the verye heart But what then Matrimonie ceaseth not to bee the holye ordinance of God though these troubles in the flesh as the Apostle calleth them intercurre The second part 1 When God coÌ„mandeth Abraham that he should do so then marke how streight Abraham leaueth and forsaketh all priuate affection to childe or mother and obeyeth Gods commaundement So so must it bee with vs if Abraham his spirit be in vs. And what an example should this bee to all Parents to gouerne theyr mindes by Abraham was godlye Ismael his owne fleshe and childe yet he executeth the Lords will vpon his owne childe to his smart and vpon the mother also preferring Gods will before them both and forsaking them rather then Gods commandement What shall or can our doting affections answer to this example Murders adulteries blasphemies and swearings are suffered by vs with many mo and no correction done No it is to be feared manye of vs had rather shake of all Gods commandements then once make our children smart a daye But be wise be wise and regarde such good examples as this when wee meete with them 2 It is sayd that Agar wandred in the wildernesse of Beersheba A liuely example of Gods iustice vpon seruantes that being in good place cannot be thankefull to God and dutifull to their maisters but will so behaue themselues that they loose that place Such wander many times vp and downe to theyr great greefe and shame and want both in back and belly those comforts which they had very easily and largely if they could haue considered it Nay which is more theyr wandring and wante many times brings heauie and dolefull ends to their ignominie in this worlde howsoeuer they escape in the worlde to come Wherefore let all such as are well and liue well be they seruants or other remember this example of Agar thrust out from so good a place and now desolately and heauily wandring with her poore childe vp and downe the wildernesse 3 And when the water of the bottle was spent saith this storie she cast the childe vnder a tree and went and sat ouer against him a farre of about a bowe shoote least shee should see the death of him First obserue how affliction foloweth affliction and one greefe in the necke of an other when once God beginneth to exercise vs. Shee lost her place shee wandreth in the wildernesse with her childe comfortlesse and desolate the water of the bottle is spent and no more to be had when the child cryeth for drinke and is readye to dye for it and lastly shee giueth her child vp to death as she thought getting her farre of as vnable to heare the crye of it The least of all which was a bitter pange to her that tasted it Let it schoole vs if the Lord so deale with vs we are not priuiledged we haue no immunitie If the crosse come to vs as a thing iudged fit for vs of our God wee may not set him a stint and say thus much will I beare and no more but leaue him to his owne good pleasure expecting and induring euen one vpon an other as thicke as euer it shall please him to send them Taking hould of his promise by a liuely faith that he will neuer laye more vpon vs then hee will make vs able to beare but will giue the issue with the temptation that wee may indure it And praying to his Maiestie vpon that promise that for his mercy sake he would so doe Naye marke more heere in this wofull Woman that her last crosse is the greatest of all namely the casting of her Child downe vnder the tree that it might dye for wante of drinke and going from it to be out of the crye O fathers and mothers but mothers especially that know what loue of children meanes consider of it What heart had this wofull woman thinke yee when shee layd downe her childe out of her armes naye when she cast it downe as the Terte sayth like a woman all torne in peeces and distracted almost with the woe and wound of a payned heart Howe did shee looke vpon it howe did shee take her leaue from it when the Childe cryed lyfted vp his waâ—rie eyes vppon hir stretched out handes and armes to goe with her and not to bee left there without her What wringing gripes what twitching payne when shee turned her backe vpon it to goe awaye What depth of woe came her teares from when shee set out the crye and wepte so deerely O heauye mother if there were euery any in this worlde O pittifull parting betwixte a mother and her Childe O sorrowe vpon sorrowe and the last the greatest by a thousand degrees Whose stonie heart bewayieth not as wee heare it this ruthfull case of a poore Mother and her Childe Learne wee then carefully as I sayde before both howe crosse followeth crosse and how still greater and greater and the last the worst of all if it please God so and let vs harden our selues for it in his holy feare and not be ouer tender Secondlye obserue wee againe the diuers passions of loue heerein either of parents to children or freend to freend Some cannot be drawne from them eyther daye or night when they are like to dye and it is a great loue and a good But heere it is otherwise for the mothers heart cannot abide to see the childe dye and this also because shee loued it So are manye where they loue intirely Thus differ our diuers natures euen in one thing and wee haue our diuers reasons vpon diuers circumstances Blessed is the partie whose affections draweth neerest the Lords alowance and an holy patience Lastly consider it that not a little how in this bitter agonie most heauie plight yet shee neither openeth her mouth against the Lorde nor against the meanes of her woe Abraham Sarah no not against Sarah that was the first and cheefe cause indeed to stirre vp Abraham to put her away No curssing no banning no rauing nor railing is heard out of her A very great commendation of her and a very great want in our dayes in some that thinke themselues no common Christians for that thing almost hapneth not crosse to theyr mindes but the verye ayre almost is infected with theyr bannings bee it neuer so small and of no accompt Theyr soule is acquainted with bitternesse altogether and theyr tongues cannot but take like course What would these doe if they were as greatlye greeued as Agar was Naye whether would they haue sent Sarah especiallye if they had beene in her case Surelye surelye neyther Abraham nor Sarah nor God I feare me should haue escaped curses manye and great but for Sarah she should haue beene curssed to the deepe pit of Hell ten thousand times and further if sin ther were any further torment to be had for her But learne O siâ—ie and furious Spirites euen by Agar heere an other
he knew her not Yet he talked with her and she with him largelie how then might it bee that he knew her not she hauing beene the wife of his sonnes and long in his companie Verelie God angrie with his lewd disposition had blinded him so that hee knew her not And shall it not shew vs the wrath of the Lord against filthie concepts If thou louest sinne and wilt strain thy conscience to drinke of that cuppe take héede least in iudgement the Lord take knowledge and feeling from thée that thou no more discernest sinne to be sinne as it is then Iudah knew Thamar to be his daughter in law as she was 10 The match being made for her sinfull hire and the sin committed by her sinfull father the text saith He sent her his promise by his neighbour the Adullamite Such Cole-cariers the worlde is too full of and I would their occupation were writ in their foreheads then would there be lesse wickednesse wrought then is by much The vertue of man or woman hath no such enemie vnder heauen as these cariers be They bring and they speake yea they sweare and fowlie forsweare to worke a shame What sender cannot these cariers can haue time and place to discourse at full They lie they cogge they face and flatter till harmelesse heart rereceyue their venome O brokers of Sathan for sinne and wickednesse what will be your ende If the sinner sinning by your procurement bee damned and die what measure of confusion is due to you that haue brought it about Spit we then euer with destance heartie vpon such Adullamites as this was 11 When this carier came Thamar was gone and finding her not he returned his cariage vnto Iudah and told him of it To whome Iudah answered Let her take it to her to wit his pledge least we be shamed So shewing plainly what wee finde too true more in our eies to bee the shame of the world then the feare of God But it is a wrong course if God gaue eyes for he aboue all is to be feared and regarded that is able not to shame onelie but to kill both bodie and soule and to cast into hell fire c. 12 In time this whoredome draweth to light for Thamar being with childe after thrée moneths made open shew and the newes of it is brought to her father in lawe who by and by stoutlie as if he had beene the honestest man aliue giueth iustlie sentence that shee should be burnt Shewing as it is thought that euen by the lawe of nature written in mans heart whordome should be punished by death before euer the lawe written was giuen When she was brought forth to the ende to suffer shee sent vnto her father in law his tokens left with her when she offended Which by and by knowing he changed his sentence absolued her and condemned himselfe saying She is more righteous then I for she hath done this because I gaue her not to Shelah my sonne So hastie sentence was soone repealed and the case being altered he is not so hastie as he was Such Iudges and iudgements haue béene séene but the lesse the better Sinne will be sinne whatsoeuer we doe and God will assuredlie punish sinne whatsoeuer we doe Circumstances may alter sinne from more to lesse or backe againe but circumstance neuer can make sinne no sinne and vnworthie blame She had cause to complaine of wrong done her by her father in lawe not giuing her a wife to his sonne but that therefore with her father in law she should commit incest it cannot be iustified but inough before of this matter That it followeth streight He lay with her no more it was some grace and token of repentance Such as if offenders would euer shewe no doubt but mercie might be found for passed frailtie Regard this therefore and obserue it well Iudah sinned but he sinned no more c. Last of all when the time of deliuerance came her trauaile was hard yea so hard as it is not conuenient fullie to vtter yet all was well in the end both mother and twinnes too were in safetie The vse of it to women to trust in God who is mightie and almightie good and all goodnesse to regarde his faithfull seruants euer in this busines Let them not feare but cleaue fast to his gracious fauour the rather if before they haue prooued his mercie For though it be a fault for anie to doubt yet it is a double fault for one that hath tried to doe it Neither Gods mercie nor might wax weaker with time but he is for euer what euer he was and if you beléeue it as here did Thamar receyue a good ende so shall you First one then another and if there had béene mo the Lord still all one according to his pleasure And this of this Chappter Chap. 39. In this Chapter these three things as generals especially are to be noted Iosephs faithfull and true seruice His holie and vnuiolated chastitie His wrongfull and vniust imprisonment COncerning the first it is said That he serued Potiphar an Eunuch of Pharaos and his chiefe steward who bought him at the handes of the Ishmaelites Where we see the Lord hath a resting place for his euer in his good time howsoeuer they be tossed and caried vp and downe euen from piller to post for a while Read Esay 39. the seuenth verse and conferre it with this verse of this Chapter 2 The Lord was with Ioseph saith the text and he was a man that prospered Giuing vs to learne therein verie notablie that the fauour of God is the true fountaine of all prosperitie He riseth whom God loueth if so it be good and without him no man riseth though they burst their hearts Yet is not prosperitie a token euer of Gods loue though no prosperitie come but from Gods will But here we are tolde in this perticular that Ioseph prospered because God was with him Which when his maister saw he also fauoured him and made him ruler of his house putting all that he had vnder his hand making by that meanes good Iosephs pietie serue for his profite but not caring for the same to learne it himselfe A daylie trick of earthlie minded men Yet God is good to his seruant still and blesseth euen the Egyptians house for his sake So gainfull is godlines but in seruants What should it be in our selues if we also were right hearted with them Should God forget to be good to such a familie no no he would blesse it certainlie verie graciously 3 Then did his maister much more trust him taking no account of any thing that was in his house A vertue in some sort and a testimonie of good nature in his master For there be some that are so partiallie wedded to their owne Country-folke and so doggedlie hearted towards any strangers that rather they had endure the doltishnes of the former then
earth which the Lord hath curssed The Arke a figure of the Church for as out of that there was no safetie so out of the Church there is no saluation The matter of it must not be euery thing but of Pine trees direction was giuen The children of the Church are not euery sort not they which are borne of bloud nor of the will of the flesh nor of the will of man but of God The Pitch represented the loue of the Church wherewith as with glew the members are vnited and fastned together Within and without the Arke was pitched and within and without a true member of the Church is vnfayned loue He loueth within he loueth without he loueth without and he loueth within it is not secret and cannot be seene it is not seene outward and wanteth within but truth and show and show and truth go together in this man O blessed pitch would God we were all thus pitched for the more of this cleaueth to our fingers the better we It defileth not but maketh vs holy before the Lord. In the Arke were diuers roomes and in the Church are diuers gifts diuers orders and degrees of men In the heauen we seeke for diuers mansions In the Arke are beasts vncleane aswell as cleane and in the true Church and of the true Church hee that denyeth sinners to be shall prooue an Anabaptist The window they say might represent the Gospell and the preaching thereof for as by that window came light into the Arke to lighten their bodyes so by the preaching of the Gospell commeth light into the Church to lighten the hart and minde and vnderstanding of those that are within The dore Christ I am the dore and so as foloweth The Arke was great and very great So is the Church of great largenesse dispersed by God both farre and wide Reade the 54. of Esay 2. Reioyce thou barren that bearest not c. inlarge thy tents c. The flood resembled Baptisme which killeth the ould man and restoreth the new while the Arke was preparing sayth S. Peter whereby eight soules were saued in the water whereof the baptisme that now is answering that figure c. saueth vs also by the resurrection of Iesus Christ Finally and lastly the Arke was tossed in those waues of water both vp and downe and so is the Church whilst it heere is militant too and fro Yea euery member doth witnesse this tossed of the world tossed of flesh tossed of Satan and tossed by sinne neuer able to hould together if God as he did the Arke did not defend it guide it and keepe it and gouerne the waues that they shall not hurt further then in mercy he will heale againe This is the figure of the Arke and summe of this Chapter Chap. 7. Hauing heard in the former Chapter the sinne of man in those dayes and the gratious striuing of God with him to bring him to amendment geuing euen then when he might iustly haue punished yet an hundred and twenty yeares to repentance In this Chapter we shall see how all this goodnes of God was despised and neglected those hundred and twenty yeares in all wickednesse likewise spent and therefore God forced as it were at last to bring the flood vpon them The generall heads may be these two The entrance of Noah into the Arke The comming of the flood vpon all flesh 1COncerning the first it is to be obserued that God biddeth him enter into the Arke thereby giuing his faith that sure stay of the word without which it must needs haue wauered and bin shaken in pieces in that great tryall And Noah his not entring till he was bidden teacheth vs truly to take God for our guide in all our actions and his word for our warrant and assurance in what we go about 2 The Lord sayth he saw Noah righteous in that age before him not meaning thereby that Noah wanted weakenes of humane imperfections but so calling him in respect of others and because he had a desire and hartie affection to be such an one Whereby we haue giuen vs a great comfort that the Lord doth measure vs according to our will and not according to our power and finding vs willing with vnfayned affection to serue him vprightly which will yet commeth not of our selues he voutsafeth vs the honor and title of righteous men notwithstanding our great weakenes and want of perfection These and such like places we should euer haue in store against those fiery darts of our deadly foe that would perswade vs we are nothing regarded of God because we labour of some imperfections How honorable is the remembrance of their faith in the 11. to the Hebrues all which had their wants and many infirmities 3 The addition of the words before me make his prayse great and his vertue true for many seeme glorious before men which before God are nothing so that is true righteousnes which before God is so This if we thought of aswell as we knowe we would more regard God and lesse thinke of men whereas now we prick at it as our great marke to be approoued of men and to gayne their prayses 4 A question is asked why of cleane beasts by seuens and of vncleane but cupples were taken and preserued And the best answere is after the preseruation of seed because the cleane serued for sacrifices which God had apointed to be serued by God then prouided for coÌ„manded exercises that there might â—e to performe them with and we as though we were not his children nor euer meant to be his heires most carelesly contemne theÌ„ and will prouâ—de nothing for theÌ„ if we prouide any thing it shalbe how to hinder them put them downe and this is our resembling of God 5 God telleth Noe when he would begin to rayne and how long he would continue that his faith might be firme in euery respect and not doubting since nothing more greeueth God then so to do as you may remember in diuers examples of the best men as in Moses and Aron those great pillers who for their doubting and wauering went neuer into the land of promise In Zacharias whose doubting brought him dumbnes for a time and such like When God sayth he will do a thing he would be beleeued and because he knoweth our weakenes he prouideth often for vs by such particular circumstances as heere you see 6 Noah was not only saued but his wife his sonnes and his sonnes wiues yet reade wee not of their righteousnes as of Noahs But this is the good that commeth by the company of the godly euen to be within the shadow of Gods great mercy for their sakes So good is the Lord to his louing children that to their friends also hee will be good So was hee to Lot and to his friends if they would haue bin ruled So was hee to Rahab and her fathers house So is his manner
