were borne or when they died seeing both their comming into the world and their departure out of it do perish for they come to nothing and both come in and go out as it were in an evill time But we have something to say of his parentage and life For his Parentage we learne Gen. 22.26 and 24.29 that he was the sonne of one Bethuel who was the sonne of Nachor the brother of Abraham who did not leave his Countrey and Fathers house with Abraham when he travelled at Gods Commandement into the land of Canaan but abode still in Padan Aram the land of his Nativity and there continued to follow strange gods and commit Idolatry of which all the world and by name the countrey was then full So hee was the Idolatrous son of an Idolatrous Father and Grandfather which did as most men doe take up the religion of his forefathers without more adoe not looking whether hee served God aright but counted it sufficient to serve God as his Progenitors had done before not at all considering whether it were the true God or the false whom they served or whether it were true or false worship which they performed Now in his life wee must consider his deeds good and bad and the things that befell him good and bad First then for his good deeds for even a bad man may have some civill vertues found in his life out of a common worke of Gods Spirit who will not suffer men to be so farre over-runne with vices but that for the preservation of humane societies they shall have some shadows of vertues seene in them These good deeds of his looke partly to men and partly to God His good deeds to men-ward are first to Abrahams servant Secondly to Rebekkah his sister Thirdly to Iacob his kinsman Fourthly to his Daughters and Grandchildren First let us consider his carriage to Abrahams servant Eliezer of Damascus who was sent by his master Abraham to fetch a wife for his son Isaac out of Padan Aram because he would not match him with the cursed seed of the Canaanites The first thing commendable in him is that hee vouchsafeth curteous entertainment unto him for when the servant meeting with Rebekkah had found great kindnesse from her in watering his Camels as well as giving himselfe drinke out of her pitcher and that hee had rewarded her with precious gifts Gen. 24.22 viz. with a golden eare-ring of halfe a shekel weight and two golden bracelets of ten shekels weight for her hands and that shee had invited him to her Fathers house and comming home had told Laban her brother of the man who hee was and what hee had bestowed upon her presently Laban goes forth to the man ver 31. and invites him to the house with very kinde words saying Come in thou blessed of the Lord wherefore standest thou without for I have prepared the house and roome for thy Camels and so bringing him home they ungirded the Camels and hee gave him straw and provender for them and water to wash his feete and the feete of those that were with him and then set meate before him that hee might eate Loe here an example of curteous hospitality hee gave him good and loving words and provided and ministred to him all things necessary for his cattell and companions and himselfe Thus should men use kinde and liberall hospitality towards such friends as upon occasion doe repaire unto their houses and this is a kinde of vertue which may bee found in men that are destitute of all true grace and piety For even nature it selfe teacheth men to shew love and humanity to men that are of the same nature with themselves because they looke to finde the like gentlenesse themselves from others upon like occasions Here is one thing in Laban worthy praise and imitation another is that hee gives him an honest and good answer when hee had declared unto them his errand For the man refusing to eate till hee had related his businesse unto them being very faithfull to his master and diligent in the matter committed to his trust up and told them all that had fallen out why hee came thither and how hee had by a speciall providence of God met with Rebekkah at the fountaine of water requested to know their minde and what hee must trust unto in this matter and from Bethuel the maides Father and Laban of whom wee are speaking her Brother hee received this just and discreete answer That the thing proceeded from God and they were able to say neither good nor bad unto him that is not to crosse his motion by any allegation one way or other concluding that Rebekkah was before him and that hee might with their good consent take her and goe that shee might bee his Masters sons wife as God had spoken ver 50 51. of the same Chapter In this passage you see a great deale of honest plainnesse seeing God had directed him by his speciall hand to this maiden they would bee no hinderance unto him but would give their willing consent to the marriage It is a good thing for men to consent unto honest and good motions chiefly when they see God himselfe by his good providence going before them and as it were leading the way unto them A third good thing in Laban was that hee doth speedily dismisse the man and hindered not his present returne unto his Master with a wife for his son For so it is written ver 59. that when hee rising betimes in the morning was earnest to returne that very day and that they at first required ten dayes stay for Rebekkah but hee requesting them not to hinder his expedition seeing God had prospered him they called the Damsell and asked her consent viz. Whether shee was willing to goe with the man and finding her very forward they sent her away without further lingring It is a good thing when wee have entertained any one in our house and his desire is as his occasions shall require to make haste home to further him by all meanes and not to stop his proceedings with delayes For many times such deferring proves very unpleasing and sometimes dangerous to the party to whom wee would seeme to shew love and good will as wee see it did in case of the Levite whose Father in Laws importunity caused him to stay a day or two beyond his desire in the later end of the Story of Iudges Thus hath Labans carriage beene good to this servant of Abrahams We must follow the goodnesse of all men even Idolaters and Heathens Now consider how hee behaved himselfe to his sister to whom he discovers good affection and love by a curteous dismissing of her ver 60. They blessed her and said thou art our sister bee thou the mother of thousands of millions and let thy seed possesse the gates of them which hate them that is prevaile mightily against all their enemies and conquer them
condition Their faults 1. They both seemed to commit some trespasse Pro. 16.14 1 Pet. 2 17. 1 Pet. 2.13 Rom. 13.1 The Butlers speciall fault the forgetting of Ioseph Their crosse They were both imprisoned Imprisonment is a crosse Gal. 5.13 The Bakers crosse alone he was hanged Their benefits 1. They were both in high place under a great King 2. They had Ioseph to attend them in prison The Butlers benefit He both knew he should be delivered and was delivered out of prison Pharaoh his good deeds Hee was wise and had good morall parts 1. Hee used all the meanes he could to come to the knowledge of his dreame 2. He contemned not Ioseph because he was a poore servant and of low degree Joh. 1.46 3. When hee saw Iosephs wisdome hee preferred him 4. Hee continued to favour Ioseph all his life long and favoured his Father and brethren for his sake His faults Hee continued a Heathen though he had a Ioseph in his Court. 2 Thes 5.21 3. His benefits 1. God warned him of the famine before hand God gave him a faithfull and wise servant 3. He was a rich and mighty Prince Nothing said of his crosses Psal 38 19. 