friends were loth to parte with her But so would not this most carefull and trustie seruant do but hauing sped well he longeth to be with his maister to ease his minde also which is a speciall good care in a good messenger for aegrè tristia sed cito laeta sunt nuntianda Slowlye is euill but with all good speede glad things are to be tould saith the olde saying Againe because God had prospered him he would be gone making Gods mercie a spurre to his faithfulnesse and diligence and not a stower of him as no doubt many would 21 Then they called the maide and asked her consent therein leauing this for the godly euer and all to marke that as children owe a dutie to parents to aske their consents so euen parents also owe this to their children not violently to force them against theyr liking for who so marrieth marrieth for himselfe and not for his parents and good reason then the heart should loue whom the life must indure till dying daye Now loue is not forced neither euer can bee but God giueth it reciprocally if the match be his No loue no match of Gods making let parents thinke and it is his prerogatiue to ioyne together man and wife If man will ioyne by force and violence whom God hath not ioyned by consent and loue what a bouldnesse is that in him that dooth it and how will God not indure it but turne it to his woe Yet children againe may not bee ouerbould because of this but like if they possiblye can where their parents better experienced then they are iustly like For if they do not thus giuing all possible place to their parents iudgements surely they doe not honor father and mother as they should 22 The mayde then asked saith shee will which was not any lightnesse in hir or easinesse ouermuch to bee intreated but it was a religious yeelding to that without foolish delayes which she euidently saw was the Lordes appoyntment for her It should schoole vs in these dayes to doe the like and neuer to vse nicenesse and follie vnder pretense of modestie when the matter is discussed already by mutuall euiction of either heart secretlye within that the Lord will haue it so Such dilly daâ—ly is fitter for Heathens that knowe not GOD then for sober Christians who haue vowed obedience in all stayed grauitie to the Lordes good pleasure 23 The honest and orderly sending her away with her nurse and maides are commendable practises euen with vs. But especially marke in the 60 verse the blessing they gaue her when shee departed Our care performeth all things rather then this and yet this as necessarie as many others She rode vpon Camels and was not to tender but our wanton wayes wil worke vs woe if God do not change vs. 24 In the 62 verse note howe Isaac not yet maryed for his wife that should be was but now coÌ„ming towards him with his seruant liued from his father and kept house Now adayes riche mens children eyther marry ere they knowe howe to vse a howse or neyther marrying nor keeping house liue to spoyle and spende what others carefully haue got together But wise parents may learne of Abraham heere to see howe they will frame in theyr lyfe time and then as they like them leaue them more or lâ—sse 25 One thing is mentioned heere of Isaac which is worthye memorye whilst wee liue Namely that towarde the euening he wente out into the field to praye It showeth vs the custome of those godlye Fathers of whome he learned it nowe and then to goe foorth and all priuately alone to send vp to God the aboundance of theyr hearts fraught with his feare to meditate of his mercie continually tasted to pray against faults continuallye committed and after many holye debatings of his fauours in them to turne home againe comforted and euen refreshed that with theyr GOD so good and so kinde they haue had some conference as became his Children O wee wee sinnefull and wretched howe manye are our walkes for vayne pleasure and howe fewe or none in thys holye order 26 As Isaac was thus walking in the Fields hee lift vp his eyes and sawe the Camels comming and Rebekah she looked and saw Isaac walking and asked who he was the seruant aunswering that it was his maister she lighted downe couered her selfe with a vaile c. Both her lighting and vayle tokens of her modestye and humilitie The marginall note is sufficient for this if you ioyne vnto it the 1. of Sam. 25.23 where Abigael meeting Dauid hasted and lighted also 27 The seruant declareth all Gods dealing in this matter and no doubt it both contented mooued Isaac whervpon he brought her into his mothers tent he married her well liking of Gods choyse hee loued her a token of Gods matche and hee was comforted with her after his mothers death to teache vs for euer this good that if GOD take one thing hee will giue an other to the perpetuall praise of his infinite mercie and the great incouragement of his children to continue in his feare What a sort of instructions nowe hath this Chapter yeelded vs and yet neither in this nor in any is that halfe noted that might be noted So plentifull is the spring of this heauenly water yea such a sea of knowledge comfort is Gods booke This much is more then we thinke of euer and thus much remembred by this occasion and practised better shall yeeld vs ioy when all worldly follies shall faile their followers We haue heere but a time and how short or long who can tell spend this well and we liue for euer spend this ill and wee dye for euer Life and death differ verye much mirth and miserie weale and woe ioy and paine I iudge we iudge not to be like but euer and neuer are pearcing dartes if we haue any feeling in blisse to liue or cursse to remaine obeying or disobeying the Lords good will The Lord make vs carefull and so I end Chap. 25. The cheefe heads of this Chapter are these Abrahams second marriage Abrahams death Iacobs birth Fsau his selling of his birthright TOuching the first it is a warrant of the lawfulnesse of second mariage against anye prophane minde that wilfully disaloweth it And the Apostle is as plaine when he sayth as long as they liue together the man and the woman are each bound to others but if eyther bee taken away by death the suruiuer is at libertie to marrie againe in the Lorde 2 Remember how God sayd that in Isaac should his seede be blessed yet nows commeth Keturah with six sonnes on a heape such euents fall out to trie the children of God whether they will cleaue to the word or no. 3 Abraham maketh his will and Testament in his life time disposing his good in such sort as quietnesse may folow amongst his children when he is gone
in the best and it may not be iustified This itch of superstition though good men indeuour yet can they not euer vtterly extinguish in their deerest but in long time if euer 9 Iacob thus gone and remoued away with all that he had three dayes after Laban heareth of it and pursueth hotely with all his power What hee meant to doo we cannot tell because God hath not told vs but of like he was fiery inough and conceyued dislike before would now prick him forward mightely But what do we see truly that which with vnspeakable comfort wee may well note and euer remember to wit how God cooleth him and tempereth him before he commeth vnto Iacob to ouertake him charging him in a dreame for his life not only to do no euill but not to say so much as an euill word to Iacob Take heed sayth God take heed Can a man conceyue of this care and mercy in God toward Iacob as it deserueth O how true sayd the Prophet Dauid yea rather blessed are the people that haue the Lord for their God c. for so it is in deede If God be with a man little needeth hee to care for vniust rages after him and against him The Lord hath a snaffle to put in their â—aâ—â—es that pursue his deere ones and they shall do no iote more then he will Iâ— euer you saw a worlding curbâ—d you see it heere Not a word much lesse a deede must passe against Iacob saue what is good Thus restrayned the Lord Saule and made him a Paule in his hetest pursuite of the godly Thus euer hath God done and euer shall do as shall be best Comfort your hearts then beloued euer with this example and feare not man but feare and loue honor and serue to your dying day this God that can this God that will and now doth so bridle an enemy 10 In the 27. verse you see what Laban sayth if hee had knowne of Iacobs departure hee would haue sent him away with mirth and with songs with tymbrel with harp Thus is his toong changed by the Lords warning but God knewe his heart There were many presumptions by former facts how hee would haue liked his departure if hee had bin made acquainted with it but it is best now to say the best and gracious is that God that can pull such words out of a man displeased and force him to speake nothing but faire where hee will haue it so Let all snuffers and browbeaters of honest men consider this and see if they can doe what they list 11 I am able to do you euill sayth Laban but God hath forbidden me c. Where wee may see a difference betwixt the godly and vngodly men The first speake and boast of iustice and equitie saying this or that is due to you by right and to your offence but the second boast and braue it euer with their power and might saying this and that I am able to doo as Laban did heere I trust we are resolued soone whether to follow 12 In calling those idols his Gods saying Why hast thou stolne my gods he bewrayeth vnto vs what all idolaters and superstitious persons do and thinke whatsoeuer they say namely euen make and vse repute and take such things as they worship besides the true God for their gods And what skilleth it for the name when there is proofe of the thing 13 In Iacobs answere cary your eye to Labans obiections which were 3. First that being his seruant he fled away secretly secondly that hee tooke away his daughters and their children being so neere to him in bloud without his priuitie and thirdly and lastly why he stole away his gods vnto all which Iacob answereth but diuersly for to the two first hee sayth playnly it was because he was afraid and thought that Laban would haue takeÌ„ his two daughters froÌ„ him wherein we may note y e open simplicitie vprightnes of Iacob in telling the truth euen as it was indeed without such colors cunning as meÌ„ vse in these days To the third he answereth by a stout denyall referring him not only to search all that euer hee had but offring the party to death with whom any such thing might be found By which vnaduised speech he rashly ouershot himselfe and would haue bin as sory as euer was Ieptha when his daughter met him if Laban had taken him at his word and found the gods with Rachell Iacobs deerest wife Wee learne therefore by it that hasty speach may worke much woe and therefore be we not ouer rash We knowe none so well as our selues and therefore good to be so bould to promise innocency for none but our selues for feare of reprofe But yet this is and this was and this will be euer that as euery one is true and good himselfe so easily thinketh he others to be such but often deceyued and so was Iacob heere Yet as God would it was not then found out for Rachell made a cunning excuse as you see in the text that her father should not search vnder her where in deede these idols were though vnknowne to Iacob Such wits haue women often times vpon a distresse to shift away a shame which in deede were better neuer deserued then with any deuise though neuer so fine auoyded 14 Then Iacob was wroth sayth the text and chid with Laban a iust anger that hath a iust cause and is not immoderate What griefe to a true man to be made a thiefe and to be burdened with practise that his soule abhorreth Yet this you see falleth out sometimes and by name now heere to Iacob which must worke a stay of minde in vs if a like thing happen Moses was angry when he saw the calfe and when Corah rebelled Num. 16.15 Ionathan for his fathers rage against his friend Dauid and many moe examples of lawfull anger hath the scripture so that all anger is not forbidden but onely such as hath sinne in it 15 In the expostulation that Iacob maketh if you marke it reade it is notably layd downe the faithfull vsage of a good seruant and the vnkind requitall of a bad mayster A good seruant is not flitting euery day and changing but 20. yere in a place sometimes as Iacob heere He wasteth not any wayes his maysters good vnder his hands but so careth for and regardeth all things that his mayster prospereth by his faithfull trauell in the day he is consumed in the heate and with frost in the night and his sleepe departeth from his eyes for thus speaketh Iacob of himselfe An vnkinde mayster is described thus cruelly he requireth of the hands of his seruant whatsoeuer is lost without regard of circumstances he changeth his wages often and euer to the worse and at last he sendeth empty away whome in all conscience he should reward very liberally Thus you see is
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
prouidence and mercie and therefore his heart ioyed in it His terming of his present to be a blessing hath this reason because gifts were giuen of the godly that gaue them willingly with blessings and praiers and wishes of all prosperitie with them Contrary to the course of many in our daies whose presents and gifts by the same reason may bee called cursings because with them hand and hart going not togither they wish euill as the diuel choake him or such like 7 Thus Esau is appeased and his wrath departed meanes haue preuailed and hee is not obstinate We haue men and women within compasse of our knowledge whose wrath can neuer be appeased by any meanes that either the parties themselues or any friends for them can make No subiection no submission no wordes no deedes can stirre them a iote And yet they would be loth to be called Esaus much more impatient if a man should say farre worse then Esau But they see themselues whether indeed it be not so when Esau is intreated and they cannot to that which God and grace and the perill of damnation perswadeth vnto God is loue and without loue without God and consequently cast away for euer 8 Iacobs care of the cattell to driue as their pase will indure most fitly showeth the duetie of a carefull and good Minister euer to haue an eye to the weake ones in his flocke that cannot indure what the stronger can and so to regard all as he ouerdriue not any Better it is that the able go more softly then the weake and feeble ouer fast for the one hath daunger the other none Let hastie spirites consider this that neuer knew what bowels in deed a true Pastor hath to the whole and not to some few singled out in a partiall affection and for some shew of that which indeed is not in them They are all the Pastors care and he must in conscience driue as the weakest may indure not hurling hasting to the abilitie of some vtterly ouerthrowing the greater part A good Phisition of the body doth not desire to cure hastily but surely and soundly and why must the Phisition of the soule his praise consist in haste You may conceiue a fault though I paint it not Ne sut or vltra crepidam Let the shoomaker go no further then his shooe Tractent fabrilia fabri And let Carpenters meddle with Carpenters worke The Pastors office is aboue their reach if they loued not to haue an oare in other mens boats and he that hath called him to it counted him faithfull and put him in his seruice hath indued him with discretion and assisteth him with a conscience to cōsider his charge who be strong and who be weake what might be done and what is conuenient and profitable to bee done with the discharge in singlenes before his eyes that is the shepheard of shepheards and chiefe Bishop of our soules Who art thou that iudgest an other mans seruant he standeth or falleth to his owne maister Thou art not the Pastor and therefore hast neither his bowels nor knowledge His course and reasons thereof haue an other iudge Iacob may not haue more care of bruit beasts then Ministers must haue of Gods people but he wil not ouerdriue the very weakest no more must the Minister if he meane to saue and not kill Haste hath made waste that I can tell and more leisure would haue been better speed Remember Iacob here 9 And lastly still see the practise of faithfull men euer when God hath been mercifull to them and deliuered them out of danger Now Iacob buildeth an aultar in the true thankfulnes of his soule vnto God for this great mercy and deliuerance of him from his brother Esau And hee calleth it the mightie God of Israel giuing to the signe the name of the thing which it signified which is vsuall in the scripture Thus would he publish Gods goodnes in his safe-being with all his after all dangers Would God it might kindle some heat in our hearts and consciences to consider our selues the daungers that we haue been in in our dayes the daungers of the lande wherein wee inhabite the daungers of our deare and nurcing mother her moste excellent Maiestie for our sakes because shee loueth vs with a true loue not keeping the bodie onely in an earthly safetie and well being for earthly commodities but chiefely procuring our soules comfort and defending the same vnto vs against all malice of mightie powers The daungers of wife children and friendes and now our safetie and deliuerance from all our feares our quiet sitting vnder our owne Vines without noyse of Drumme sound of Trumpet neying of Horses roaring of Canon clattering of Armour cries of the slaine by day and by night For this hath the Lord done for vs and whatsoeuer it is in our eyes surely it is wonderfull euen through the world All nations see our happines the wicked gnash their teeth at it the godly haue sent vs their gratulations and they blesse GOD for vs. But where now are our Aultars That is where are our thankes and most gratefull songes of our deliuerance We haue found mercie as Iacob did yea farre more for greater Esaus haue come against vs then did against him not with foure hundreth men but many thousandes to captiuate vs for euer as their slaues when they had slaine their fill And yet wee liue and by God onely who hath straungely reuenged vs vpon them that would thus haue eaten vs vp Yet with Iacob we build no Aultars That is I say againe wee giue not thankes for the custome of our time as hee did after the manner of his At the first peraduenture wee did but it was soone at an end Now we are fallen into a dead sleepe againe and both God and his mercy is forgotten Our daunger also as if it had neuer been But in the Lord I beseech you let vs awake againe looke vpon Iacob heere what hee doth and euery man and woman follow his example Build God an Aultar not in earth with lime and stone but in your heart of most kinde and thankfull remembrance for all his mercies to the land to our dread soueraigne to our selues our soules and bodies to our wiues and children to our neighbors and friendes and infinite wayes that wee cannot name Blesse his Maiestie for them and let not the remembrance die till you dye your selfe A thankfull heart is all that the Lord seeketh and it is all that in deed we can doe to him The childe vnborne hath cause to thanke him and much more we that enioy his mercy at this present houre The Lord touch our harts that they may feele that Lord loose our tongues that they may speake and the Lord inable both heart and tongue to continue praises vnto his maiestie not for a day or tws but whilest breath goeth through our nostrelles and we remaine O our God of mercie blessed be
heard in the 35 Chapter Learne then sayeth Caluin vpon the place Non esse à peccato vno quantumuu atroci estimandos homines vt nobis desperata sit eorum salus Not to iudge men peremptorilie vppon one sinne though a verie great one and their estate to vs seeme verie desperate For here wee see more vertue more pietie and feare of God though before hee had so grieuously fallen then in all the rest See againe howe God will euer haue one Ruben or another that is one meanes or another to deliuer his out of perils and daungers as euer shall stande with his blessed pleasure Let wicked men deuise and determine what they will the Lorde hath a hande ouer all their purposes and they shall not preuaile but as hee will Killed to bée God will not haue haue his seruant and they can not effect it but solde into Egypt hee will haue him and therein they preuaile So it is his will not theirs his counsaile not theirs that indeede ruleth The deuise that Ruben had to saue his life maie euer bee a warrant to vs to vse good meanes and lawfull pollicyes to the good of our brethren the children of God eyther in deliuering them from blouddie rages of cruell aduersaries or otherwise This was pia fallacia saith a learned man a holie deceit to a good purpose and we may obserue it 8 They strippe him c. Greatlie they spited his partie coloured coate as wee sawe before and what most men are spited to haue they are first robbed of if their enuying foes preuayle ouer them What they sayde to Ioseph when they thus stripped him or what hee to them when they thus vsed him is not layde downe But well wee maie thinke this was dolefull intertainement to his harmlesse heart that came in such sort both readilie and kindelie to sée howe they did and to beare to his father what they wanted Yea questionlesse with wéeping eyes and aking heart hee cryed for pittie calling them brethren a name of loue mercie and nature remembring them of God of nature of their aged father at home who had sent him to them and of what soeuer might mooue compassion but it woulde not serue O Lambe amongest Woolues if euer were anie O Iacob at home thou seest not this Little dreamest thou thy darling is in this perplexitie amongest his brethren To thée hee shall come no more but his coate for him Thy sorrowe is neare and euen at the doore by such cruell children No God no brother no father no friend is regarded of them Stonie heartes and iron bowels are nowe where Nature shoulde haue dwelt See wee then man if the Lorde touch not and prepare to endure what GOD shall sende Pitie or none fauour or none feeling or none his will be done 9 Then they sate them downe â—o eate bread saith the text Alas they shoulde rather haue sate downe to weepe for their moste wicked behauiour towardes their innocent brother then to eate and drinke but they felt not the sinne as yet and thus are mens consciences to often lulled a sleepe through Satans subtiltie an estate most dangerous and abhorred of God Such a lethargie was in Dauid in Ezechias and others to their great hurt Wherefore blessed is the man estéemed of Salomon that feareth alway that is that hath a feeling still of sinne to auoyde it and hate it to sigh and sorrow for it as becommeth a man or woman that feareth God But whilest thus they were eating beholde a meanes to deliuer Ioseph out of the pit and to saue his life They lift vp their eies and saw marchants comming streight they concluded by the motion of one to sell Ioseph to them and so to be rid of him So fitte can God make meanes fall out to serue his prouidence euermore So came Rebecca so came Rachell fitte in their times so can a thousande knowen experiences full well declare if they be remembred God hath his tymes and his opportunities of tymes to fitte assuredlie and let it be our comfort Ioseph then is solde and away he goeth But God had a purpose vnknowen to Ioseph to his great comfort Had hee knowen it his sorrow nothing woulde haue béene so great Let it comfort vs when aduerse thinges happen little knowe wee what may insue 10 Finallie the sorrow of Iacob so great and so grieuous so long and so lasting refusing to be comforted whosoeuer came to him most plainelie and effectuallie expresseth a fathers heart towards a childe beloued Iacob had indured manie great afflictions in his time yet neuer ranne out as he did in this Here hee is euen ouercome with griefe and his passions vehement shewe themselues in a dolefull measure Thus neare lie chldren to their parents hearts Touch our goodes or touch our owne bodies we endure it often with great patience but touch our children and we are gone Iob can witnesse it if our daylie knowledge wanted proofe The comming of friends to comfort him in this we full well commendeth vnto vs a kindenesse and duetie that is most commendable But that his sonnes woulde suffer him thus to sorrow for their brother that liued O barbarous hardnesse Their confession of the trueth though it might verie iustlie haue wrought them blame yet most swéetelie it woulde haue refreshed the mourning heart of their aged father But sée our nature how it abhorreth truth if it may ought hurt vs and how obstinate Nature standes in a sinne to face it out and kéepe it close Such is our mould and such is our great corruption They comfort their father and yet cause his wo much like our Vsurers that speake so kinde and cut so déepe into a mans estate till he be vndone O miserable comforters and so I ende Chap. 38. The generall heads are these chiefly The mariage of Iudah to the 12. verse The incest to the 24. verse The manifestation of the same froÌ„ thence to the end TOuching particulars it is to be obserued first how Iudah tooke to wife the daughter of a Cananite which affinitie by God was vtterly condemned And the children that hee had by such mariage prospered not Euen therefore as it should séeme the mariage of the father being mentioned that we might know how iust cause there was why God should detract his mercie and grace from the issue Let men then looke vpon this example and call to remembrance with it their owne experiences Hath not God euer hated vngodlie matches Hath not God sundrie wayes plagued them euen in our dayes by deniall of issue either to such as so marrie or to the next children of such marriage or by withdrawing his grace from them that they become wicked and vicious as these were here Er and Onan or by some meanes or other best pleasing his iustice that striketh in tyme the vnreformed person though he spare long Let neuer then either lusting flesh or couetous heart or anie respect vnder heauen
children as here of Ioseph are no signes of ambition nor forbidden as vnlawfull so the minde be humble and meeke and a measure kept And immoderat it cannot truely be said which of a chistian Prince for iust cause is voutsafed to y e faithful subiect according to the custome maner of the Countrey No rather it is to the common welth church both anornament and adiument The contrary being sought at this day in ministers out of al questiō by y e deep malice of Satan to the end that all they being brought into contempt Religion with them might also fall he hauing his libertie to spit out his venome and blasphemies against it at large not one being of authority and countenance to oppose himselfe against him and such his dealinges of the ministers Who so would haue the foundation of an house and building out may not immediatly begin to strike at that for feare all the building fall vpon his head but he must begin at the top and first vntile it then vntimber it and so by litle and litle come to the foundation which after this sort he may take away with ease euen so in this which wee now haue speech of if Satan directly should strike at the foundation Christ and his word with religion issuing from the same then all men espying his malicious drift would oppose themselues against him and so his drift be hindered by many stones in the building falling as it were vpon his head But when he beginneth to vntile it and to vntimber it as I haue sayd that is to debase and disgrace the ministers already in it and to hinder by their disgraces others of any gifts to come vnto it with such like proceedinges many and wicked in time he will haue the foundation with ease that is Christ and his word out of the same with all holy worship according to the same placing for learning barbarisme and blindnes and for religion superstition with all the blacknes and darknes of Egypt agayne Wherefore if euer the comforts of learning and learned men haue nourished to church and common welth sufficient helps and y e contrary in all ages rooted them out by litle and little till all were gone let vs neuer greeue at the meanes that so happie a good followeth after but blesse God hartily if the place we liue in afford them to vs and labour to our powers euer to maintaine them Knowing by Ioseph Daniel and all these examples now recited that in men of all conditions and callings in the church and common welth outward thinges as wealth and riches honors and dignities with titles of incouragement and gracious fauour in religious Princes may be allowed The true children of God hauing daily learned to abound to want that is in prosperity to vse what the time affordeth to Gods glory and in aduertsity to imbrace what the Lord then also sendeth without repining If Israel offend let not also Iudah sinne herein that is if some offend who should not do so Let not vs thus hearing and thus seeing follow their example and offende likewise But defye wee Satan and his attemptes to our last day Chap. 42. In this Chapter consider these Heads especiall and chiefe Iacobs sending of his sonnes into Egypt for food Their intertainment there with Ioseph when they came Their returne againe to theyr father TOuching the first in that Iacob sendeth for food wee see that euen he also was subiect to this famine where wee may note that the godly often times indure the same afflictions that the wicked doe but far yet differing from them in the end For vnto the wicked such afflictions are the whips and scourges of God for their sinnes and deserts vnto the godly they are tryals of faith and patience that God may be further glorifyed by them Ieremie Ezechiel Daniel with thousandes moe may be examples vnto vs and proofes hereof That Iacob sent wee see he tempted not God but vsed meanes we must doe the like The Egyptians sould and wee kepe neuer contented with the price that our iudgement may be iust in the day of the Lord when we shall smart for this greedines and want of loue To haue trafficke also with strangers forreners euen with such as differ from vs in religiō this story warranteth with many moe But that Iacob would not let Beniamin goe with them wee see his loue he loued the mother he loueth the child Beniamin is his ioy now that Ioseph is gone and he may not be from him The reason that is alledged least he should die is common to the others also if he had regarded them so much But indeede he did not though all were his children Beniamin he loued for him he feareth loue being euer giuen to feare according to the saying Res est solliciti plena timoris amor 2 Ioseph was gouernour of the lande c. And why did not Ioseph signify so much vnto his father all this while by letter and messenger sent of purpose both for his fathers comfort and his owne by mutuall hearing one from another S. Austen moueth this question and answereth it by another Why saith h◠did not God reueale vnto Iacob his beloued seruant what was become of Ioseph his sonne and that he was liuing c. Surely saith Austen because his good pleasure was otherwise and that thinges might come to passe not onely which God had decreed but as God had decreed concerning the maner The selfe same thing it was which gouerned and ruled Ioseph that he could not like to signify vnto his father his estate but euen follow the Lordes determined way and let all fall out as he would That the Text sayth also Iosephs brethren came and bowed their face to the ground before him it sheweth vs plainly how prophesies of God doe come to passe wee litle knowing either to good or to euill For was not this the dreame of Ioseph that all their sheaues should do reuerence to his sheafe and see now if it be not truly fulfilled though they litle thinke of it They bow and they bow to the ground before Ioseph litle thinking that it was Ioseph So did the Iewes fulfill the Scriptures concerning their dealinges with Christ when he should come and yet they did not thinke so So doth the Church of Rome fulfill the Prophesie of the Apostle concerning a departure from the fayth a forbidding to marry and commaunding to absteine from meates which God hath ordained to be receaued with thankesgiuing of them which belieue and know the truth Doe you remember a litle before how these brethren of Ioseph scoffed at his dreames and said then shall wee see what shall become of his Dreames Now let them see what is become of them they being now with their Faces downe to the grounde before him doing reuerence vnto him as the ruler of all Egypt So so shall all mockers see come to passe
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
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
like therefore that God taught Adam and Adam his Children leauing behind him this holy practise as ancient as the world within a little that parents should instruct in religion the seede that God hath giuen them and so looke vnto them that euen their Cains if they haue anye dare doe no other but at least make a showe of obedience to God how wicked soeuer theyr hearts bee Such care would cut the combe of such vile atheisme as ruleth nowe and make all cursed spirits at least not to dare to showe their contempt of God and holy exercises appoynted for man to serue God withall and by as now they dare and do 6 But though they both offred yet marke you a difference in their dooings Cain brings an offering but Abell brings an offring of the fat of his sheepe which the spirit of God noteth by a repetition of set purpose with an edge of speeche saying not only that he brought of the Sheepe but of the fat of them of the fat of them Thereby deliuering to vs this difference betwixt a true heart and a false a true godly man or woman and a sinner They both offer but the one thinketh any thing good inough and the other in the zeale of his soule and fulnesse of his Lord thinketh nothing good inough He bringeth his gift and of the fattest that is of the best he hath and wisheth it were ten thousand times better This heate of affection towards God let vs all marke and euer thinke of it vneaseth such as in these dayes thinke any seruice inough for God halfe a quarter of an houre in a weeke c. And such as if they haue any tithes to pay to their Minister who is in the place of God to receiue them whilst that course standeth for his maintenance choose out the broken and blinde the halte and lame the scabbed and scuruye and the worst of euery thing thinking that also to good But these holow harted Cains and couetous hypocrites God seeth and their rewarde shall be as Cains was 7 Of whom it is sayd that vnto Cain and his offring God had no regard but vnto Habell he had See the contempt of God of so vnwilling worship so colde loue and grudged gifts Thus â—ill he serue such holow seruers of him but euer regarde blesse and like his true Abels and their offrings and what wish you more 8 Kain was angrie saith the text when he saw his brothers offring regarded more then his yea and exceeding angrie for his countenance changed and was cast downe Marke I praye you how hypocrites though they be hypocrites yet can they not abide to be serued like hypocrites no they will not giue God himselfe much lesse man leaue to deale with them as they deserue Kaine will fret and rage and fret if his false hart be reiected of God And all superstitious idolaters will doo the like if theyr fastings and prayers crossings and creepings and all theyr worship either in matter or manner or both disliked of God bee discountenanced That which they doe is wicked and naught and yet neither God nor man may say so or show so But we must be content you see this mallice for telling truth is not of two dayes age but as olde as Kaine 9 But how appeared this liking and disliking of their sacrifices and whereby knew they of it The vsuall answer and opinion is that either from heauen fire came downe and consumed Abels offring as that of Elias in the Kings of Salomon when hee dedicated the Temple or out of the Stone wherevpon it laye as wee reade of Gedeon But because the Scripture is silent let not vs be curious Contented with this that it did appeare what waye we knowe not certaynelye The texte is playne Kaine sawe the difference and was highlye displeased Some thing therefore was doone of God and some signe giuen of his gratious fauour more to Abell and his gift that came from a true heart then to Kaine and his gift not from the like proceeding 10 It is especially to bee noted that God is not sayd to haue respected onelye Abel his offring but to haue respected Abel and his offring putting a regarde of Abels person before the regard of his gift Thereby teaching vs that it is not with God as it is with men for men regard cheefly the gifts and then the persons according to their gifts if they giue much they regarde them more if they giue lesse they loue them thereafter but God quite contrary He respecteth first the person and then the gift and if the person please him his gift he accepteth if not no gifts of his doth God care for Now the person pleaseth onely in Christ and therefore no gifts but the gifts of the godly doth God respect Base is that minde that is wonne to loue by gifts or to dislike for want of gifts great inough Such sinne is not in God and therefore away with Opus operatum Such popish trash offendeth God It is not you see the deed doone that pleaseth God as they say but the partie that dooth it must first please God as you see heere He had respect to Abell first and then to his offering that is first it pleased him to accept in Christ Abels person and then the duties that came from his accepted seruant he regarded Like place is that in the prophet I haue no pleasure in you saith the Lord of hoasts neither will I accept an offring at your hands First professing the dislike of theyr persons and then his neglect of any thing they gaue Esay the like againe and many times elsewhere in the Scripture Wherefore if euer wee would that any thing proceeding from vs should bee accepted of God let vs labour first that our selues may be accepted by being truly grafted into him by faith with whome God is perfitlye pleased and for him with all that depende vpon him This dooth not the Papiste but weareth himselfe in outwarde things thinking for his manye fastings much babling and toyles of the flesh to bee regarded but you see the contrarye heere 11 This conceyued wrath in Kaine his brest stayed not sâ— but hauing leaue to lodge there a while it brought forth murder bloudy and vnnaturall of his brother a good warning to all that see it to beware of keeping wrath and lapping vp closely in theyr bosomes a conceyued displeasure for questionlesse it is the waye to greater sinne if God preuent not Olde anger prooues curssed malice and olde malice wyll haue murther cruell if other circumstances of time place and the like may bee had Let not the Sunne goe downe then vpon your wrath but stoppe beginningâ— in a godly zeale and preuent such ends by a godly care Marke the meanes to attaine his will he speaketh to his brother to go into the Fields and when he had him there he slew him
the same againe It may teach vs this that better is an inconuenience then a mischiefe If we cannot as we would we must as we can I speake it against all heathenish and vnchristianlike impatiencie The heathens rather then they would serue they would kill them selues And many in these dayes rather then they wil suffer what God imposeth will do what God detesteth let it not be so If we cannot be abrode and at libertie because Gods iudgement against sinne hath taken away our footing in such or such sort whilst it shall please him let vs be content returne as the doue did to the place appointed and thanke him for mercy euen in that that yet there we liue and are not destroyed as others haue been 11 Noah stayed vpon this 7. dayes and then sent out the doue againe sayth the text which returned to him in the euening bringing in her mouth an oliue leafe which she had pluckt wherby Noe knew the waters were abated This doue may note the preachers also of the word again who bring in their mouths some good tidings to the Arke that is to the Church and euery good news may be coÌ„pared also to an oliue leafe the tellers to doues That good news y t the women brought to y e disciples that Christ was risen was like an oliue leafe in their mouth they like this doue in this place so all others Reade 2. King 7. of y e good news of the lepers 2. Sam. 18.27 he is a good man sayth Dauid commeth with good tidings so good men women haue words of comfort in their mouths when others haue the poyson of aspes vnder their toongs they haue oliue leaues to cheare vp Noah and his company withall when others haue wormewood and gall to make their harts ake with the bitternes thereof Such doues God make vs euermore if this be regarded of vs we will indeuor it 12 Then wayted he other seuen dayes and sent her againe When she returned no more vnto him First marke the often sending of the doue when the rauen goeth but once It sheweth the difference of a good seruant and a bad The first is often vsed because he is faithfull and true the later but once because then he is found to be a rauen more heeding the carions that his nature regardeth then performing his message which his sender desireth The prayse of these two fowles how they differ in this place for their seruice we all see and it should thus profit vs as to pricke vs to the good and afray vs from the euill In some place or other we are all seruants as these fowles were to God to Prince to Maysters to some or other Let vs be doues that they may often vse vs let vs not be rauens that they may iustly refuse vs. Secondly in the doues not returning any more let vs marke a type of the saints of God that hauing sundry times discharged the trust of their places as the doue did at last haue their departure out of the arke that is out of this life and Church militant and finding rest for their foote in Gods blessed kingdome returne no more to the Arke againe but then continue and abide for euer 13 At last came this comfortable word froÌ„ God Go forth of the ark thou thy wife and thy sonne and thy sonns wiues and all creatures with thee So we see there is no affliction or triall y t God imposeth vpoÌ„ his childreÌ„ but if they indure it quietly trust in his mercy firmely tary his good pleasure obediently it hath his coÌ„fortable end If God think it good to say to any man or woman enter into the arke that is into this or that tryâ—ll of thy faith patience into this prison into that indurance into this restraint of liberty that affliction trouble sorow and care and inward nips or outward pinches surely he hath also an other word for them which in due time he will likewise speake vnto them and that is this Go forth of the arke now againe thou thy wife al thine that is let there be an end of whatsoeuer it was y t tried thee for I haue seen y t faith patience hope that hath pleased me O our good God how sure are we of this and how sweete is it what else but that which thâ— Prophet Dauid found most certaine and testified to the world saying Though gripes of greefe and pangs full sore shall lodge with vs all night The Lord to ioy shall vs restore before the day be light Confessing herein y t after sowre commeth sweet after sorrow ioy after restraint liberty after want plenty to speak with this place after go in to the Arke foloweth certainly come forth againe 14 Yea but when did God bid Noah come forth surely not before the earth was dry for so sayth the text Then there we see againe how wonderfully he disposeth for his children tymes and seasons all for their good when the earth is not for them he hath an Arke vpon the water and when the earth is fitter then the Arke he hath the earth againe all in such times as may be best for vs and how should we thanke him 15 When Noah was come forth he buildeth an altar taketh his beasts and offâ—eth his sacrifice teaching vs this how most carefull we should be whilst life is in vs to be thankfull to God for his mercy toward vs either in deliuering vs out of danger or any way shewing the light of his countenance toward vs. A thankfull hart becommeth a Christian and pleaseth God and the very deuills of hell if they were asked must needs say the contrary is a fault 16 Then saith the story God smelled a sauour of rest that is shewed himself appeased and his anger at rest this pietie was in Noahs heart before but now it smelleth when it breaketh into worke so was Abraham for his faith noted of God before but when that faith flamed out into a willingnes to sacrifice his deere sonne then God cried out now now I see Abraham thy loue c. Surely that which powning and beating is to spice works be to faith in some resemblance the spice is sweet before it be brayed but when it is brayed much more so is faith in the heart accepted of God before oportunitie serue to worke but when oportunitie doth serue and holy works come to a godly faith then smelleth it maruelously and the Lord sauoreth a rest to his owne good liking and our true comfort for euer and euer let it teach vs let it schoole vs and prick vs forward to holy life 17 And what sayd God reade the texte verse 21. he will no more cursse the earth for mans corruption hee restoreth nature Seâ—de time and haruest cold and heate winter and summer day and night and showeth vs thereby that they