73.4 5. The Egyptians Canaan is compared to it Their vertues They submitted themselves to their Governours Their faults They were mad with famine They were thankfull to Ioseph Their crosse They were impoverished by famine Foure benefits Pharaohs servants respected Ioseph Ioseph 1. in generall Gen. 37.28 He was a godly man began to be so betimes Heb. 11.22 Young men should labour to be good betimes why The Lambs skin cometh as soone to the market as the sheepes Meanes to be good betimes 2. He continued good to his end Gen. ult Heb. 11.22 2. More particularly 1. His goodnes in his Fathers house Gen. 37.2 1. He acquainted his father with his brethrens ill carriage Pro. 30.10 2. He had divine Dreames Gen 37.6 7. Which he told to his Father and Brethren 3. He was obedient to his Father Gen. 37.13 14. 4. He intreated his Brethren when they went about to sel him to strangers 1 Cor. 4.13 1 Sam. 25.23.24 Proverb 15.1 1 Pet. 3.9 2. His good carryage in Egypt in Putiphars house 1. He was a most diligent faithfull servant to him 1 Pet. 2.18 2. He shewed the true feare of God Isay 33.6 Esa 33.6 Gen. 39.9 3. Had a thankfull and loving Master 4. He was very chaste Chastity is an excellent vertue 1 Cor. 6. fin Helps against Fornication 2. Iosephs good carriage in prison Gen. 39.31 1. He was diligent and faithfull Gen. 40. 3 He strives to comfort the prisoners being sad which he attended upon 3. Hee was faithfull in interpreting their dreames 4. Hee was carefull to get out of prison 3. Iosephs good carriage in publike 1. To strangers 1. To Pharaoh 1. Before his preferment 1. He deales plainely and faithfully with him Dreames one of Gods ordinances 2. Hee shewes prudence and love 3. He carried himselfe humbly Dan. 2.30 4. He shewed all reverence and due respect to the King 2. After his preferment he was also faithfull and loyall to Pharaoh 2. He behaved himself in his office most faithfully diligently discreetly 1. He was diligent and faithfull in gathering Corne. Magistratus virum indicat 2. He is faithful in bringing forth the corn in due time Gen. 47.14 3. He shewes himselfe iust 2 His good behaviour to his kinred 1. To his brethren 1. Before he made himselfe knowne to them 1. He deales roughly with them and mixeth love therewith 1. He takes them for spies 2. Hee sends one of his brethren to fetch their younger brother the rest remaining prisoners till he came 3. He kept them in prison three dayes together Another act of kindnesse to them was that he commanded their sacks to be filled with corne and that their money should be restored to them Some acts of Iosephs carriage were doubtfull and extraordinary He forgate all his brethrens wrongs He was easie to pardon Gen. 50.16 to 22. Iosephs good carryage to his Father 1. He loved him 1. He inquired of his health and welfare as soone as he saw his brethren he visited him in his sicknes Gen. 48 1. and hee shewed great love to him after his death 2. He honored him in private and publike 50. Gen. 3. He succoured him Iosephs faults 1. He swore Mat. 5. 2. He came too neare an untruth His crosses were many 1. His brethrens hatred 2. They consulted to take away his life 3. They sold him as a bondslave 4. He served as slave in Pautiphars house 4. He served as a slave in Puriphars house 5. He was cast into prison by his Mistresse false accusation 6. He was forgotten by the Butler The Vse of al his crosses together His Benefits 1. Spirituall He did pertake of the Holy Ordinances and was made holy by them 2. He was confirmed in goodnesse 2. Thes 2.17 1 Pet. 5.10 Ier. 3.22 2. Naturall 1. In Generall Gen. 39.2.23 He was a prosperous man 1. Iob. 2. More particularly 1. God delivered him out of heavy and grievous calamities 2. He laded him with benefits 1. God gave him the gift of interpreting Dreames 2. Great wisedome in mannaging any businesse Where shall we finde one wise like this Craft what it is 3. Where ever he came he was esteemed loved trusted 4. He had great outward preferment 5. He had a strong and able body 6 Hee was blessed too in his posterity His death Iosephs Steward His name is not expressed in Scripture neither any thing said of his birth or death he was a good servant He was good to his Master and to his brethren 1. Teachable Gen. 43.23 2. He was a very dutifull servant That was an evill act and unlawfull Salomon in Proverb 3. He was very kind curteous to Iosephs brethren
a piece or crosse-bow but it is hard to take the flying bird It is easie for Satan to intangle with his temptations the Idlesbee but hard to fasten on the man of imployments The Lord commends and rewards diligence in a calling and bids know the state of thy flocke and bids men goe and learne of the Pismire and discommends idlenesse and sluggishnesse and threatens him that followes the idle Let good Abel teach you faithfullnesse in your calling Cast away sluggishnesse and unthriftinesse wearing out your bodies in vanities and worse then vanities and set your selves to some such worke as may make you able to answer the question of God and your Master when hee shall call you to account for the laying out of so pretious a thing as time But secondly hee was religious and devout hee brought of the fruit of his flocks yea of the firstlings and of the fat thereof He did bring to God one of the best and fattest of his Rammes or Ewes for Weathers were not for Sacrifice and no maimed thing was to be offered on Gods Altar It is not observed of Caine that hee brought of the first fruites and best of his corne or other graine It is likely that the Holy Ghost would have done this office of a faithfull Historian and have given Caine his due by telling the quality as well as the matter of his offering if it had beene as well qualified in this respect as his Brothers Wherefore when he commends Abels offering because it was of the choice and fattest of his flock it may be well thought in forbearing to say any thing in like commendation of Caines that hee tooke no great care whether it were of the best or not and therefore wee may well conceive that one cause of Gods rejecting Caines Sacrifice was because hee did not bring of the best of his fruites as one cause of his accepting Abels was because hee did bring of the choicest of his flock not that God looketh to these outward things but to the minde of the doer which for the most part if necessity hinder not doth shew it selfe in the valew and worth of the gift He that loves God will bring him as full a Sacrifice as hee can hee that loves him not will give him as leane a Sacrifice as it may stand with his credit to give A man whose heart is not upright with God will be at as little cost with him as is possible A man that is upright with him will inlarge his bounty towards him you shall see in Mal. 1.13 that God refuseth the Sacrifices because they were halt and blinde the worst and refuge of all and he curseth the deceiver that hath in his flock a male and voweth and sacrificeth to the Lord a corrupt thing and verse 8. he saith Offer it now to thy governour will hee be pleased with thee and accept thy person saith the Lord The Lord knowes that niggardlinesse towards him shewes want of love and faith but freenesse and bounty shewes truth of love and of faith and because he looketh to the heart therefore hee liketh that gift which comes from a loving and faithfull heart and hates that which comes from a contrary heart Learne therein to imitate Abel bring to God the best things you have he must have the fat the fat I say of your heards or flocks The chiefest of your affections must be his and your affections must shew themselves in action You must be willing to serve him with a costly service and be ever of Davids mind that said I will not serve God without charge Now these two things you have in the Text of Abel two other things you have in another place Heb. 11. He offered a better Sacrifice then Caine by faith Hee offered in faith and that caused him to bring a better that is I suppose he meanes there a more costly Sacrifice of better worth and valew of more price and cost not the cost but the faith that made him willing to be at the cost and the cost alone as it was a fruit and signe of the faith did content God and made the Sacrifice acceptable Let us learne therefore to doe all wee doe in faith The faith that good Abel had was the same that after is commended in Henoch hee was perswaded that God was and was a rewarder of them that diligently seeke him it was such as that which