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
in the worlde can and that to God himselfe and for greater punishment then any man can inflict wee are so farre from hating that wee hate him that perswadeth vs to hate it Thys is straung madnesse if wee would consider it The Drunkardes drunkennesse cryeth agaynst him and will not suffer the Lorde to rest tyll hee punish it and yet hee loueth it so dooth the Swearer Adulterer and suche like theyr sinnes crye against them c. 7 When the Lorde sayth Their sinne is exceeding greeuous wee maye rightlye note the woonderfull patience and long suffering of the Lorde who beareth and beareth spareth and suffereth holdeth and stayeth expecting amendemente till manye times the sinnes bee horrible and exceeding greeuous as nowe they were in Sodome Nowe hath hee this slownesse towardes sinners that will not amende and is he voyde of affection towardes broken heartes that woulde doe better if they coulde and daylye doe better as they can Farre be such sowre conceits from vs and no lesse farre to presume to sinne because hee is patient For wee see heere though hee staye long yet hee commeth at laste surelye and truelye yea dreadfullye and terriblye with streames of Fire and Brimstone from Heauen vpon suche as presumed to goe on in theyr wickednesse notwithstanding anye admonition to the contrarye tyll theyr sinnes were exceedinge greeuous 8 But the Lordes phrase is that Hee wyll goe see if all bee true or no. Not therein imploying any want of knowledge in himselfe howe all was who can not bee deceyued or ignorante of anye thing but by an humaine speeche After our manner giuing vs to note howe euer in iustice knowledge of a faulte shoulde goe before punishmente of the same And credulitie auoyded to beleeue the worste as a horryble vice It blotted Putiphar it blotted Dauid and it blotteth and blacketh who so euer is spotted with it 9 When Abraham hearde the Lordes iudgementes agaynst Sodome What dooth hee As wee doe in these dayes Care not who sinke if wee swimme passe not who perrishe so wee bee safe No no such sinfull vnfeelingnesse is farre from the heart of so good a man And the Texte telleth vs Hee stoode yet before the Lorde and entreth into a zealous and carefull consideration bothe of the Lordes glorye and Iustice as also of the good of as manye faythfull as might bee founde in Sodome and with all humilitye pleadeth for them bothe his wordes you see and marke them well O this hearte where is it nowe amongst vs eyther to tender what prophane tongues may speake of our GOD or to pyttye and praye againste the intended punyshmentes of our Brethren Alas as I sayde wee care not for any mans woe but our owne and this true loue to God and man is decayed amongst vs. Wee will scarse praye for our neere neighbours that liue dayly amongst vs. Much lesse do the estates of many righteous people in forren countreys affect vs. But learne we in the feare of God from our father Abraham heere to haue a better heart whose true touche and heartie speeches in this place shall witnesse against vs if wee doe not 10 But why did Abraham dreame of anye righteous in so vile a place Surely because hee was a good man and hoped the best of all places so teaching vs to leaue that iudging vaine and condemning braine that we loue too much A good heart hopeth God hath his portion and all be not bad 11 If fiftie if fortie if thirtie if twentie if ten righteous had beene found a promise from the Lorde wee see heâ—re that he would spare the whole Cittie for their sakes and shall wee not see in it the price of his Children with him whatsoeuer the world thinketh of them as also what good commeth many times to the very wicked by them and for them The world hateth and maliceth mocketh and contemneth the godlye making more accompt of one prophane Esau then of twenty true hearted Iacobs but the Lord whose loue is life and worthy regarde indeed more esteemeth one Iacob one true Israelite one faithfull seruant of his then hee dooth ten thousand worldlinges of vncircumcised hearts and eares yea ten of them shall stande before him euen to turne him and alter him as I may saye from anger to mercye when hee will not vouchsafe but for their sakes to respect ten thousand thousand of such as the worlde hath honoured for magnificoes and men and Women of great accompt O euer then may my soule and yours seeke and sue for the Lords louâ— rather then the worlds liking and say with the sweet singer of Israell The greater sort craue worldly goods and riches to imbrace But Lord grant vs thy countenance thy fauour and thy grace For thou thereby shalt make our hearts more ioyfull and more glad Then they that of their corne and wine full great increase haue had And let these dogges and swine of Sodome beholde whether good or euill commeth to a land a Cittie a house by such as feare God For ten sake they all should haue found mercy and haue escaped this fearefull plague of fire and Brimstone from heauen and are these then the hurtes of a place the woes of a common-wealth such as must bee not onely weeded out but digged and rooted out or els wee shall not bee well O price with God and profit to men of such men and women wheresoeuer they are more then wee thinke of and let vs euer heereafter consider it better 12 In that he calleth them righteous in hope some were so who yet were not circumsised plainely it showeth that in those dayes this popish doctrine was not hatched y e saluation is tied to the sacrament If righteousnes theÌ„ might consist without circumcisioÌ„ why may not children now be saued without baptisme which is in the place of circumcision so long as no contempt but Gods speedy visitation by death is the cause This is a new doctrine you see then not ours which was imbraced held of father Abraham so many hundred yeares agoe And I warrant you this Angell which was Christ controlleth not his speech as vntrue but letteth it passe as verye right And as hee tyeth not righteousnesse and saluation to the sacrament so neither dooth he it to his owne life but euen then hee knew it true that Peter after long preached that though God chose him and his for his peculiar people yet in all other nations also he might haue if it pleased him some 13 When he asketh whether the Iudge of all the worlde should not do right hee reasoneth from the Lordes office and teacheth vs that with humble bouldnesse we may do so in our earnest desires as shall not the father pittie his childe and helpe him c. Lord thou art my father then for thy place sake pittie me helpe me saue me and keepe me I beseeche thee and praye thee c. 14 In his title
this house not to Zache alone but to this house c. 13 Obserue it also how earely this King riseth in the morning after hee was thus admonished to performe the Lordes will and euen hartely consider with your selfe that if a Pagan coulde not thus bee quiet to deferre amendment after hee was wakened and warned by God to reforme hys faulte how is it possible that Gods spirit should bee in vs and yet no more touch feeling sense remorse nor amendment then was in the dayes of our ignorance and deepest darkenesse Truly it cannot be but this heathen King will accuse vs in the great day if it be not better with vs. 14 It is sayde agayne in the text if you marke it that when hee was vp thus earely hee called all hys seruants together and telleth them all both to take away all suspicion of hys fact with Abrahams wife and so to cleere her credit which hee was to bee carefull of and also to teache hys seruants by hys example euer whilst they liued to beware So carefull are good mindes not onely of themselues but of theyr charge And how much the serious and earnest warning of so great a personage may doo I referre to your experience Would God such warnings and speaches were more often made by such But because you should not doubt of it the spirit of God hymselfe hath testified so much in this place and sayth they were all afrayde See then the piercing power of a good exhortation or admonition made by a superiour Therefore agayne I say greatly to be wishshed they would speake more often The third part THe 9. verse These things thus done the King called for Abraham and talketh with hym which teacheth vs that a true touched heart indeede with the word of God is not prowde nor disdaynfull but admitteth of farre inferiors vpon occasion to speach If this King had followed the customes of some in our dayes that be no Kings nor Gods neyther hee would haue sent out a message to Abraham by some page boye or woman and haue kept his state with great disdayne that a stranger as Abraham was should come to speach with his owne person But it is enough Religion is humble and Atheisme is prowde and sirly as the Deuill for such hart such show 2 What hast thou done Abraham sayth hee c. A phrase and manner of speach if you marke it that sheweth a wakened spirit in Abimelech from that great securitie whereinto hys carnall affections had cast hym And it is a speach that would wonderfully profit vs if wee woulde vse it to our selues now and then demaunding of our selues what we haue done The drunkard if God gaue him an hart to say alas what haue I done surely hee woulde amend so the swearer the slanderer and such lyke 3 What haue wee sinned sayth hee wee wee A notable estate when a Gouernour ioyneth himselfe with his people in this to auoyde sinne caring that neyther they nor hee doo any thing that may bee sinne and offend and still carry your eye vpon it how hee calleth sinne sinne in himselfe aswell as any others no way excusing or shifting or diminishing the matter with respects of yeares of estate of frayltie or any such like and yet hee an heathen and wee Christians 4 Vpon mee and my kingdome sayth hee full well confessing agayne that a superiour sinneth not to the hurt of hymselfe alone 5 But how should Abraham bring a sinne vppon them verely because hee sayde shee was his Sister and so gaue occasion to the King to offend to his owne harme and his kingdomes Well then we learne that to giue one occasion to sinne is to bring sinne vpon him and therefore wee must make more conscience heereafter of ministring occasions then happely heeretofore wee haue done 6 Passe it not ouer how this heathen King caulleth taking an other mans wife thus but vpon ignorance not onely a sinne but a great sinne a strange sinne and a thing that ought not to be done You knowe our dayes and the manners of the same I say no more your selues be iudges whether Heathens and Pagans shall not rise in iudgement against some that cannot saye they knewe not that shee was his wife and yet no remorse Doo these men thinke there is a God a hell any damnation or saluation would God they did It would wring some grace out of them if not for loue yet for feare 7 In Abrahams answere that hee thought the feare of God was not in that place and therefore they woulde kill him for his wiues sake You see what holdeth out and what letteth in all wickednes into a place be it kingdome or towne or house If the feare of God be there the banke is strong the fluds of lewde life cannot ouerflow but if it be not no thing so horrible but it will enter yea euen this in Abrahams iudgement that a man shall be murdered for his owne wife Happy then is the place where this feare is and curssed where it wanteth Lastly the Kings gifts and liberalitie to Abraham his kinde offer of his land to dwell in his good nip that he gaue to Sarah for her dissembling saying hee was her brother whome God had giuen her for her husband and to be a veyle to shield her and couer her from all harmes are good fruites of a hart moued with that which God had sayd to him and for our instruction Also that Abraham prayeth for him hartely and vnfaynedly and is in perfit loue and charitie with him though somewhat he had wronged him is worthy noting And lastly how when sinne is reformed God altereth his punishments and taketh them away healeth all the house whome hee had closed vp from bearing of children with such other things are matters of profit to vs if wee marke them Blessed is that man and woman that heareth God warning them obeyeth his warning willingly as this King did abhorreth that which is euill with him and with speede and care reformeth things amisse as he did for such will all godly Abrahams pray and God by them will be intreated to take punishments away and to put mercies in their place to his great prayse and their great comfort euermore Chap. 21. The generall heads of this Chapter are these three The birth of Isaack from the 1. to the 14. The banishment of Agar from the 14. to the 22. The couenant betwixt the King and Abraham THe first particular I note is this the performance of that promise in his appoynted time that was made vnto Sarah before in the 18. Chapter verse 10. concerning a Sonne It doth assure vs thus much that the word hath not passed Gods lips euer which proued not true and shall proue true to the worlds end Truth being essentiall to him and he neuer changeling onely this there is a season and time appoynted either reuealed or otherwise which wee
who appointed once is to bee killed Certainely the griping thoughts and twitching passions that Abraham felt in his minde during these three dayes made this tryall of his farre greater then it had beene if presentlye hee should haue smit that blowe Lastlye that hee must offer him for a burnte offring O depth of tryall able to haue swallowed vs vp a thousand of vs bothe to laye his handes vpon his deere Sonne and then to burne him to ashes when hee had doone his owne selfe making and tending the fire till all was doone and putting peece after peâ—ce into the flame when any was without and with his owne eyes to see all this and to looke vpon it Heere is a tryall to tell vs what God may doe if it please him This hee did to one farre better then anye of vs and yet wee must bee nice and tender and dayntie and if GOD touche vs but with the ache of a finger or a toe wee straight thinke hee dealeth hardelye with vs and hee hath forgotten his loue But O learne learne and see this The second part THen Abraham rose vp sayth the Text c. Heere wee see the most woonderfull obedyence that euer wee read of ioyned or rather flowing from a notable faith and both of them held â—ppe with the ordinarye proppes no doubte of Gods truthe and omnipotencie The nature of which is eyther to vphoulde other For his truthe vphouldeth his omnipotencie and hys omnipotencie his truth And this his obedience is set out euen from the beginning to the lifting vp of the very knife 2 Wee maye heere obserue what maketh the commaundements of God seeme so hard vnto men Surely not so much the nature of the commaundements as theyr nature to whome they are giuen which being crooked and corrupt maruelouslie fighteth and rebelleth against the same stronglye For saye to an angrye furious and hote bludded man thou must forgiue and loue thy neighbour blesse him when hee cursseth thee doo good to him when hee dooth hurte to thee c. Out hee cryeth it is impossible howe can a man obey such a lawe But saye to an Abraham that is to one that is borne againe and regenerated by the Spirite of God in such sorte as Abraham was who hath now God reigning in him in steede of oulde corruption offer thy onelye Sonne beeloued and deere to thee euen with thyne owne handes and burne him when thou hast doone for a burnte offering and you see heere hee will doe it without grudging or gaynesaying So sure is it that if the Lorde haue altered our nature His yoake is easie and his burthen is light Well therefore maye wee saye it is with vs sinfull men as it is with sicke folkes who woonder at the stomackes myrthe and cheere of the whole and thinke it a verye harde matter to doe so But where is the hardnesse Is it in the thing or in the weakenesse of the sycke So I saye is it when wee thinke anye parte of Gods lawe so harde and harde as manye doe 3 In that it is mentioned hee rose early to accomplish this busines therein hath the Holyghost made manifest not onely his great obedience but his woonderfull alacritie and forwardnesse in the same a strange example in so harde a matter But what can not Gods spirite effect if it bee powrefull in Man or woman 4 He maketh not his Wife priuie for anye thing wee can see in the Text and as we may coniecture for feare she should hinder him by any womanly weakenesse or motherlye teares from his bounden and purposed obedience Which if it were so fitly dooth it admonish vs to doe the like when we iustly can thinke that our freends affections will anye waye tempt vs or totter vs agaynst the Lords commaundements 5 Abraham tooke the wood of the burnte offring and layde it vpon Isaac his sonne to goe towardes the place of death that God had appoynted Behould a liuely figure of Iesus Christ bearing his owne crosse towards the place of execution euen as yong Isaac dooth heere the wood to burne himselfe withall though as yet he knewe not so much and in the end God preuented it 6 Behoulde the fire and the wood saith Isaac to his father but where is the Lambe for the burnt offring O pricke and wounde to the Fathers heart no doubte when the Childe thus spake But hee was resolued God not naturall affections must now bee obeyed Therefore hee taketh courage to him in a godly determination and conceyling all still from the Childe answereth him My sonne God will prouide him a Lambe for a burnt offring and so wente on with the Childe still In which answer of his beeing of Gods prouidence in a case hidden and secret as yet wee are notablye taught in all distresses what to hope and what to saye Surelye euen as Abraham did to hys Chylde in this place Dominus parabit The Lorde shall prouide If the wife saye with Tobias wife what shall we doe we are poore where shall wee haue bread for our Children where this and where that O be content The Lorde shall prouide is a good answer a fit answer and the answer of father Abraham in this place to his sonne Lord giue vs faith and thou neuer prouidest more notably a Lambe to saue young Isaac heere then thou wilt also prouide necessaryes for vs to saue our liues till the time appoynted of thee 7 But now the matter can be no longer hidden for they are come to the place and the deed must be doone Abraham therefore buildeth an Altar there and couched the wood and bound Isaac his Sonne and layde him vpon the Altar vpon the wood Though the Texte speake nothing of any speeche of Abraham to his sonne yet like it is that ere hee bound him hee shewed him Gods commaundement where vnto his sonne readilye submitted himselfe Iosephus taketh vpon him to tell vs more and supposing so strange a thing could neuer bee done without some dialogue betwixt the Father and the Sonne hee sayth it was in this sort First the Father spake to his Childe and sayde O my sonne deare and beloued with great care and diligence haue I hetherto brought thee vp whome with a thousand desires I wished before I had thee Thinking nothing more happye a comfort for mee then if I might liue to see thee a man and leaue thee in my place the possessor of all that I haue when I goe But behould it seemeth good to him nowe that gaue thee to mee to take thee from me againe and that I should loose thee Which since it is so O my gratious Childe indure this sacrifice for I yeeld to God for my owne parte who seeketh this seruice of vs for his continuall fauoure towardes vs bothe in peace and warre Thou art borne by nature to dye a death at sometime and now thy death must not be common but of thyne owne Father