the Apostle there describeth it was the evidence of things not seene and the substance of things hoped for It was such an apprehension of Gods being and goodnesse to true Converts and such a perswasion of his will to give him the future invisible things hoped for as made Abel serve God in the course of his life in righteousnesse and not alone for a time to come to the Altar and offer Sacrifice Sacrificing was a profession of their owne guiltinesse submitting themselves to the Justice of God as men worthy to die and be burnt as that beast or other thing to be burnt but withall of their hope that God would pardon them for his goodnesse sake through that true Sacrifice which was to come And hee that offered Sacrifice without this faith of Gods accepting him for his mercy sake and without acknowledgement of his worthinesse to perish did not please God and all our Sacrifices must be done in faith now more distinct because we have a fuller revelation wee must doe all wee doe in faith not alone a perswasion of the lawfullnesse of what we doe but also an indeavour to trust particularly for our acceptation both of persons and Sacrifices in Christ not in the worthinesse of our selves or of our workes He that hath this faith he and his services shall please God hee that hath it not cannot please God whatsoever he doth Let mee therefore commend unto you the care of searching into your hearts whether you have this faith or no viz. that you beleeve your selves in your selves to be miserable sinners but confesse that Christ Jesus is a perfect Saviour and therefore even trust upon Gods mercie in him for grace and salvation But the Scripture saith that Abel was righteous and saith that he obtained witnesse that hee was righteous Where hath hee that witnesse Partly in that God testified of his gifts by accepting them for he accepts nothing but that which comes from a righteous man he heareth no sinners or more fully from the mouth of our blessed Saviour who calleth him righteous Abel Note therefore that Abel was a righteous man The Scriptures give infinite comfort and commendation to the righteous man Now there is a righteousnesse of the Law and of the Gospell A righteous man by the Law we shall finde none in all the world for S. Paul telleth us that by the workes of the Law no flesh shall be justified before God and that there is none righteous no not one and Iob saith of himselfe in this sence that if hee went to
our selves and scorne and contempt against them to gaze upon the faults and ill carriages of the godly men with whom wee live which is also so much the more aggravated if the reverence which we owe them in regard of their places and love in regard of their neerenesse to our selves have not beene able to withdraw us from such injuriousnesse This is one sinne of Ham cursed Ham the Father of Canaan come and examine yourselves if none of you have acted Hams part against your Parents against the Magistrate against the Minister against any Christian or neighbour Have you not beheld the faults of any such with content and gladnesse in it have you not beene willing to stand thinking of that fault and to make your hearts thereby bold to despise and sleight them to laugh at them and to censure them If this have beene to a person neere and eminent the fault receives great aggravation by that circumstance but if it have beene done to any Christian man though not of such worth or neerenesse or to any man at all it was a wickednesse to be abhorred shewing a most uncharitable disposition for charity rejoyceth not in iniquity that is is not glad to see another commit sinne and withall an heart that is willing to hide its owne sinnes and make them seeme little or nothing and make it selfe bold to commit them still by beholding other like sinnes in other men chiefely such as are bound in duty to be and in reason should be expected to be better then ones selfe hee alwaies sees the faults of others to some mischievous intention and with some evill affection that lookes upon them with an open and earnest eye as taking king some content in this that such and such also be bad as well as himselfe Now if you have runne into such a fault call it to minde and repent of it and know that how great soever the crime was your crime was as great or greater in so beholding Hams thus beholding his Fathers nakednesse was worse then his Fathers discovering himselfe And now I require you to make Ham your warning doe not as he did but as your owne consciences tell you that he should have done Aske thy selfe if thou beest a reasonable man of any judgement what should this sonne have done in such a case should he not have turned away his eyes from looking on such a spectacle should he not have sighed and mourned and said alas alas how hath this befalne my poore aged and godly Father O how was he overtaken with wine that was never wont to exceed himselfe in foode or the like Should he not have prayed God to forgive him and have told himselfe in this wise ah doe thou learne O Cham how weake a thing a man is and how apt to fall into sinne that thy selfe maist learne to be more watchfull and so have cast some garment over the old man to have saved him from further disgrace if any other person might have had occasion to approach him Sure you cannot but yeeld that Chams duty had beene to have carried himselfe thus respectively and pitifully towards his Father doe you as duty bound him to doe not as leudnesse and naughtinesse prompted him to doe Mend his faults and imitate them not be reformers and not followers of what was amisse in him Commiserate the sinnes and falls of other men chiefely Parents Magistrates Ministers Aged men and men of former godly conversation and of vertuous and religious carriage in other things I say commiserate them pray for them lament their weakenesse and their slips take notice of your owne dangers and so wake your selves by their offences But whosoever will contemplate such dolefull sights with gladnesse and insultations saying Aha aha as David speaketh of his Adversaries that man will collect boldnesse to sinne and impenitencie in sinne and a sleighting of righteousnesse and righteous men from such offences and so will stumble and fall and destroy himselfe against those blockes as they may be termed But I come to another fault of Chams He contented not himselfe to see but must also blab abroad what he had seene and tells it not alone to one but to his two Brethren that were without and did not see it He left his Father still uncovered and gets him out of doores to finde Sem and Iaphet and so soone as he met with them reports no doubt laughingly and fleeringly what he had seene like enough adding also words to this purpose to draw them to the like and bid them goe in and they should see such a thing as they would little have thought ever to have seene But let us satisfie our selves to take the fault as it is set downe He told the fault and told it to his two Brethren that were without and needed not to have beene acquainted with their Fathers nakednesse if hee wretched whisperer could have commanded himselfe silence So you have in him that foule sinne of whispering of another mans faults behind his backe aggravated with the consideration of the persons against whom he sinned his Father and towards whom his Bretheren both of them and where even without It is a sinne and wickednesse to scatter abroad the faults of others and to divulge those matters of disgrace against them which a man might easily keepe close if he were master of his mouth and is not bound by any duty to reveale and especially to blab them to such as else would not know them and such as might be most grieved and hurt by hearing them This J say is a sinne it proceedeth either from a twatling laxative humour causing that a man must vent all he knowes and be talking of many things or else from an uncharitable disposition to the party whose name one tenders not his person one loveth not It is hurtfull to the speaker feeding his hypocrisie making him ready to commit the same or the like sinnes and hurtfull to the hearer to infect him or to grieve him and to him of whom report is made to reproach and discredit him and withdraw the heart of the hearers from him It is much aggravated when the thing reported is false and uncertaine taken up upon meere hearesay and the person of whom J speake either my Parent Brother Friend or Superior my Magistrate Master or of note in the Church as a Minister or eminent in goodnesse as this just Noah This was the fault of Cham. I call upon your consciences to find out your sinnes in the like kind if not degree have you not spoken of the faults of your governours or of others to others meerely to disgrace or else meerely to hold up talke when other matter failed Bretheren do not count this a small offence a talebearer a whisperer a revealer of secrets is no small offender Hee doth not walke according to the plaine rule of our Christian Religion doe as you would be done to he doth not bridle his tongue he doth not