to the Father of all fleshe thou must bee offred in Sacrifice As it seemeth his mercie deeming thee vnworthy to dye eyther by sicknesse or warre or anye other calamitie But taking thy soule from thee in the middest of prayers and holye seruice to his Maiestie hee will place thee with himselfe where as one mindefull of the ende wherefore I haue brought thee vp thou shalt vnderproppe mine age and bee my comfort not of thy selfe and by thy selfe but thou shalt leaue vnto me God my defence and comforte in thy place Then answered Isaac the worthie Childe of so good a Father and sayde vnto him O my Father I am content vnworthy euer to haue been borne if striuing against the will both of God and thee my Father I should not willinglye indure that determined by you both which if none but thy selfe would haue my deere father I would not denye thee Thus sayth Iosephus spake they each to others and then all things being readye vp went the knife to giue the blowe had not God of his infinite goodnesse stayed the hande But O mercie memorable for euer and euer in the Lorde who will not the parting of such a father and such a childe as yet but staying the matter altereth the greefe into all ioye and deliuering the father his childe againe sendeth them both home together with as cheerefull hearts as euer had anye cupple no question in this worlde after anye danger What two examples bee these for vs to marke The father showing vs what it is to bee vsed to the yoake from a mans youth as hee was surelye it maketh harde thinges easie and euen the verye greatest things to bee better performed then euer they woulde if such exercises often had not beene The Sonne teaching vs what grace is effected by such gratious education as no doubte this Childe had And bothe of them laying before our eyes such a patterne of obedyence to Almightie God euen to the losse of lyfe as neuer wee should forget but beseeche God with daylye prayers that wee may come as neere vnto as anye case of ours towardes his Maiestie shall require euer The third part IN that God forbiddeth nowe at this pinche this sacrifice of Isaac to be made by his Father Wee may well consider howe carefull the Lorde is least by anye example of anye commanded thing by him others should take occasion to doe the like without like warrant from him Which happilye in this case would haue beene doone if hee had not stayed Abrahams hand but suffred the matter to bee accomplished and effected Men would peraduenture haue rashlye iudged such sacrifices to haue pleased the Lord greatly and so haue often doone wickedly 2 Let vs marke heere when the Lorde came to deliuer heere Not till the Knife was vp and euen readye to strike It teacheth vs for our selues euen then especially to looke for his helpe when in mans eyes we are but gone Yet must we trust no further to his helpe then we make our attempts by his warrant For wee see he did not the like to Ieptha 3 The Angell calleth and forbiddeth when as God could haue stayed him by a secret power if hee would And whye was this Surely to instruct Isaac further that what his Father did was by Gods commaundement Secondly to showe him what singular care and fauour God had ouer him and towarde him who so notablye would deliuer him by an open Angell from Heauen And thirdlye that all the worlde might learne by it that they must haue verye good warrante eyther to beginne or leaue of anye thing belonging and doone to honour God by 4 Nowe I knowe sayth the Lorde c. When hee knewe before verye well what heart was in Abraham towardes his glorye But thus would God commend vnto all the worlde the adioyning of outwarde workes to inwarde fayth Consonant vnto which is Paull the Apostle when hee requireth a fayth that worketh through loue and telleth vs that aswell With the mouth wee confesse vnto righteousnesse as with the heart beleeue vnto Saluation also our Sauiour himselfe who requireth to the inwarde acknowledging of him in the heart the outward profession of him before men This is that which S. Iames meaneth when he sayth Abraham our Fathe was iustified by workes when he offred Isaac his sonne vpon the Altar Seest thou not sayth he that the faith wrought with his workes and through the workes was the fayth made perfect c. That is Abraham by this meanes was knowne and declared to be iustified and his faith being effectuall and fruitefull by workes was thereby knowne to be a true fayth and not a dead faith For S. Iames speaketh not of the causes of iustification but by what effects we may know that a man is iustified True is the distinction therefore euen of the Schoolemen themselues Christ dooth iustifie a man effectiue effectually by working his iustification faith doth iustifie a man apprehensiue apprehendinglye because it taketh hould of Christ who is our iustifier and workes do iustifie also but declaratiue declaringly because they showe that a man is iustified as hath beene said So Christ faith and workes doo all iustifie but diuerslye True also is it that Bernard saith workes are via regni but not causa regnandi the waye to the kingdome but not the cause of reigning there 5 I knowe sayth God but what dooth hee knowe That thou Abraham saith hee fearest God Then behould the fountaine of all obedience the feare of God and the witnesse againe of the feare of God true obedience which being true as it is most true woe and bitternesse to the inhabitants of the earth if the Lorde bee not mercifull for our obedience beeing turned into daylye fearefull and most carelesse rebellion where is our feare of his Maiestie become Surelye the Fountaine is dammed vp and stopped and therefore no frute can flowe therfrom Let euerye man priuatelye applye this and saye with himselfe I thinke I feare GOD but if GOD giue iudgement of my feare by my obedience as hee did heere of Abraham how will all prooue c 6 Because thou hast not spared thine onely sonne saith God and yet hee was spared But this is the nature of our good God to accept in mercie our wyll for our worke and a ready indeuour euen for the deede it selfe if hee would not suffer vs to goe any further but this when the word goeth before to guide the will and not else For those Baals priests beeing destitute of the word though they lanced themselues neuer so deepe yet neyther in will nor worke pleased the Lord. And it is a good place also of Paule not sparing the body c. So then with this caue at let vs gather great incouragement to serue him who will in respect of our ready minde acknowledge that we haue not spared this or that when in deede yet it is
spared though not by vs. Can we feare or doubt of reward if wee do it when ready will is thus regarded Or doth that doctrine of God condemne good works which thus assureth vs good will is respected yet euer beware to exclude Gods mercy and to put in place of it the works merit 7 Consider what I shall now note vnto you and regard it with me from your hearts Is Abrahams willingnesse to offer his Sonne a token of loue and great affection to the Lord So sayth the Lord heere and so hee taketh it euen as a worke that was done for his sake and which but for his sake could not haue bin obtayned at Abrahams hands for eyther golde or siluer by all the men in the world O harts of ours then that they could feele O eyes of ours that they could see What affection was it in the Lord to vs not to lay onely his owne and onely Sonne beloued and innocent vpon the altar of the Crosse for vs and to heaue vp the knife as ready to doo it but in deede to doo it O loue of loues what loue was this and what affection to vs was this Abraham was commanded of our God who could commaund Abraham should haue sinned if he had refused so should not God Therefore if the one shew loue in Abraham a creature what doth the other in God the creator Well might it be sayde with a vehemency So God loued the world So I say and so as no toong is able to speake of it nor pen write nor hart thinke The Lord giue faith and thankefull feeling euermore 8 Abraham thus stayed from sacrificing his Sonne yet fayled not of a sacrifice in his roome but lifting vp his eyes hee sawe a ramme caught by the hornes in a bush him hee tooke and offred Now remember wee what Abraham sayde to hys sonne before that the Lorde shoulde prouide him a Lambe Was it not so Did not God prouide this ramme to supply yong Isaac his place No question hee did and no chance but Gods guiding hand brought him thither and fastned him there What should we learne then by it but this that if our hearts be set in deede to serue the Lorde in our place and calling certaynly hee will neuer suffer vs to want the thing that shall be necessary and expedient for vs therevnto A great comfort and a true 9 Abraham taketh the ramme and yet none of his owne but Abraham was assured no doubt that it was Gods doing and being so he maketh no scruple to accept of Gods offer and prouidence no more then Eliah made question how the rauens came by the meate which they brought him We cannot folow Abraham except we had his warrant 10 Abraham calleth the place the Lord seeth or prouideth shewing therein his care to continue the memory of Gods mercy not of his owne fact though in deede it was most notable for if he had he would haue giuen some other title that should at least haue glaunced that way but he doth not and so should wee euer seeke the Lords glory and not our owne Surely if wee honor him he will honor vs inough c. Mo things might be noted in this Chapter but let these suffice Chap. 23. Two things in this Chapter especially The death of Sara verse 1. and 2. Her buryall 3. to the end IN mencioning so precisely the age and death of Sara we may note the singular accompt that the Lord made of her and if we marke it well wee shall see it a prerogatiue aboue all other women So would y e Lord by all meanes incourage vs to serue him 2 In that a woman who by nature is not strong in such troubles and griefes many times as she had such remoues and trauels through forren countreys should liue so long how noteth it the power of God greater then any weakenes and how should it comfort vs against any infirmitie of body whatsoeuer 3 When it is sayd that Sarah died though she liued so long remember euer the tale that shall be told of all flesh first or last he is dead she is dead Thus you hard in the fift of this booke of a great sort that euer they dyed were their yeares neuer so many Againe it teacheth vs that there is both a better life and a worse death then heere is in this world otherwise what preheminēce had Gods children ouer the wicked since they dye aswell as they 4 But where dyed she the text nameth the place in Kiriah-Arba in the land of Canaan Thus did the Lord place and set downe in that countrey certayne pledges and pawnes to assure the rest that he would in time giue that land vnto them as he had promised and they should possesse it So may wee now be assured of the kingdome of heauen that forsomuch as many of our brethren and sisters are already there placed and haue taken possession before vs surely wee also shall folow and hee will giue that land euen that heauenly Canaan and new Ierusalem for euer and euer 5 Abraham lamenteth his dead but not the estate of his dead So did Christ our mayster sorow for his friend Lazarus So are we permitted by the Apostle keping a measure as men and women that are not without hope So doth the wise Syrach counsell vs and so hath all laudable custome euer alowed This moderation appeared in Abraham for in the very next verse it is sayd Abraham arose c. 6 He talked with the sonnes of Heth. Where wee see and learne that so wee should giue place to sorow that in the meane while we regard also things necessary as y e buriall of our frends such like otherwise our passions be impatiences and as 〈…〉 the Lord greatly so all wise men will mislike vs worthely 7 Hee telleth them hee is a stranger c. a great token of his rare humilitie and lowlinesse of minde though he were in many respects a very great man Then he seeketh nothing amongst them but for his money as good a testimony that way agayne of a contented minde though he possessed nothing amongst them 8 Nay say the Hittites my Lord thou art a prince of God amongst vs take therefore our chiefest places and bury thy dead in a very great kindnesse and curtesye on their partes agayne And let vs marke in it that humanitie and bountie beare a most glorious shew euen in heathens O how can such vertues then disgrace Gods seruants and professors of a better doctrine then euer heathen knew 9 Abraham bowed himselfe vnto them and yet they were heathens to shewe that he well esteemed both them and their kindnesse But wee haue not so much good nature many of vs to our owne brethren that are of the househould of faith with vs what loue soeuer they shewe vnto vs. Pride and disdayne and scorne are the flowers of our garland and yet none so
Lord and the light of his countenance to heauen our country where no snubs be c. which happely we are too cold in as long as mans fauor carieth vs along in y e liking of this world Why doth Dauid say it was good for him that he had bin in trouble but that he felt the change of man kindle in him a sweeter thought of that God and his great mercy that cannot change but yesterday and to day and foreuer is the same Why sayth he againe so earnestly but it is good for me to hould me fast by God by God I say to put my trust in him c. sauing that mans tottâ—ring loue and too fickle frendship smote his hart with a deeper consideration of the comfort therof aboue all earthly things whatsoeuer No doubt againe but it was good for Ioseph that Putiphar turned vpon him as he did without cause for he saw therby what man is and what God is and how broken a reed he trusteth vnto that maketh flesh his arme and thinketh all shall be wel with him because such and such giue him countenance Alas alas who hath not bin deceiued by mans fickle fauour and thought all was sure when and whilst he had that and rather might many things fall out then such persons change their loue without iust cause But their experience at last hath bin euen as Iacobs was heere that neither truth of seruice and performance of pâ—ynefull sauour by day night neither neerenes in bloud before mariage nor any increase of knot by mariage neither any blessing of God giuen vnto paines nor any thing whatsoeuer could bold that loue that was neuer true but for respects or that man or woman that neuer made conscience indeed of deserts to yeeld them due comfort according to their qualitie But well well let it be too late to call againe yesterday yet it is not too late to day to see the word of the Lorde before vs and to marke this example of Iacob how hee found a change in his owne vncle without any iust cause and to beware our selues of being ouer farre caried hereafter with that which is so vncertaine in it selfe 4 And the Lord said vnto Iacob turne againe vnto thine owne countrey c. See the sweete mercie of Almightie God to his true seruant When man sowreth he laugheth vpon him when man hateth he loueth and when man looketh away with a face quite altered he looketh vpon and vnto his true Iacob with the eyes of his olde mercy and louing kindnesse rather much increased then any one iotte lesned and diminished O comfort a true one and a great one for thus I feele it When the potentates of this worlde list to waxe bigge against a poore childe of God and to swell with dislike against him they also adde this vanitie to that greeuous iniquitie that they thinke he shall neuer be able to beare their displeasure but he is euen in their hands to be vsed as they will and what will they Surely they intend to begger him and all his to crush him and breake his backe to grinde his face and play Rex with him at their pleasure And other mad men are also of that minde and begin to say alas how shall he do such an one is offended with him and his countenance is changed vpon him Surely he is vndoone and cast away with other like speeches to that end But let these Nimrods that so will tyrannize ouer any poore Iacob and such faithlesse fearefull men as so bewayle the oppressed looke vpon this example here and consider it well Did Iacob perishe when Labans face changed and all his children with him hath Laban power to sinke him and crush him and doe what hee will No but when all these changes are in man then God steppeth in and looketh vpon him that man will not see speaketh vnto him directeth him from them so vnkinde regarders of a true heart towardes them and wholy taketh him into his owne protection to his owne care that neyther they nor any for them shall hurt him and Iacob shall liue in an other place vnder his blessing and mercye better then euer hee did there amongst them O God then euer be thou our God we beseech thee deerely and wee care not what changes man shall make vpon vs vniustly and vnkindly 5 Then Iacob sent for his wiues into the feeld to hym Rachel and Leah Whereby we may note how in matters concerning them it is a good mans part to conferre with his wife and not to do all vpon a brayne in a kinde of prowde and vnkinde authoritie ouer the woman who though she be in subiection vnto her husband by law of sex and mariage yet is she his fellow and companion and helper also euen by aduise and counsell many times Sweet then is the conference of man and wife together about common causes concerning them both and let it be liked in our eyes euer by this example of Iacob that intending a remoue from so vnfriendly a friend sendeth for his wiues to him and talketh with them His speach hath in effect bin considered before by his parts and we shall not neede to stand vpon the particulars agayne only your selfe reade it and consider it marking in the 6. verse how a true seruant that hath conscience in him serueth namely with all his might this is opposite to that eye seruice which the Apostle speaketh of Ephes 6. 6 Come we therefore to the answere of his wiues who with one consent sayd vnto him Haue we any more portion and inheritance in our fathers house c. Do whatsoeuer God hath sayd vnto thee By which ready and full consent we see the dutie agayne of godly wiues namely when their husbands do impart vnto them his purpose grounded vpon iust causes and sufficient warrant then not to hang back to crosse him and grieue him and not to yeeld to him but rather with these gratious women heere to say what God hath put in thy minde that do We are ready and wee will obey Thy lot shall be our lot and the Lords good pleasure all our lots Agayne let it not be vnconsidered how Iacob finding iust fault with their father and vpon true cause complayning of him the women yeeld vnto truth and neither cleaue to their father against their husband nor forsake their husband for to iustifie their father Heere is no such crossing partialitie but as God hath made them wiues to Iacob so they cleaue vnto him kindly and preferre him before all the world 7 By which willing consent to forsake father and friendes country and all and to cleaue vnto their husband may be happely resembled the nature of the Church the spouse of Christ which is euer to forsake all and to follow him 8 Rachell departing stole her fathers idols which he called Gods a great fault in a good woman but weakenes sometimes is
Which how it was in the discourse thereof we shall see WHen hee saw his brother Esau comming and with him 400. men hee diuided the children to Leah and to Rahel and to the two maides Wherein wee see thus much that a wise man is not so smitten out of his wits with a danger when he is in it that hee cannot tell what hee doth as many men are but hee gouerneth his feare and keepeth it within limits hee casteth about in good discretion and abilitie of minde what is best to be done he concludeth quickly and executeth speedily his determination and so all being done that he can for his part he committeth the whole to his gracious God to blesse and giue successe to as his will shall be This let vs marke in Iacob heere and by it hereafter staie such amazements as many of vs vse to be subiect to in a distresse when it commeth 2 Hee put the maides and their children foremost and Leah and her children after and Rahel and Ioseph last Which if it were done in respect of securitie and safetie to one more then an other we see then in the godly how affections haue place To the maides he wisheth well and to their children but to Leah better and to Rahel best of all Thus are good men men and subiect as I say to humane affections in their measure But if he put Rahel hindermost because shee had but one childe then sauoreth it of order as was said before The former for my part I rather thinke for we haue seen before his exceeding loue to Rahel in y e former Chapter this reason was giuen of diuiding the people That if Esau come to the one company and smite it the other company shall escape Therfore euident as I thinke what he meant to Rahel when he set her last 3 Then hee went before them himselfe and bowed to the ground seuen times vntil hee came to his brother Esau His going before a notable argument of his faith For God hauing said vnto him I will bee with thee in the assurance of this which his heart beleeueth hee marcheth forward His loue also appeareth to his charge that followed him For what part they take he wil take and that first and formost yea hee will interpose himselfe betwixt them and the danger that he may auert it from them if God so will A paterne of a good shepheard of a good parent of a good maister and in deede the office of a couragious Captaine His bowing as it was a token of his submission to his brother in worldly thinges so may it resemble the estate of the Church in this world stooping and bowing subiect and vnder their pompe and state in this life who in the next shalbe most miserable for euer and euer The glory of the wicked is here and the godly are vnder the glory of the godly is in the next life and then the wicked shall be vnder Haue we patience then and tarry the time till it may appeare what we are 4 Then Esau ranne to meete him and imbraced him and fell on his necke and kissed him and they wept O the power of God to turne all hearts which way he will Now be we iudges our selues whether it be not true that Salomon saith The Kings heart is in the hand of God and as the riuers of water hee turneth it whether soeuer pleaseth him yea hell and destruction are before the Lord how much more the hearts of the sonnes of men Where is that of Esau now the dayes of mourning for my father will come shortly and then will I kill Iacob The Lord euen the mightiâ— and mercifull Lord hath wiped it out of his mouth and heart out of his minde and purpose and out of his might and power And here is a change farre fitter for a brother Glad was Iacobs heart when hee saw this I warrant you and glad were all his people Blessed be God that can so cheare his children euer and so sitteth in the hearts of their threatners that they cannot moue but as he will Who will not trust in this God in all his distresses that he shall worke for him and chaunge hearts to his best comfort euermore Is he the God of Iacob alone are all his promises come to an ende when Iacob is helped No no we also are his and he is ours dearer to him then his owne life when time was and for vs therfore also shall he thus worke in the hearts of men as shalbe good for vs if we cleaue to him What can a thundring scolding enemy do to you or mee more then Esau could do to Iacob If you will thinke of nature God is stronger then nature and therefore can effect more Be it vnto vs then in the Lords blessing euer an increase of our faith this example Something again as a means consider of Iacobs humilitie who bowed himselfe so to his brother Doth not God blesse it to a good effect Sic vent osâ— vincit dum se submittit arundo impulsu quorum robora celsa cadunt So ouercommeth the reede the windes by bowing to them when the mightie Okes are ouerthrowne that bow not Humilitie then in religion as pronuntiation in Rhethoricke the first point the second point the third point and all in all Where pride is there is shame but where humilitie is there is wisedome saith Salomon And surely It is better to be of an humble mind with the lowly then to deuide the spoiles with the proud c. 5 Then Esau asked him of the women and children to whom Iacob answered They were his children whom God of his grace had giuen him Therein acknowledging children to bee not onely the gift of God but the gift of his grace to as many as haue them which is a great comfort if it be well marked to all fathers and mothers of children Againe before a bad man yet he speaketh religiously and Esau maketh no iest at it as bad as hee was Wee frame our selues too much to company and prophane spirits in our daies scoffe at any thing that sauoureth of religion 6 Next hee asketh him of the droues which he met not that he was ignorant for the seruants that carried them had told him but y t he wold take occasion to thank Iacob for them after some shew of refusall Iacobs suing for fauour by them hath been touched before and shewed to be lawfull Esau his speech that hee had inough sheweth the pride of rich mens hearts bragging stil of their plentie Iacobs faire praying the policie of the holy Ghost to staie anger Mollis responsio frangit iram A soft answere breaketh wrath it hath been oft noted When he saith He hath seene his face as the face of God His meaning was that in that chaunge of countenance from that which he feared hee saw euidently Gods face that is his worke
not with that heat or both seeing and feeling he lingreth reformation ouerlong She had stolne hir fathers idols as you heard before and what others they had gotten in the spoile of the Cittie it is vncertaine Prone is our nature by naturall corruption to such abuse and if Iacobs people so well instructed will yet be halting O what are we This cleaueth to our bones and the very marrow to be superstitious and delighted with euill The Gods that be seene best like our humors and what hands haue made we repose trust in but fie of this folly if wee bee aliue and not dead in heart to God and grace 3 What then did God abhorre the household of Iacob and refuse it to bee a Church No howbeit that familie was thus blemished and the wife of his loue that slepte in his bosome thus all too spotted yet euer were Iacobs sacrifices acceptable vnto God and his family cared for as his Church Note we thereby not to loue idolatrie or to mingle the wheat with the chaffe ne yet to extenuate Iacobs fault nor to followe him our selues in not reforming But note wee this and note it agayne that particular blemishes in some of a Church not yet amended depriue not the whole eyther of name or nature of a Church neyther make the good thinges therein done according to the worde as were Iacobs sacrifices of no effect much lesse do they reach out daunger of death and damnation to all that holde fellowship with that Church eyther not knowing or no waie approouing what is euill I could vrge the place harder if I would 4 In bidding them cleanse themselues and chaunge their garmentes lette vs note how outwarde ceremonies helpe inwarde duties vse them as helpes and not make them our rests thâ—nking all is doone when the outwarde thing is doone but knowe that cleane garmentes call for cleane heartes much more and cleansed bodies bid cleanse our soules much rather else are we like the Massing Priestes that washed theyr fingers so solempnely and neglected theyr consciences altogeather or lyke the hypocriticall Pharisies that scowred so carefully the outside and forgot so negligently the inside 5 Then they gaue vnto Iacob all the straunge Gods which were in their haÌ„ds c. where see a very notable example of prompt and ready obedience to the worde Blessed therefore he that had them and blessed they that so willingly hearken vnto hym Such Iacobs to bid and such people to obey would long and long continue these happie dayes of peace and freedome vnto vs with a gratious Gouernour and Soueraigne ouer vs in whose dayes wee may truly say mercie and trueth haue mette togeather righteousnesse and peace haue kissed each other But why are they so zealous and ready now hauing beene so dul hitherto Surely the daunger they sawe themselues in by that outrage committed was a great meanes of it And therefore well may wee marke howe profitable for vs sometimes are feares and dangers troubles and perplexities in this worlde Then are wee awaked and quickened that before were heauie and then wee both heare the worde and obey it with alacritie and readinesse Take then the crosse away and take our great good away as we plainly may see But the text sayth Iacob hid them vnder an Oke that was in Sichem when as wee read that Moses tooke the golden calfe that Aaron made and burnt it in the fire ground it to powder and strawed it vppon the waters and made the children of Israel drinke of it A zeale indeed against Idolatrie and superstition For aunswere whereunto it may bee sayde that good mâ—n haue their wantes and Iacob himselfe in this was not so prouident as hee might haue beene Yet with comfort wee see that euen this measure of vertue and pietie in Iacob was accepted of God the want pardoned and cast out of sight With comfort I say we see it beeing thereby iustly incouraged to doe good and to hate euill seeing there is mercie with God in sweete kindnessâ— to accept what is well and to turne his face from what is wanting Away therefore with all discouraging thoughts and verye sowre conceipts of no acceptance with God where any blemish or imperfection is For euen in this example if we had no mo it is prooued false 6 When Iacob thus had reformed his house he tooke his iorney from Sechem towards Bethel and the text saith The feare of God was vpon the cities that were round about them so that they did not follow after the sonnes of Iacob It is the Lord then that cooleth and quencheth the rage of men against his children yea it is the Lord that is able to mussell the mouthes of the Lions of this world wheÌ„ they bristle themselues beside his liking to commit any violence or furie vpon the godly Let him say nay and they cannot stirre let him saye I and they runne a pace The Diuels themselues cannot touche the Swine tyll they haue leaue of him and are porcorum setae numbred sayth the auncient father and his chosen children forgotten No no there is no power against the least of them except it be giuen from aboue Therefore care away comfortably sing we and say we Si deus nobiscum quis contra nos If the Lord be with vs who can be against vs. No doubt these inhabitants had burning harts against Iacob and his familie for the murder committed but both hartes and handes are bridled by him that bridleth the verye diuels and such a feare is stricken into them by the Lorde that Iacob goeth safely on his iourney and not one dare looke out of the doores after him to attempt any euill against him O sweete God O deere God direct vs aright to be thine truly and we see here our safetie Thou wilt defend thou wilt protect and mightier farre then our selues are thou wilt make to feare vs for our good Blessed blessed be thy name for euer and let our hearts till death be secure in thee Amen Amen 7 The next thing I note is the death of Rachell the wife of Iacob deere and deere and twentie tymes deere againe vnto his heart Who can expresse the woe of this daye and the bitternesse of this losse to the man of God Rachel is dead and is she dead O death voyde of mercy or respect of persons She dyeth vppon childe an increase of greefe she calleth the childe the Sonne of hir sorrowe a heauie worde But be comforted Iacob and leaue all to God who giueth and taketh at his pleasure And learne wee by thee whilst the world indureth to knowe worldly comforts whatsoeuer they be to be subiect to change Loue with vnfaynednesse what may be so loued but loue neuer too much for feare of a check So loue that wee thinke of losse if the Lorde so will yet so loue that we wish no losse if the Lorde so will Let his liking moderate our affections euer
may well teach vs that although brethren in nature and duetie should moste kindelye loue one an other yet not so farre as that they bolster vp one an other in sinne and euil For true brotherly loue admitteth an orderly complaint of euil yea and euen requireth it Not only they that do such things saith the Apostle but they that fauour them c. Noting it a most greeuous fault to winke at sin and wickednes and to beare with it Veritas odium parit fratrum quoque gratia rara est Truth gets hatred and euen brethren to loue togither if truth be told is a hard thing The second cause of the brethrens malice was their fathers loue to Ioseph aboue them al an vniust cause again For it is lawfull for a parent to loue one child more then an other as for a man to loue one man more then an other Our Sauiour Christ loued Iohn more thâ—n the rest yet might not the rest therefore haue hated him Neuertheles Ambrose his counsell is good in this matter to wit that parents should beware Ne quos natura coniunxit paterna gratia dixidat least whom nature hath ioyned they by their partiall loue doe seperate and disioyne There is a cause laid downe why Iacob loued him more then the rest because hee begot him in his age old men either not looking for any moe in such yeares or receiuing suche as they haue besides expectation both which are causes of intire loue towardes such as in olde age are borne to them so was Iacob towards Ioseph An effect also of this loue in Iacob is laid downe that he made his sonne a partie coloured coate A thing likewise lawfull that parents may attire one childe better then an other yet stil wisedome and discretion must moderate affection for feare of such hart burning amongst children as here we see 2 Yet this childe so beloued went to the field and kept cattel as his brethren did sometimes not finding his fathers affection vnto idlenes in him which is a thing that may greatly profite vs in these dayes wherein if in any thing we wil make a difference betwixt our children surely it is in labour and trauel and matter of fruitful industry for the time to come Some shall be put to all hardnes yea to all drudgery and others whome wee fauour more not suffred to do euen good things wherby hereafter they might bee bettered a great deale not to learne least they catch cold not to study least their wits be dulled not to do any thing least we want them to make wantons of So did not Iacob though he loued Ioseph but to the field he went as well as the rest and did what he could in that course Iacob ruled his loue to his childes profite and so should wee Iacob wanted his companie for his good and so should we Iacob hated idlenes in his children and so do not we 3 The third cause of the brethrens wrath were the dreams that Ioseph had The first of sheaues the second of the Sunne and Moone and Starres dooing reuerence to him Of dreames hereafter something shall be said Now concerning his first dreame here Iosephus saith they were sheaues without corne and therefore the dreame shewed that not onely he should come to honour but that honour should be by forreine meanes not by helpe of anie goods or possessions of his fathers Surely howsoeuer the sheaues did pretend that so it was and therefore comfortablie teacheth vs that God is able without parents helpe if it please him to preferre their children euen to the greatest places no cause to make parents carelesse but a verie iust cause to make them not ouer carefull And a sweete comfort to all that either haue no parents of abilitie to enrich them or if they haue yet vniustlie are throwen off and by sinister practises depriued of their portion which in nature and equitie is to bee giuen them of their parents God is in heauen as mightie as euer he was and as good as euer he was Let him be my father and mother and remember Ioseph c. 4 What say the brethren Shalt thou reigne ouer vs and rule vs or shalt thou haue altogether dominion ouer vs and they hated him so much the more And why so was hee not their brother Is it so tickle to haue a brother rule ouer his brethren yea surelie So cankred is the nature of many men that they can better endure to be subiect to a Turke then to their owne flesh and blood And as our Sauiour said No Prophet is esteemed in his owne Countrey so may it truely be said manie times A kinsmans gouernment ouer his kinsmen is enuied and spited But it is no vertue let them vse it that list They bewray more corruption then all the water in the riuer will wash off and of wise men they are estéemed accordingly Not much vnlike to these brethren of Ioseph be they that had rather anie man should haue a penie-woorth in what they part withall then their friend yea a friend may not haue it for anie thing when a méere stranger shall haue it almost for nothing The nature is nought if there be not verie iust cause of such refusall and as dogged as here were Iacobs sonnes 5 How readily they interpreted his dreames yea and how rightly yet they abhorred to yéeld to them So do many with the word of God they perceiue what he meaneth God I say in his word and what he requireth yet no yéelding no submission no contentment but grudge and grieue as much to be subiect thereunto to submit their necks to the sceptre thereof as Iosephs brethren did here to there brother albeit they gessed and that truely what was intended A feareful stubbornnes and a stifnesse starting aside with assured danger if it be not reformed Not to sée the Lords will is a plague but to sée it and to refuse to obey it is death and damnation iust for euermore without repentance 6 As the fathers fauour here towards his sonne Ioseph was the cause why the rest hated him so is the gracious fauor that God almightie sheweth to his children often the cause of hatred in others towards them If God be extraordinarie to Moses euen Aaron his brother and Miriam his sister will be offended if Dauid be loued Saul will enuie him and séeke his destruction So in mo so in too manie if men were not wicked The lord may not do with his owne as he wil but our eie is streight euill if he be good This is not well in them But to vs let it be no discomfort for their enuie malice and hatred shall hurt vs as these mens did Ioseph that is God shall turne all to his owne glorie and our further way vnto such good as in his good pleasure is determined for vs. Beleeue this example of Ioseph exalted notwithstanding all their spite The second part HAuing heard
before the hatred growen in the brethren against Ioseph in this second part of y e chapter we may sée their execution and practise of the same against him when they had oportunitie The oportunitie was this Their father sendeth Ioseph into y e fields to them where they kept their cattel to sée how they did Whom when they saw in this sort come into their hands streight they conspired against him Now that the father would send him and that Ioseph would go hauing had such notice of their disliking of his dreames it plainlie sheweth the simplicitie of the godlie and such as haue honest minds that they are farre and often but too farre from suspecting and forecasting such perils as in déed are towards them and such euill nature in others as in time sheweth it selfe and bursteth out It is an old saying euen here we sée it true Vt quisque est vir bonus c. A man that meaneth truly and honestly himselfe thinketh all others to meane so likewise But it was so Though olde Iacob meane no hurt neither yet Ioseph the other brethren doe and conspire his death when in loue sent in loue he commeth to sée howe they did Though simple then it is good to be yet ouer simple beware to be Inter spinas calceatu Amongest thornes haue on thy shooes sayeth an other prouerbe and it is worthie practise 2 Out goeth Ioseph and thinketh no harme then as I said and he séeketh his brethren from place to place but he findeth blouddie enimies rather then brethren at the last So fareth it dayly with manie a man Wee séeke life but wee finde death at the Phisitians hands Wee séeke iustice we finde oppression wee séeke truth wee finde falsehoode and in a worde as Ioseph here wee séeke for brethren but finde farre otherwise in the end So dooth secret sinne couer it selfe euen in the Church militant to this day But who so reputed a brother becommeth a foe let him thinke what credite Iosephs brethren had with God or man for such hypocrisie and who so is halted withall and deceyued as Ioseph was meaning no woorse then Ioseph did let him turne his face from man and clap holde of God saying with the Prophet It is good for me to holde mee fast by God to put my trust in him and what protection and safe garde poore Ioseph found when hee was here alone in the middest of his no brethren but bloudie foes that comfortablie hope for at the same Gods hand who is one to day then and for euer to all that truelie cleaue to him 3 But why saith Moses so brodelie that they conspired to slay him This was much to bee laid in writing against such men No not a iote For it being so in déed the holie spirite of God hath taught vs notablie by it what difference is betwixt man and God Man in his writings flattereth and smootheth and dissembleth faults yea often for vice putteth in vertue and where in deede a dispraise was due yet there extolleth to the skie But Gods holie spirite in his writings dooth not so He speaketh plainly and euer truely of all degrées whatsoeuer Againe it sheweth that Moses was not directed by flesh and bloud for if he had he would haue couered the blemishes especiallie these great blemishes of his ancestours Thirdlie it is a rule to direct them to doe it and it is a warrant to them if they doe it that write stories and commit to writing facts of present or former times Trueth was euer without shame what blame soeuer it getteth vnworthilie But filthie flatterie maketh them liue with shame that vse it during life and shamefullie spoken off euen after death 4 Behold say they this dreamer or maister of dreames commeth A scoffe and a lewde scoffe the dreames of Ioseph being from God to a speciall reuelation of his great mercie in time intended to that house But we may well sée in it the fashions of the wicked and the lot of the godlie in this world often How differ these speaches Behold the dreamer and Beholde the holy man the holy woman the hote gospeller c Surelie both are scoffes alike from a prophane heart which God will visite with a whipping rodde in his good time Thus scoffed the Captaines and their fifties when they called the Prophet in mockerie Man of God but with fire from Heauen the Lorde consumed such mockers· If the like fire from Heauen consume not our mockers let them yet bee sure that fire in hell shall neuer faile them 5 Come therefore say they and let vs slay him and cast him into some pit c. See what it is to harbor in our bosoms a dislike of a man and a hatred in time it leadeth vs euen to blouddie murther of the partie so disliked or at the least to a willingnes to do it if we be by meanes kept from the act For if a brother breath death agaynst his brother because he hateth him surelie men in further degrées from vs will neuer stand in our handes Then stoppe betimes if we feare God and abandon hatred out of our hearts Let it neuer lie boyling within vs and gather strength Such Patriarchs ouercome by hatred against their brother may teach vs whilest we liue what hatred is 6 Then shall we see what will become of his dreames As if they should say so shall wee proue his dreames false O blinded men the determined counsaile of God they will ouerthrow and by their power and practise they will preuent what hee will haue come to passe So thought the blinde Pharisies Priests and Elders that if they could compasse once the death of our Sauiour all should be well they should still deceyue the worlde the Scriptures should bee falle and whatsoeuer by Christ was effected shoulde bee preuented But was it so or rather did not all their malice woorke to the effecting of Gods purpose Herode by pollicie or crueltie open will kill the babe Iesus and then all shall be well yea euen to this day fooles will contende agaynst God and prooue him vntrue But away betimes with such dreadfull impietie God will bée true and his purposes shall be perfourmed when all earthlie creatures shall be confounded that stande agaynst him Iosephs dreames shall come to passe in despite of all scorners or vnnaturall practisers to the contrarie So let vs thinke so let vs know so let vs liue till life take her leaue and all bee effected Our fayth our cause our profession and religion shall stande being the Lordes though thousandes of our bodyes bee destroyed by raging crueltie and all is not sure on our aduersaries side as they suppose when once they haue preuailed against some of vs. Blessed be God 7 But when Ruben heard that hee deliuered him out of their handes c. What Ruben was this Surelie euen hee that laie with Bilhah his fathers Concubine as wée