that tie their horses to the rack-staves and fill themselves with drink or victuals Then his last good deed is he makes hast about his businesse to tell it and set it a foot for he would not eate till he had done his errand and then he effects his businesse fully for he rose up betimes in the morning and would not stay one day but with all speed returnes to let his Master see his good successe O that you servants would all be such servants faithfull diligent in your Masters affaires religious devout prayerfull thankfull on all occasions and carefull of the beasts and other goods committed to your charge and returne home when your businesse is dispatched Now faults in him the Lord shewes none as I said before for the cause then mentioned Benefits he had foure very great 1. That God gave him a godly Master 2. That God gave him favour in his eyes so that he trusted him with all he had 3. That God made him a true Christian for bond and free are all one to God And lastly that he prospered him and brought him safe and with good successe to his Masters house You that be servants pray for these blessings Beseech God to make you his free men and if God grant you favour and good successe in your journeys learne to be very thankfull for it And for his crosse it was this he was a servant to be a bond-man is a lesse desireable condition as Paul intreateth saying if thou maist be free use it rather but it is an easie crosse if a man can meete with so godly a Master and be accepted with him hence S. Paul saith care not for it you that must live by service grumble not at this crosse For your service is not a bondage for life but alone as apprentices for a certaine time or as hired servants from yeere to yeere murmure not at the meanenesse of your estate but frame as this man to be faithfull and godly and you may live as happily here and get as much glory in Heaven hereafter as your Masters * ⎠* THE ELVENTH EXAMPLE OF LOT his VVife and Daughters AFter the Example of Abraham and his Family wee come to those that lived in the same Age with him particular persons and whole Cities and peoples Among particular persons I will begin with Lot and then speake a word of his wife and daughters For himselfe when and of what Mother he was borne it is not recorded but wee have notice of his Father who was Haran the brother of Abraham who died before his Father in the Countrey of Mesopotamia The death of Lot is also concealed in Scripture so that we cannot acquaint you when he ended his daies nor where But in his life we must observe what good is found in him and what evill and secondly what things he met withall in his life both good and bad First for his goodnesse in generall he hath the testimony of the Holy Ghost by the pen of S. Peter that he was a righteous man It is said there that God delivered just Lot as also that righteous man dwelling amongst them vexed his righteous soule This is proofe enough of his goodnesse and it was necessary for the cleering of his name that the New Testament should testifie of his righteousnesse because the narration of his life in the old leaves him in such a case as would make the Reader afraid least hee had quite falne away from all goodnesse but Peters testimony is proofe enough that the committing of that great sinne did not take him of from the number of the righteous No sinne is so great but repentance wipeth it so cleane away that the offender is righteous and must be so esteemed notwithstanding the grievousnesse of his crime Now let each of us labour to get true righteousnesse that though this title be not bestowed upon him by the undeceivable pen of some Author of holy Writ yet hee may heare it pronounced by our blessed Saviour at the last day when standing on the right hand he may be blessed with the blessing of the righteous And let me be bold to turne my speech unto you that have beene and are the grievousest sinners If you lament your unrighteousnesse rest on Christs righteousnesse and hereafter studie righteousnesse in your lives you shall enjoy the happinesse of righteous men at last There is a seeming righteousnesse a meere Pharisaicall paint when a man carries himselfe blamelesly to men ward at least in respect of the grosser acts of evill This will save no man at the last nor comfort him in time of temptation there is a true and reall righteousnesse which will undoubtedly save them which can be so happie as to get it and of this true righteousnesse there are two sorts one of the Law it standeth in a perfect conformity of heart and life unto the exact rule of Gods Law And if there had beene a Law given which could have given life doubtlesse righteousnesse should have beene by the Law but now the Scripture hath concluded all under sinne that the promise by the faith of Iesus Christ may be given to them that beleeve So now we must have a righteousnesse by promise that is by the Gospell for that of the Law is too high for us And the righteousnesse of the Gospell is twofold one without us performed by our blessed Saviour for us as a surety paies the debt for the debters use and benefit by which we stand just before God and have our sinnes pardoned and are accepted to salvation When we have so seene our own misery as to goe quite out of our selves and rest alone upon Christ for all good things according to the promise The other is within us it is a gift bestowed upon and wrought in us by the Spirit of God alwaies and inseparably joyned with the former by which we are manifested to our selves and to others to be just and it standeth in a true desire and indeavour to know and leave every sinne forbidden by God and to know and doe all good workes required so that we still continue to humble our selves for our failings and to seeke unto God for pardon and helpe in and by Christ and his Spirit This righteousnesse of faith which denominates him in whom it is righteous you must all get else you shall never attaine eternall life It is a thing appointed of God in such perfection of goodnesse and wisdome that it cannot be found in any Hypocrite seeme he never so good and will surely be found in any upright hearted man be he never so weake never leave striving till you have gotten it and gotten certaine knowledge that you have it Dost thou in thy heart see and acknowledge thy selfe to be a cursed sinner by reason of thy corrupt nature that is derived to thee from Adams loynes and thy wicked life whereby thou thy selfe hast actually
and drinking lovingly and chearefully together and by a solemne oath each to other It is a good thing to swallow downe all jarres and differences that fall out betwixt ones selfe and his friends and neighbours and to part lovingly and curteously each from other in peace and concord not in discontents and heart-burnings Surely quarrels would not bee held up long betwixt kinsmen and allyes specially but though they have met in a kinde of heate and anger and jealousie one of another yet they should cause all these things to depart from them and bee friends before they depart one from another Peace is a comfortable thing and it is a praise-worthy thing to speake the first word of agreement And so much for Labans carriage to Iacob Now to his daughters and grandchildren hee shewes himselfe also loving and kinde both taking care for them and even binding Iacob by covenant to use them well ver 49. Chap. 31. and also kissing them and blessing them at the time of parting A Father should bee carefull of his childrens welfare even when hee hath placed them forth into other families and should shew all curtesie and love unto them when hee parts with them hee should get good husbands for his daughters so farre as hee can and use all good meanes to make them live lovingly together Laban did both these offices to his daughters and every Parent should attaine at least so much goodnesse as a Laban But one thing more wee note in Laban and that is hee invited the neighbours and made a feast at the marriage of his daughters Chap. 29. ver 22. A wedding feast is not indeed absolutely necessary but it is of commendable use so that excesse and disorders bee avoided and unlesse just cause bee to the contrary it hath a smacke of niggardlinesse to neglect it A man should doe well to shew love to his neighbours and to be willing to embrace fit opportunities of inviting and feasting them only still so that immoderatenesse of all sorts be avoided and that a man keepe himselfe within the compare of his place and meanes and affect not vaine-glorious superfluity in feasting And so much for Labans goodnesse to man-ward now to God-ward something is good in him First that hee tooke notice of Gods blessing to bee the cause of his prosperity by Iacobs labours as you reade Gen. 30.27 I have learned by experience that God hath blessed mee for thy sake Surely it is a good thing to put ones selfe in minde that Gods blessing makes rich yea and to observe how his blessing attends his faithfull people too in the labours of their hands Laban ascribes his riches to the blessing of God following Iacob It is a good thing to have ones eyes so farre opened towards God and to marke by experience his favourable proceeding towards his faithfull servants as it seemes also Iosephs master did and it is sure Pharaoh did when he was his servant and Nebuchadnezar towards Daniel and the three children as also Darius in his time Againe when God met Laban by the way and commanded him to speake to Iacob neither good nor bad that is not to hinder his journey either by faire meanes or soule hee both acknowledgeth it ver 29. and accordingly obeyes it for hee dismisseth him peaceably and stops him not in his course homewards though as hee saith it was in his power to have done otherwise This is to bee praised in him that what God forbad him hee forbeares though hee saw otherwise no danger in it Certainly the duty of a man is to abstaine from what God prohibiteth though hee have never so much both power provocation and opportunity to doe it Wee ought so to feare God as not to provoke him so to love God as not to offend him and so to acknowledge our absolute dependance upon him as not to crosse him Hee knowes not neither how much hee owes to God nor yet how obnoxious hee stands unto him that doth not so farre submit himselfe unto him Wee noted the like yeelding to God in Abimelech before what though he doth not now appeare to us in dreames and visions Yet have wee a more sure word of Prophecy to whom wee should doe well to take heed as S. Peter adviseth us And this is all the good I have noted in Laban Let us make some use of this to our selves First what shall a man thinke of himselfe if hee bee not found equall to Laban in goodnesse Nay if the quite contrary vices bee apparent in him to those vertues which were in so meane a man I meane in goodnesse And yet so it is that many who terme themselves brethren and Christians are farre short of Laban in these shewes of vertues Laban was curteous they are churlish Laban entertained Abrahams servant well niggardlinesse will scarce suffer them to entertaine any well Hee found Laban ready to gratifie him and dismisse him they doe neither many care not for kindred or any the like bonds many care not how they serve themselves of others labours specially servants and every way are farre worse matters than Laban No bounty no justice no shew of seeing God in things No shew of peaceablenesse no regard of Gods prohibiting them any thing but what they will doe they will doe though the God of heaven himselfe forbid them and though they know as much Hee is very unlikely to bee of the seed of Iacob that hath not come so farre as Laban Againe there is little cause that a man should applaud himselfe in so short and defective a goodnesse as this of Labans yet this is all that some have to please themselves and to glory in They deale curteously with their kindred they bee willing to shew kindnesse to their neighbours They love well their children and can give good hospitality to such friends as come about them And they desire to live peaceably with their neighbours and are ready to compose quarrels and some things they are willing to leave or forbeare that God forbids Alas these be poore evidences for heaven these are poore proofes of their being good men and in Gods favour A man must not thinke that such a measure of goodnesse will prove him a good Christian that may shew well enough a tolerable Heathen I pray you therefore that all these things may bee found in you in a better manner and a larger measure upon better grounds for better ends more constantly and more sincerely Bee curteous bountifull and peaceable and so in the rest with reference to God in obedience to his commandement in love to him and with a desire to please him and abstaine from all that hee forbids and let your peaceablenesse and curtesie extend it selfe even to enemies That vertue is but a seeming vertue which doth not spring from a roote of piety and is not watered with an heavenly dew and made to grow up with godly considerations taken from the divine Majesty Wee must
and Ioseph and that also of Iosiah a King who began to seeke God when hee was not above 12 yeares old These reasons should perswade you let them perswade you that are to follow after Godlinesse it is a rare thing but the rarer the better it shall never repent you to have gone before others in well doing now let mee tell you how you may bee good First ponder much of your Baptisme and informe your selves very carefully what interest you have into God and he into you and from hence embolden your selves to pray to God for the inward washing that he would baptize you with the Holy-Ghost and make you able to turne to him and obey him Secondly be carefull to attend to Gods Word in publike and to reade it and to ponder on it resolving to obey it in your private meditations and these meanes will make a young man good and as Joseph began to be good betimes so continued hee good a long space even to his last age to the end He was good in his Fathers house in Putiphars house in the Prison at Court in youth in age for hee died at an hundred and ten yeers Now I beseech you that have begun earely with him to continue to the end with him and see that neither change of place nor of state adversity nor prosperity turne you out of the wayes of Godlinesse and if any of you have seemed at Josephs age very forward in Religion but are now in a manner waxed key cold and starke naught scarce retaining any savour of your former piety let Josephs example make you take notice of your want of perseverance that now at last you may consider your decayes and strive to recover againe and so to runne to the end of the race with comfort And you that are Young strive to get truth and to stand by Gods strength continually using Gods meanes and you shall be constant and so much of Josephs goodnesse in generall especially in respect of its beginning and continuance Now more particularlie consider what was good in him in his Fathers house and in Aegypt for so may his life bee fitly distinguished by the places wherein he lived In his Fathers house 1. He was willing to tell of his Brethrens