his hart by this tender weping forth he came to dine with them But they prepared for him by himselfe for them by themselues saith the text which being done to shew his dignity it teacheth vs our liberty in this respect What God vouchsafeth may be vsed without pride or blame or any offence And as great a fault to is an abiect minde to goe too lowe as an arrogant haughty to goe to high Dauid exalted maintained his state though a poore mans child Daniel preferred knoweth his liberty and doth the like Esther againe with many moe So God be honoured as the giuer and measure obserued in his feare haue honor and vse honor haue state and vse state according to the place you liue in lawfully behould Ioseph here and all the rest 9 The Egyptians might not eate bread with the Ebrewes for that was an abomination vnto y e Egyptians by what lawes Surely by the law of counpted Hypocrites imagining themselues to be better than other that in deede are farre and far better than themselues Such law ruleth stil wherin law it ought not to their shame be it spoken that are so lawles who now is defiled with church meetings with prayers and sacraments celebrated duly but he or she that in deede is more vile if all were knowē than any or many that are yet despised as vnworthy ones To eate or drinke with vs poore Ebrewes not at Iosephs table but at the Lords table were an abomination to these Egyptiās of whom I speak whē liuing without a vocation by other mens labors at other mens tables when hard and extreme dealing in buying and selling when keeping commodities for a greater price as barley or mault or the like till they be cast away when censuring Magistrates and ministers with Corah his countenance yea shal I say all when filthines and sinne sundry waies is swallowed accounted not so great an offence as to come to church But let these Egyptians know the Lord ruleth who hath chosen these dispised Ebrewes to be his people when they theirs shall perish in the red sell of euerlasting fire Abhore we than hartely such damnable hypocrisy Say wee to no man in this prowd spirite stand apart I am holier than thou touch not handle not c. but modestly thinke we euery man better than our selues of all sinners with the Apostle Paule let vs thinke our selues the greatest So shall God exalt who humble themselues vnfaynedly and proud Pharisies shall be cast downe But why did not Ioseph reforme this fashion so foule in the Egyptians so greatly in disgrace not onely of others but of these his owne brethren and frendes Surely because he could not And see here his wisedome what hee could not reforme he indureth without contention being nothing preiudiciall to the piety of him or his brethren though to their worldy disgrace Such wisedome such Spirite such patience and discretion O how shoulde it schoole vs and teache vs to abhorre the contrary Wee seeke not peace nether insew after it when wilfully we wrangle about euery tryfle and place life and death in euery ceremonie Fathers of the Church haue done farre otherwise if wee remember them and euen the Apostle himselfe denyeth such custome in a Church of God But I haue elsewhere touched this more at large 10 Then they tooke measses from before Ioseph and sent vnto them See not onely kindnes in Ioseph to his brethren but a figure and type of Christ Iesus to his brethren who bountifully and mercifully set measses before them being vnknowen vnto them of life and saluation How then may he euer forget them that knowe him and loue him feare him and serue him with a perfect hart and a willing Neuer neuer shall hee faile them but as here is sayd of Beniamin fiue times greater shal he make their measses than any others That is where any mercy is vouchsafed vnto those that know him not many shall they haue that duly serue him as their God But was Beniamins measse thus increased more than the rest O how hardly then may loue bee smothered altogether It cannot it cannot doe what you can but one way or other it will peepe out much like a candle that inclosed fast in some house or prison shineth through the chinkes of the dore or walles and will not bee hid Loue will creepe where it cannot goe sayth the old Prouerbe and amongst others it may haue euen this sence that wholly and fully it will not be hidden but if it may not appeare in his full strength for some purposes yet glymmering it will be through one chinke or another that it may be spyed How then may we thinke of Christian loue and charity when naturall loue is of this kinde· Verily what nature may worke in a naturall man Gods holy Spirite much more affecteth in the spirituall man Than no fruites of loue no loue and small Fruites small loue Examin wee our selues by this rule our charity to our christian bretheren were it any thing in vs by one way or other it wil appeare as here did Iosephs Yet his brethren obserued it not as litle thinking he was Ioseph and if our loue tokens be not euer seene of those that thinke not of vs as wee are it is but like this it may not grieue vs. Ioseph will bee knowen ere it be long and then all these tokens will be remembred So we agayne But I goe no further let this suffice Chap. 44. Two thinges especiall hath this chapter and they are these Iosephs tryall of his brethren Iudah his oration for Beniamin TOuching the first wee are to vnderstand that Ioseph was desirous to make tryal of his bretherens affection towardes Beniamin thinking peraduenture they enuied him as they had done himselfe before where wee may see learn how euen good men are hardly induced to thinke wel of those whose behauiour before they haue knowen to be bad Therfore stand wee stedfast in a good course least happily our fall make all our whole life after halfe suspected Credit honor and honesty is soone lost but soone gayned againe when once it is lost The meanes that Ioseph vsed was a commaundement to his steward to put his owne cup in Beniamins sack c. which may not be a warrant to vs to vse any vnlawfull practises seeing God hath commaunded vs to walke in simplicity of like in Ioseph this was some particular motion for which he might haue warrant It seemeth by the text the cup was but siluer and then how that might be his honour being so great may be a question Whereunto we may answere that peraduenture that age was more temperat in plate and pompe than this of ours againe though it were but siluer yet might the ingrauing and workmanship be very costly What also if Ioseph but newly exalted wisely and discretly moderated his course least spite and enuie a weede in
Courte growing very much might worke him woe being but a stranger Increase one may with credit wel but to strike saile with worthy mindes can neuer want scorne and scoffing taunt 2 That Ioseph taketh vpon him to be a Diuiner it sheweth the litle spots that are in the fairest faces and may not be followed but let vs rather stande now and see the poore mens plea when Iosephs Steward ouertooke them and layd the cup to their charge Alas say they why doth my Lord say so God forbid that thy seruants should do so c. But how doe they prooue themselues honest and true First ab aequitate God forbid we should be such as if they had said it were not right it were not good and thy seruantes though poore men haue a care of right and what may become them Secondly a repugnantibus of thinges contrarie in some sort one to another Behold say they wee brought our money againe how then should wee steale c. These thinges being crosse and contrary one to another in some sort Lastly ab incommodo by the detriment they are content to indure With whom soeuer of thy seruants it is found let him die the death and wee also will be my Lords seruantes So stifly stood they vpon their truth and so bould is truth before all men euer But yet see a defect though bould they might be being true men yet wise and not rash must innocency make men They rashly said with whom it is found let him die but they should haue added being stollen by the partie and of knowledge taken For want of which warines wee see their danger had not thinges beene as they were Therefore thus much let vs learne and not stand vpon it that in the middest of our best integritie vpright course yet we vse no vnaduised Speeches neither giue any needlesse aduantage but warely speaking avow our truth and so abide the triall 3 This offer of theirs was thus far taken of the Steward that he with whom the cup should be found should become seruant and the rest should be blamelesse then fell they to searching beginning at the eldest and behold in Beniamins sacke the yongest of all is the cup found Then they were abashed they rent their clothes they laded their asses and backe againe gat they to the Cittie to Ioseph for mercy Who seeth not here as it were a paterne of this brittle worlds comfort Yesterday these menne were bidden to dinner feasted and much made of at the Gouernours table yea the same day in the morning with comfort and gladnesse they ladeâ— away and all was well but behold now an other hue al is changed and changed greatly their clothes rent ther hartes heauy and nothing but danger and death before their faces Such is this world and the fickle fading comforts of it To day wee laugh to morrow we weepe to day wee florish to morrow we fall nay euen in the turning of a hand our estate is turned as these mens was Post imbres fructus post maxima gaudia luctus Rayne bringes floods and ioy bringes woe sorrow follows comfort too oft wee see it so Being come to the presence of Ioseph agayne they fell before him with heauie hartes wee may well thinke and the rather may wee thinke it because there is no mention of any wordes vsed by and by by them but onely that they fell before him vppon the ground Surely their feare and sorrow within bereaued them of speech for a while and so doth it vse Remember Anna whose hart oppressed as it were with anguish and griefe tooke speech from toung and spake by signes Remember the Shunamite agayne falling at the Prophets feete not able to speake Such was the case of these men by humble gesture and falling downe they sue for mercy not able to speake yet at last they spake God knowes with passions with teares and lamentation with sobbinges and sighinges to see their case as Luther noteth They say they can say nothing the thing is found with them and what should they say His seruantes they must bee and abide his pleasure But Ioseph would not so hauing his affection but vpon Beniamin onely The rest he would dispise and retaine Beniamin Then Iudah drew neere and tolde him the whole story that here you see how hardly their Father parted with Beniamin what promise was made to returne him safe and how lamentable would be their olde fathers case if they should faile Therefore whosoeuer taryeth he must goe ere his Father die For his life depended vppon the Childe where I marke agayne the reuerence of age in those blinde dayes if their light be compared with ours Before there was mention of his gray head and now here is mention agayne of the same to moue pitie and regard in Ioseph towards him Let it euer be honorable then as it ought olde age and let hoary head worke all regard in the best minde still and euer But then agayne let old men bee also admonished to remember well the old verses concerning this Sape nigrum cor est caput album sed quibus album Et caput cor est sint in honore senes Often is the Hart blacke and the Head white but whosâ— haue both white Hartes and white heads those olde men are honorable indeede and to be regarded The vehement affection of old Iacob to his sonne Beniamin hath often beene noteâ— and yet here agayne is layd downe in large maner Iudah refuseth to see his face any more rather than to goe without the Child yea to redeeme the Childe that hee might returne to his father he offreth himselfe a seruant for euer in a strange countrey which neuer would he haue done but that he knew his fathers life depended vppon the Childe Vnspeakable therefore is a Parents affection sometimes where it is setled Doe wee thinke Iosephs hart was not turned vp and downe in his bodie whilest he heard and saw these things Yes yes the next chapter will shew he could hold no longer Such sorrow such weeping such sighing and sobbing in all his Brethren such feare in their hartes to loose Beniamin such mentioning of his fathers loue to y e childe of his mother that was now dead and the rather because he the other brother by that woman was accounted dead These things I say were darts and daggers to pearce Iosephs Hart and hee could no longer hold but confesse his name Chap. 45. The heads of this Chapter are these three Iosephs manifestation of himselfe to his brethren Pharaos princely Clemencie when he heard of it Iacobs dancing hart when they came home and told him Ioseph liued NOw are wee come to that which wee longe haue looked for Ioseph to bee knowen vnto his brethren Wherein first it is sayd Ioseph could not refrayne himselfe before all that stood by him but cryed haue forth euery man from mee not that
hee was ashamed of his Kindred but that hee would couer his Brethrens fault then wept hee and cryed so aboundantly that the Egyptians heard and the house of Pharao also heard Brideled then may be affection awhile but when the banke breaketh the streame is strong and who can then stop the course agayne a while Yet see a care of his Brethrens name euen in the midst of his pang and till all were gone hee would not touch them Such wisedome such gouernment and such discretion is most gracious wheresoeuer it is and would God wee migâ—t euer bee beautified with it Let loue be seene and let sorrowe shew but remember euer time and place Then cryed Ioseph I am Ioseph I am Ioseph doth my Father liue as if he should haue sayd feare no longer my deare brethren nether bee dismayed it is Ioseph your brother that hath thus dalied with you Ioseph your Brother your owne flesh and bloud and no other I am Ioseph I tell you euen Ioseph your Brother and cast feare away Doth my Father liue But his Brethren amased could not answere a word they were starke dumbe O mighty God what a change is here such endes to sorrowes can God giue when it pleaseth him and let all flesh giue glory to him Againe see a type of the Lord our God which may be comfortable Hee checketh vs and snubbeth vs he bindeth and imprisoneth vs that is he imposeth vpon vs sundry afflictions as Ioseph did vpon these his brethren and when hee hath tryed vs to his good pleasure wee thinking of this man and that man of this malice and that malice agaynst vs fearing and dismayde almost altogether in the ende hee can hold no longer but that bottomlesse mercie of his breaketh out and with bowels of loue hee cryeth vnto vs it is I it is I I am Ioseph your brother that is Christ your Sauiour your God and your Lord that haue not spared mine owne life but haue geuen it for you bee not afraid be not afraid but plucke vp your hartes and reioyce your sorrow is ended and your tryall finished I will be a brother to you and no worse for euer It is I it is I so sweete is the end in time of the troubles and tryals of Gods children Euen as vpon the Sea when he walked and his Disciples feared he cryed it is I be not afrayd be of good comfort Come nere vnto me saith Ioseph come neere vnto me sayth Christ Yea come vnto mee all yee that trauell and are heauie laden I will refresh you So againe in his day of iudgement Come yee blessed of my Father come come I am Ioseph your brother c. which kindnesse in him both heauen and earth shall heare then as Pharao his house heard now of Ioseph So fitteth this figure to our Sauiour 2 Now therefore be not sad nether greeued with your selues that yee sould mee for God sent mee before you for your preseruation c. This comfortable speaking of Ioseph to his brethren must teach vs by all meanes to comfort them which are truly humbled and wounded for their sinnes And the ascribing of his comming into Egypt to God teacheth vs to distinguish betwixt Gods finger and mans malice in the selfe same action for they differ greatly the one being sinfull to an euill end the other being gracious and mercifull euer for good In Iobs affliction God had his finger and Satan his with but what Satan maliciously God most mercifully directed to his glory and to Iobs good So the crucifying of our Sauiour and the afflictions of his children euermore Therfore it followeth not that if we say such things be of God by by it should be coÌ„cluded that he is author of euill You see the difference remeÌ„ber S. Austen God would neuer suffer euill to be done except he were able out of euill to draw good The land of Egypt yelded this comfort that the posterity of Iacob according to Gods purpose might be preserued in the same Therefore y e Godly are not burdensome to a countrey but a countrey is blessed y t it may relieue them and the inhabitantes inioy for them such mercy as peraduenture without them they should neuer haue So happily euen this land wherein we liue for the poore exiles of Gods flocke and we may do well to thinke of it to stay all grudging 3 That Ioseph calleth this deliuerance a great deliuerance being but from famine and bodily death it may fitly moue vs to thinke of our deliuerance from hell death and deuill by Iesus Christ in the bottomlesse loue of our most gracious Father and from ignorance superstition and popery from fire and fagot with most bloudy cruelty by a dread and deare a mild and mercifull Soueraigne of God for this purpose giuen vnto vs and placed ouer vs. O what deliuerances be these and how should we feele them within and publish them without day and night to the praise of God the fountaine of all and the honor of his annointed and appointed meanes for euer The Grecians deliuered but from bodily seruitude called their deliuerer a Sauiour to them and range it out Sauiour Sauiour that the Fowles in the Ayre fell dead downe with the crye Much more much more than ten thousand times may wee call the Lordes Annointed a Sauiour vnto vs. God giue feeling which I feare wee want 4 Then biddeth hee his Brethren goe tell his Father what honor GOD had giuen him in the land of Egypt making GOD the Fountayne of his preferment like a thankefull man and not worldly meanes like the gracelesse hartes of these times Promotion commeth neither from East nor West from North nor South but GOD raiseth vp and setteth with Princes euen with the Princes of his people That Ioseph would haue hs father neere him it noteth the comforte that is comforte indeede if GOD vouchsafe it frendes to bee neere one to another And that he promiseth to nourish both him and his may not be forgotten but for euer teach vs that if the Lord vouchsafe vs any thinge in this Worlde our Parentes portion shoulde bee there in with offer of vs before demaunde of theirs and all comfortable countenance vnto the ende Yea see if Ioseph bee not euen earnest and greedie to haue this comfort deriued to his Father from him and verily there is no more pleasure or sweete comfort to a good vertuous Childe than to doe good vnto his Parents according to the power that God hath giuen Fye of all filthy natures then too visible daily before our Faces in this accursed and daungerous time that being both riche and welthy warme and well furnished with all comfortes suffer not onely other frendes in kindred neere them to say nothing of the naked members of Christ but euen their Parents that bred and bare them to suffer both hunger and colde need and misery to their vtter shame
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
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.