ill carriage unto his Father so that they might be reformed Those of you that are of so slender authoritie or power by reason of their youth or upon other considerations of meannesse of estate or the like that their owne admonitions are not likely to prevaile with offendors shall doe a good office if they make knowne the faults of such offendors to their betters and superiours that so the care may be wrought by another hand which themselves cannot worke Thus they of the house of Cloe complained to Paul of the contentions and divisions that were so rife and scandalous amongst the Corinths This a man is enjoyn'd and bound unto by the rules of Charity which command him to seeke his Brothers amendment and reformation of those things that are evill I know that most men will hate such as complaine of them and call them tel tales but this kinde of complaining may bee carried closely enough that it shall not procure envie to the complainer if the Governour will use his discretion and take care to find it out some other way as in most cases he may rather then to seeme to have come to the knowledge of it by such a meanes But if it cannot be concealed all men must forme their duties though they hazard themselves to some ill will and danger Now you children and Servants that live together in families take notice of Josephs example if you see any evil way of your common inferiours speake to them admonish them if it be fit and if they will not reforme bring their bad deedes to their parents or masters eares that so you may not partake in their sinnes for want of using due meanes to reforme them Onely take heed First that you be not apt to complaine for every light weakenesse which ought to be passed by and Secondly that you never aggravate any thing much lesse faine lye counterfeit for false and slanderous complaining against a servant to his master is forbidden expressely by Solomon saying accuse not a Servant to his Master the word is used to denote slanderous and malitious accusations and such must be avoyded in respect of servants and men of lower ranke that by setting their betters against them they may not occasion much causelesse misery to them Againe if there be any that have chafed and entertained great discontent against their fellow servants or others for telling of their faults to their Governours they must now condemne themselves for this ungrounded and causelesse anger especially if they have beene first admonished and no amendment hath followed yea though the others have told it first to their Governours the fault being grosse and themselves so low as there was no likelihood that they should have beene heard for why should any man be offended because another hath done his duty and imitated so good an example as Joseph For seeing all men must take heed of partaking of others faults they shall partake in those they seek not to reform by such fit meanes as they may use and this of complaining to Governours is a fit meanes it followes that they were bound in Conscience to open their mouthes in this kinde and it is doubtlesse a sinne to bee offended with another for that which hee could not omit without Sinne. This falling out with him that hath detected a mans faults is an evident signe of a man that loves his Sinne and would willingly live in it but for feare of punishment Secondly Joseph whilst hee lived in his Fathers house had divine Dreames afforded unto him as foretelling his owne advancement and these hee faithfully and truly told unto his Father and unto all his Brethren although his Brethren did hate him for it and his Father seemed to rebuke him but his reproofe was very gentle and rather for fashion sake to mitigate his Brethrens anger then because hee esteemed him an offendor in telling his Dreames So it behoveth all men to communicate their knowledge unto others so farre as is convenient especially those whom God hath made seers and put into an office of teaching others must bee carefull to instruct them though the things bee such as they will rather hate them for then accept Dreames were at that time Ordinances of God to instruct men If Joseph could not forbeare to tell his dreames how much lesse should any forbeare to instruct teach or admonish their fellow-servants or brethren or any that are neare to them Young Samuel did tell his master Eli his Dreame and did well in telling it yea Eli charged him with great earnestnesse to tell him all the truth But let men be sure their Dreames bee from God before they tell them I meane that they have just
and undefiled and forbearing to mixe ones selfe with any person not allowed by God according to his Ordinance especially when strong temptations are offered to inflame libidinous fancies deserveth great praise for it shewes that the heart is fully resolved not to doe evill Indeed if the not entertaining of such motions arise from inability of body and unfitnesse to satisfie them this cannot be called castity but debility Wee must consider how much the Apostle disgraceth uncleannesse and fornication he saith it is injurious to Christ to the holy-Ghost to a mans owne body to Christ if he be a professour of Christianity that doth it for it takes one that is joyned to him and to his mysticall body as a member thereof and makes it the member of an harlot which is a great indignity to the holy-Ghost for it takes a Temple dedicated to him such is the body and soule of every Christian and makes it a hog-sty to lodge filthy lusts in to a mans owne body for he that doth it sinnes against his owne body in making-that the very instrument of committing that soule sinne Now as much as may be said in the reproach of the sinne so much on the contrary maybe said in prayse of continency by it a man keeps Christs members and the holy-Ghosts Temples and his owne body free from so great basenesse of being made subject to an harlot The way is first to plant in ones owne heart a reverend feare of Gods all-seeing eye yea to pray much to God to bestow a good measure of this grace upon him The second is to count the sin a great wickednesse for so hee saith this great wickednesse The holding fast in ones mind an apprehension of the grievousnesse of a fault is a great preservative against it but if one once yeeld to fancy that it is no great matter then will it prove no great matter to draw us to it And indeed this sinne of Adultery must needs be a great wickednesse because it sinnes against a cleare light and is contrary to a solemne vow and Covenant made betwixt the marryed 3. A man must often ponder on the threats of God made against this sinne and presse them upon his owne soule and pray to God to make him beleeve and feare Fourthly he must prevent the occasions and fly from them even that occasion of being present especially in solitary places and alone with those to whom his heart is inclined or indeed with any with whom such a sinne may be committed but upon just grounds and causes And lastly a man must not trust upon his owne strength but constantly supplicate to God keep downe his inordinate passions or else he shall find them too unruly for him Labour you that be young and you that be elder and all to attaine this power over ill desires God that wrought it in Ioseph can worke it in any other as well you shall doe well to produce Iosephs Example unto God and beseech him to shew his Spirit and his feare in you as he did in him Why are godly mens worthy deedes set up before our eyes in Scriptures but that we may strive and pray and hope to be made like unto them But as all must bee exhorted to get Chastity so chiefly those which have beene overtaken already with the contrary crime of Adultery or fornication or both It is more easie to forbeare a sinne the first time then the second the second then the third and so forth unlesse great care be used to get the heart throughly healed If Joseph had lived in Fornication with any other he could never have resisted his mistresses inticements They that have yeelded to this sinne shall more hardly save themselves from it then those that have never yeelded but if a man doe frequently and unfainedly repent of this as well as of other sinnes it will bee made so loathsome to him that by Gods assistance he shall prevaile against it yea even though it be his darling corruption I goe on to shew how Joseph behaved himselfe in the house of his Prison and that to his Master there the Jaylor and also to the Kings Officers that were committed thither First he fell to his old trade of diligence and faithfulnesse carrying himselfe in so vertuous a manner that the Jaylor did affect him and liked him more and more till at last he intrusted him with all the charge of the prison This was a great trust for you know what extreame danger a Jaylor chiefely of such prisoners doth put himselfe in if his prisoners escape there againe therefore let all inferiours be perswaded to seeke to winne their Superiours by good and vertuous carriage especially meekenesse submissivenesse painefulnesse and trustinesse This will worke a man into favour even with an hard master but I spake of that matter a little before I will shew you his carriage to the prisoners to whom he was an Attendant it is commendable in these three respects First he shew'd himselfe desirous to comfort them when they were sad and dejected asking them why they were sad had hee not bin of a kinde and tender disposition he would not have heeded how a person to whom himselfe had no more relation had fared whether sorrowfully or merrily but so kinde was hee that hee seekes to comfort them by asking them the cause of their sadnesse and seeking to remove it We should all learne to practice this courteousnesse to all men chiefly to such as are in affliction otherwise even helpe to raise up their hearts with good words and so much as we can to become instruments of cheering them as you see Joseph intreating to know their Dreames and diligent to interpret the same It is an excellent vertue to be ready to comfort the afflicted and to revive the spirits of them that bee cast downe so farre as we be able but a churlish carelesse temper whereby a man cares not whether men cry or laugh be merry or sad is a proofe of much pride and stupidity of spirit and must be abhorred Againe you see him faithfull in interpreting their dreames not seeking to flatter the Baker in regard of the likenes of the dreames You must learne to deale truely with men telling them as the thing is not falsifying your words to please them and to prevent their sorrowes Most of all must men deale truly in interpreting and applying Gods Word and you must learne to be so wise as to accept such true and plaine dealing Lastly Ioseph was so wise and so prudently carefull of redeeming himselfe out of prison that he would not let slip the opportunity of speaking to the Butler to remember him It is very lawfull for any man to use good meanes of getting out of a crosse and to take all such advantages as God shall afford of suing and supplicating unto such as may be helpefull to him in that behalfe as Ioseph doth but still wee must take heed that
certainely shall this Steward of Ioseph rise up against such in judgement But secondly Iosephs servant was a very obsequious and dutifull servant whatsoever his Master bad him doe was presently done c. 42. ver 25. Ioseph commanded him to fill their sackes with corne as much as they could carry and to put every mans money into his sackes mouths and to put his silver cup in the youngest sackes mouth and his corne money and he did according to his Masters words and c. 44.4 He bids him runne after them and say Why have you returned evill for good is not this the cup in which my Lord drinks and for which he would make diligent search for so I thinke it should be rendred for the matter of divining was farre enough from Iosephs Loe the obedience of this servant he by the light of nature without Scripture was taught to doe that and did it which the holy Scriptures teacheth us to doe viz. to be obedient to our Masters as you reade by Saint Paul to the Ephes Coâ—os As also to Timothie and by Peter Therefore they are to be blamed that living in times of clearer light and enjoying more helps towards vertue are yet farre lesse obedience then this man was As vineger to the teeth and smoake to the eyes so is a sloathfull messenger to him that sends him and even so is a sloathfull or carelesse servant to them that imploy him as vineger sets the teeth an edge smoak makes the eyes to mart so these provoke anger and griefe in their Governours Fulfill therefore the honest commandements of your Governours with speed and diligence what things they appoint you to dispatch let them be dispatched in fit season and manner If thou wert a Master thou wouldst have such a servant be thou therfore such a one and do as thou wouldst be done by O but his Master may some say bad him doe that which was not lawfull viz. To lay snares for the men in putting the cup into Benjamins sacke unawares to him and then following after them with a grievous accusation that they had done great wrong and shewed great ingratitude in taking away his Masters cup and so bringing them backe as if they had beene great malefactors I answere that it is probable Ioseph had acquainted his Steward with his meaning that he did this not with an intention of bringing them into servitude or doing them any wrong but making a little further tryall of them for some consideration and so the thing was not ill done of Ioseph nor of him Let your obedience therefore know its due limits obey your Masters in all things so farre as justice and your duty to God will permit Thirdly his carryage to Iosephs brethren was very kind and curteous he brings them to his Masters house speakes comfortably to them saith peace be to you freeth them from their feares wherewith they were perplexed lifts up their hearts to God and saith he had given them that money brings Simeon forth to them whom they had left bound behind and gives them water to wash their feet and provender to their Cattle Loe what store of kindnesse and courtesie he shewes to these strangers his Master appointed him to bring them to his house but all the other kind usage is from himselfe as it were an over-plus besides that which was enjoyned him out of a good and affable nature and out of some good will he bare them because he had beene informed of the God of their Fathers Now let him be an Example to us of practising like curtesie to strangers and specially when we see them troubled and grieved and most of all if we perceive them to be servants to the true God learne that vertue of this Steward though hee was a servant and bond-man yet it was to Ioseph Thus have I finished the Examples of the Booke of Genesis which containes a short and briefe story of the things done from the beginning of the world to the death of Ioseph for the space as it is thought by some of 2309 years or therabouts and of some of 60 more because they doe differ in judgement so much about the age of Terah when he begat Abraham The maine thing in the whole story to be observed is how wonderfully the providence of God wrought by degrees to bring his Church from out of the loynes of Abraham and to make it a great and mighty Nation which was but a little family preserving truth and Religion in that household and lineage when hee suffered all other Nations by little and little to follow their owne way and runne into Idolatry and abominations FINIS 1 Tim. 3.2 Tit. 1.8 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will beare both readings 2 Tim. 2.15 1 Tim. 4.12 1 Pet. 5.3 Tit. 2.7 There are two singular virtues in a good Example 1 It may profit a world of people 1 Thes 1.7 8 2 It is lasting and may doe good for a long time after 1 Pet. 3.5 6. M. Harris at Hanwell * He was a Preacher at Banbury above thirty yeares * Hee went over in his preaching the whole Booke of Iudges both the Samuels the 1 Kings to the 11. C. or therabout all the Psal to the 106. the whole Gospel of Iob. besides al the principles of Religion often Heb. 13.7 Owne tulit punctum qui miscuit utile dulci. Mat. 3.12 By marriage