Scoffers mockers 2. King 1.11 Vers 20. Hatred brings forth murther Striuers against gods appointment Verse 21. Neuer giue sentence vpoÌ„ any for one fault What we are grudged to haue we are soonest robbed of See chap. 42 ver 21. the anguish of his soule The sinfull securitie of a dead conscience Prou. 28. The intire affection of parents towards their children God plagueth vngodly mariages Verse 6. Consent of parents Verse 7. The end of the wicked to be slaine Verse 8. An enuious mind hated of the Lord. Verse 11. We blame readily the vnworthie of blame Seeke sin in our selues 2. Sam. 24. Verse 14. A kinde of mourning apparell Womens vayles The poison of discontent Verse 14. Verse 16. Sinners blinded in gods iustice Verse 20. Cole-cariers betwixt offenders Such neighbors as this be good to scoure an hoâ—e ouen withall True friendship is vsque ad aras and no further Verse 23. Vers 24. A comfort to women with childe in their trauaile Verse 1. Verse 2. Ver. 3.4 Verse 5. Vers 6. Partiall affection to our owne CountrimeÌ„ Beautiâ— a snare our eies windowes to sinne Verse 7. Gen. 6.2 2 Pet. 2. Iob 31. Verse 7. An honest nature the more trusted y e more faithful Verse 8. The second argument The third argument Gen. 20.9 Heb. 13.2 The fourth argument Verse 10. Satan tempteth againe and againe to the same thing Companie to be auoyded Prou. 13. Syrac 13. Psal 18. Pro. 7 from the 6. ver to the end Ver. 11.12 Impudency Fulgent epist 4. ad Prob. pag. 532. de orat compunct Solitarines to be auoyded Verse 13. to the end Where incontinencie is many vices are Credulitie a great fault Cicero A comfort to seruants Verse 20. Verse 21. to the end Euen the prison is directed by God Note these A courtiers life Verse 2. Great mens anger Pro. 19.12 Chap. 16.14 Of dreames Verse 7. A good nature soone spieth others griefe comforteth them No certaine rules of expounding dreames Somnia ne cures nam mens humana quod opâ—aâ— c. Read Syrach 24 Ecclisiast 5. Iere. 23. ver 27. 27 ver 9. Cic. de diuinas confuteth c. Sharpe truths must be told Birth daies Vnthankefulnesse The company of the godly profitable to the wicked Preachers to repeate the same thing good Verse 8. Verse 9. Worldlie wise vnderstand not God Delayes in court old Verse 14. The wicked seeke to the godly in their need Outward reuerence before God Verse 16. Glorie to be giuen to God 1. Cor. 4 7. Iam. 1.17 Act. 12. Verse 28. Verse 35. Storing lawfull Verse 38. Gifts fit for places to be regarded Gifts too much regarded Panormitan lib. 1. de gestis Alphonsi Verse 41.42.43 After a fowl day coÌ„meth a faire Sweet comfort in deed in all afflictions O note and feele The godly may accept honours in this world by places titles c. Dan 2.48 2. Kings 18 7. Num. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 9.6 Act. 16.30 Act 14. Ezra 8. Num. 3. Sermon at P. Crosse A similitude The godly afflicted as the wicked yet to other end Vers 6. A question Gods purposes come to passe when we thinke not Chap. 37.5 Act. 4. 1. Tim. 4.1 Mockers Vers 7. Vers 8. A type of Christ Loue to our countrey Popish loue Our owne priuat waÌ„ts to be couered Vers 13. Truth present and yet not seene Vers 14. Vers 16. Vers 21. The force of affliction and trouble Vers 22. Fellowes in sin fall out Children wil be men therefore abuse them not The petition of a minde in anguish should moue much A guilty conscience Vers 24. Pitie Vers 25. Benefites done would be secret oftentimes Vainglory Bernard Similitudes Vers 27.28 The commoditie of our countrey here aboue others Gen. 28. A gauled conscience Counsel in perplexity No fortune or lucke Vers 36. The hart of Parenâ— to their children Vers 37. To be coâ—â—fortable 〈◊〉 stout in 〈◊〉 frends 〈◊〉 Vers 38. Perplexitie blind a while 2 Sam. 9. Loue to the liuing sheweth loue to the dead Vers 1. Tryals of faith Vers 7. Inferences vpon our speeches more than we thought of Vers 8. Vers 9. Vers 10. Vers 11. The godly haue euer a yeelding time to euery good thing Obstinacies not constancie Ezech. 18. Truth in all dealings Suspicion Gen. 20. 1. Sam. 1. Ambrose offic Chrisost in Math. Vers 26. A Glasse for childreÌ„ Gods mercy maketh a mans hart to melt A state may be maintained lawfully Vers 32. Hypocrites be bolder euer in their owne eies than others Isay 65. 1 Tim. 1.15 Vers 34 â—oue canâ—â—ot be hid A type of Christ Creditonce cracked is hardly recouered A moderatioÌ„ in pomp and port of plate c. Vers 7. The best men haue imperfections A detestatione peccati Be bould but wary in iustifying your selfe A paterne of the fading comforts of this world Vers 14. 1 Kings 4.27 White heads shuld haue white harts Ioseph not able to hold any longer Vers 1. Affection restrained if it breake out is violeÌ„t Isay 40.2 Mat. 14.27 Iohn 14. I will manifest myselfe vnto him Vers 5. Comfortable to the greeued Vers 7. Great deliuerances Plutarch in the life of Flam. Vers 9. Freindes to be neere a comfort Psal 75. Vers 10. Vers 11. Parents to be norished if the child be a Ioseph The godly be full of kindnes grace Vers 16. Gods power ouer mens harts Prou. 21. Tarda solet magniâ— rebus inâ—sie sides Life more to be ioyed in theÌ„ honor Frendes should meet together Vers 1. Gods childreÌ„ are ready to heare when their father speaketh Thinke of this Absence froÌ„ church Vers 3. The sweet care of God for his children The true stay of a man euer To close the eies of our dead frieÌ„ds Tobit vlt. Verse 5. Verse 27. Exod. 12.37 Verse 29. 2. King 2.19 Verse 30. Iosephs huÌ„ble mind not ashamed of his kinreds meane estate Verse 34. Proud hypocrits despise as vnholy who in Gods acceptance are holyer then them selues Verse 1. Iosephs modestie wisdome Court flatterers Verse 3. Verse 6. Most constant comforte to a true seruant Peeuish denying to salute our brethren Verse 9· Iacobs life how our comfort Heb. 13. Buildâ—ngs purchasings Verse 12. Verse 13. c. This famin sheweth our blessing Mercifull dealing in Ioseph when he had the vantage and could haue nipped A blessing vppon him for it Verse 25. note Maintaynance of ministers 1. Kinges 18. Verse 19. Iud. 17. Math. 10. 1. Tim. 5.17 1. Cor. 9. from the 5 verse to the 15. Galat. 6. Nehem. 13.14 Verse 10 Church robbers Galat. 6. Verse 28. Math. 8. Iohn 16. Esay 54.8 Iob last Verse 1. The godlie are sicke The vse of sicknes Visiting the sicke Verse 2. The ioye of frendes Verse 11. A most full feeling of Gods mercies to be wished Verse 12. Reuerence to parents be we neuer so high Verse 13. The best prayse of Ancestors God not tied to naturall artes A good man deceyued Verse 19. Good men diuersly minded in a matter of ceremonie We oppose our selues euen to God Num. 1.33.35 Esay 4.1 How ancient to make a testament Sweet speeches of diuers at their deaths 2 Pet. 1. v. 13.14 The end of this prophecye Num. 34. Vers 2. Psal 45.10 Psal 49.1 Prou. 4.1 Vers 3. 4 Mercy receiued maketh sinne more grieuous Esay 1.2 2 Sam. 12 7. 8. Gen. 49.26 Note Vers 5. 6 7 The vse of Gods ' punishments to the godly Esay 53 An arg of the scripture to be giuen by inspiration Vers 8. 9 10 11 12 Vers 13. Zabulon Vers 14.15 Issachar Thinke of this Vers 16. 17 Craft and secret cunning Vers 18. A stedfast faith seeth a good end of all affliction Vers 19. Iohn 16.33 Ro. 8.36.37 Psal 20. Vers 21. Pro. 15.1 Verse 5. Iudic. 8 1. Sam. 25.32 Act. 19. Note Verse 22.23.24.25.26 Ioseph Beniamin Crosses be blessings Verse 29. 30. 31. 32. 33. Iacob â—yeth a quiet death Notes Popish conceites of places to â—ury in Verse 1. Loue to the dead Embalming Phil. 3.21 Philip. 3.21 Verse 3. Dayes of mourning Verse 6. Obiection Mat. 8.21 Verse 12. Verse 15. Verse 17. Verse 17 18 19.2â— Verse 21. Loue we must not in lips or in tongue only but in deed and in truth Ioh 3.18 Verse 22 Good Magistrates in mercy continued long
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
them which way hee wyll Secondly see how iust it is that they two which had ioyned in lyking one of an others counsell and deede further then God alowed should now as farre iarre and that for euer Surely such ende will vngodly friendship haue And euen dayly wee see that of all others they become most hated who haue been accompted of â—efore but in bad counsells conspireâ—s against God so able is God to set at variance amongst themselues and to continue their iarre to his good pleasure 3 Hee could haue destroyed the Serpent quite from off the earth but hee would not and happely because by his remayning there might bee continued in vs a liuely remembrance of our most lothsome fall and sinne so often as wee light of any of them The fourth part of the Chapter Verse 15. HE shall breake thy head and thou shalt bruse his heele Hee that is Christ not shee that is Mary This was a promise of a restitution vnto them and to their seede after them so many as beleeued in Christ and by Christ who should be borne of the woman to recouer their fall Yea to breake the Serpents head that is the olde Serpents head the Deuils power strength and might against man by sinne to quash it and quell it that it should not hurt to eternal death so many I say as beleue Nibble Satan shall at our heeles but not bite vs to death if wee holde here yea al his power against a chosen one shalbe but a nibbling a very nibbling rather to shew his malice then to hurt the heart that thus is settled and what a comfort is this He had a power by sinne to quell vs and vtterly to destroy vs but now by Christ it is become but a poore nibbling God make vs thankefull 2 This being sayd the Lord goeth on with his punishment agayne and now dealeth to the woman also as she had iustly deserued She was next to the Serpent in offending and shee is next to him punished of the Lord. This dolor and sorrow this anguish and payne that is heere inflicted and inseperably ioyned to the womans trauell should make both her husband and children loue her not adding by vnkindnesse griefe vnto griefe Despise not thy Mother sayde oâ—ld Tobias to his Sonne when I am dead but Honor her all the dayes of thy lyfe and doo that whiche shall please her and anger her not Remember how many daungers shee sustayned when thou wast in her wombe and how canst thou recompence her for that she hath done 3 The subiection of the woman to the man and his rule ouer her was a iust check of that bould taking vpon her both to talke so much with the Serpent and also to doo as hee had her without any priuitie and knowledge of her husband And it is as much as if God should haue sayde to her Because thou toâ—kest so much vpon thee without aduise of thy husband heereafter thy desire shall be subiect vnto him and he shall rule ouer thee Yet this authoritie of the man may not imbolden him any way to wrong his wife but teacheth him rather what manner of mâ— he ought to bee namely such an one as for grauitie wisedome aduise and all good gouernment is able to direct her in all things to a good course And her subiection should admonish her of her weakenesse and neede of direction and so abate all pride and conceipt of her selfe and worke true honor in her heart towards him whome God hath made stronger then her selfe and giuen gifts to direct her by This I say this authoritie in the man and subiection in the woman should effect But alas many men are rather to be ruled then to rule and many women fitter to rule then to be ruled of such vnruly husbands On the other side many men for abilitie most fit and able to rule yet for pride in the heart where subiection should be shall haue no leaue to rule So fit we sometimes to the order appoynted of almightie God Amendment is good on both sides for feare of his rod whose order we breake 4 In the third place Adam hath his punishment appoynted but with mencion of his fault before to weet Because thou didst obey the voyce of thy wife and eat Thereby geuing a note to Magistrates and Rulers that inflict punishments to doo the lyke namely to be able euer to lay downe a iust cause of theyr sentence If Herod should haue done thus when he killed Iohn he would haue seene his owne cruell iniustice and many in these dayes would be to seeke of true causes if they would keepe this order 5 Adam was drawen to it by his wife and she by the Serpent yet neither of them excused by that well and well agayne admonishing vs that no yeelding to a friend in an euill matter shall euer be defended by such excuse The case you see heere is in the Church this day Satan stirreth vp his false charmers in holes and corners against the Lorde and his anoynted They are as this Serpent Many in simplicitie are abused by them thinking all shall be well they shall knowe good and euill c. these be as Eue. And many yeeld vnto these for fauour and frendship kinred and liking c. and theis are as Adam But as Adam was excused because his friend perswaded him so shall they bee and no otherwise and would God wee might thinke of it at large and with a full meditation 6 The cursse of the earth is a perpetuall Preacher vnto vs how we offended that we might be humble and the benefits that we receiue neuerthelesse by labour from it declare Gods mercy that we might be thankefull The labour that is inioyned teacheth how hatefull to God all idlenesse is and the course beeing so that with the sweate of mine owne brow I should eate my bread a vocation is inferred for euery man to walke in and liuing at other mens tables and other mens trenchers eating the sweat of theyr browes and not mine owne is condemned 7 God made Adam and his Wife coates of Skinnes The beginning of apparrell is heere to bee noted that it was when wee had sinned and so is vnto vs at this daye no otherwise then if an offender should weare an halter all his life in remembrance of his faull What should more coole this vayne delight of apparell in vs then this should the theefe that had purchased an haulter by his faull yet had life granted him with a law to weare that halter during life wax proud of his halter and dye it red or greene or in some braue colour that he might ruffle it out with his haulter Surelye so it is with apparell it is our halter and badge of our desert to dye and wee should not bee so proude with an halter as wee are Whether it be silke or veluet