of sisters M. Thomas and Mistres Ioyce Whately * M Thomas Pot The Preface to the insuing Treatise Bare Examples binde not The Method observed in handling all the Examples Nothing can be said of Adam and Eves Birth but of their entring into the world Gen. 2.7 Adam what it signifieth 21 22. verses of the same Chapter The Creation of Man was necessary There must be first Man and why Non datur infinitum actu The time and matter of mans Creation Why Man was made of the dust Gen. 2.7 It is hard to understand the nature of the soule Eves body was made of a rib and why A fond conceit that women have no soules and the originall of it Their life Their bad carriage The first sinne of our first Parents Gen. 2.16.17 How long Adam continued before he sinned is not revealed * The Hebrew word is ambiguous The fall of our first Parents described Divers sinnes followed the first sinne Their doubtfull and indifferent behaviour Their good carriage Evah why so called Their benefits 1. Before their fall 2. After their fall Their Crosses Their Death Why the length of any Womans life except Sarahs is not mentioned in Scripture The uses of the whole Omnes nos eramus ille unus Rom. 5.12 We should not bee proud of apparell Ede bide lude c. Eves first fault The greatnesse of our first Parents sinne Caines Birth Caines carriage 1. Good 1. Hee had a calling The commendation of husbandry 2. Was outwardly religious 3. Built a City 4. Had but one wife Some thinke Eve still bare
cause to speake and that it bee the certaine truth they speake before they speake to any Thirdly while Joseph was young hee shew'd himselfe obedient to his Father for when he called him to send him to visit his Brethren hee was ready to obey him and did the office of a dutifull Sonne addressing himselfe to the appointed businesse although it was to take a journey of two or 3 dayes on foot Come young men and young women and learne of this good youth how to carry your selves to your Parents if they call you come and give them dutifull and mannerly answers if they send you goe and preferre the doing of their will in lawfull things before your owne ease and pleasure You know how precisely the Lord hath imposed this duty upon the consciences of children Children obey your Parents in all things You must make no restriction of the largenesse of this Commandement but by adding that word Lawfull which out of other Scriptures must needes bee understood and hee gives a reason saying this is the first Commandement meaning of the second Table with promise and with promise of welfare saying that it may bee well with thee As ever you desire to finde prosperity from God so you must bee dutifull to your Fathers and Mothers the instruments of your beeing and bringing up and the most immediate Deputies of God and you which hee hath set in his stead to take care of you and to rule you Now you that are sinfull and disobedient Sonnes and Daughters whose carriage doth farre differ from that of Josephs see the foulenesse of your Vice by opposing unto it the fairenesse of his Vertue Doe not your hearts within you say that it was very well done in Joseph to say to his Father here am I when hee called him to goe on his errand and when his father had told him his work by and by to set about it doe you not thinke that Joseph did the office of a godly childe and that which his duty bound him to and wherwith God was well pleased If he did as your selves must needes affirm he did be you grieved ashamed within your selves of your quite contrary carriage whose consciences can tell that instead of answering here I am have retained some surly answer and instead of going on the businesse have gone a quite contrary way Let your hearts smite you to Repentance that you may comfort your Parents with obedience hereafter whose hearts you have formerly vexed by your gracelesse stubbornesse Fourthly when Iosephs Brethren used him exceeding injuriously and hardly viz. selling him to forrainers for a Bond-man what did he but even intreat and beseech them to deale better with him as themselves tell of his carriage when they were touched with some remorce for their cruelty Gen. 42.21 He besought us and we would not heare Loe how it behoves a good body to behave himselfe to his equals or betters or any that being too strong for him when they doe offer hard measure unto him even intreat pray beseech use all submissive gentle quiet and milde words and carriage Learne that of S. Paul who saith being defamed we intreat You know Abigals carriage toward David when she found him in a great chafe against her husband and ready to doe violence to her family she intreated him and caused his passion to stoppe it selfe by her faire words Solomon hath told us that gentle words pacifie wrath and if any thing in the world will asswage the fury and mollifie the hardnesse and remove the cruelty of an enemy it is this kinde of language and behaviour If therfore any of us be guilty of betaking our selves in such case to railing bitternesse and violence giving all the vile tearmes that wrath would put into our mouthes against our Superiours when they wronged us and dawbing them with most foule names let us take notice of our folly in being wrathfull This was not the course that naturall discretion much lesse that Christian Religion would prescribe to a wronged man this shews him to be as proud and bitter that suffers as they that offer the wrong S. Peter saith we should not render reviling for reviling if we must not raile on him that abuseth us in words neither then on them that abuse as in actions Now then learne meekenesse of Ioseph learne to frame your tongues to this kinde of humble speech when you be wronged Perhaps you may say that Joseph did this because he durst doe no otherwise I answer if he feared his Brethren are not you to feare God if hee durst not speake wrathfully to them that hee might not the more provoke and move them should not you take heed of provoking GOD with the licentious use of your evill tongue But secondly I answer that it is very probable Ioseph did not this out of bare feare for then when he saw that the matter grew desperate and hee could not prevaile by intreaty he would have fallen to bitternesse at last wherefore follow his mildnesse beseech when you are wronged but doe not rayle and revile This is all I have noted of Iosephs private life in his Fathers house now we will follow him into Egypt and see how he carryed himselfe there 1. in private in the house 1. of Putiphaer 2. in prison 2. more publikely Iosephs carriage in Putiphars house deserveth praise 1. because he was a diligent and faithfull servant unto him Ioseph had beene bred up tenderly as the free sonne of a noble and great man Iacob of a sodaine God by his providence made him a bondman he frames himselfe to such dutifulnesse and fidelity that he winnes his Master and gaineth greater favour with him then any other servant as you may reade Gen. 39. ad 7. For had not he beene faithfull and painefull God had not beene with him nor prospered him as he did Let me commend his example to you that be servants to imitate it labour you to be good servants faithfull diligent in your Masters businesse and respective towards their persons that so God may be with you too and prosper you and you also may draw the loves and good wils of your Masters Your service is not bond service but free service at the worst it is but a service of eight or nine yeares likely See the commandement of God lying upon you as much as it did upon Ioseph and doe that which you see in him is possible to doe this is the way to make your service most easie and comfortable to your selves and most acceptable and pleasing to God you are servants now you may be Masters or Governours hereafter so frame your selves in the function of servants that God may blesse you with good servants Carry your selves towards your Masters as you would wish your servants to carry themselves to you and for the most part you shall find that in this as well as in other things the Lord will returne a mans owne measure into