are all his gifts and onely his to take and giue as pleaseth him This is some vse of this 8. Chapter Chap. 9. ALl things being doone as you reade before God blessed Noah and his familie So follow comforts after sorrowe as we noted before The mourning weede thou tookest me fro and madest mee to reioyce sayth the Psalme 2 The feare of you and the dread of you saith God shall be vpon euery beast prouiding thereby for mans safetie for by the vertue of this commaundement beasts rage not so much against man as they would but many of them serue euen to his vse hereby 3 In the 3. verse theyr commission is signed yea signed and sealed to kill and eate not hearbes as before and no flesh but flesh now also aswell as hearbes Many men thinking it was not so before 4 But fleshe with the life thereof that is with the bloud thereof might they not eate God meaning heereby to bridle crueltie which he euer hated 5 And as before hee prouided that man should not be raged against by beasts so prouideth he heere also that man against man should not be a destroyer For if he be Hee that sheadeth mans bloud by man shall his bloud be shed againe That is in iustice shall either the Magistrate reuenge such iniquitie vpon him or some other stirred vp in the iust wrath of God shall measure to to him as he hath measured to others that is kill him as he hath killed others and leaue his wife a widowe and his Children fatherlesse as he hath left others 6 Then God maketh his couenant with man and all fleshe that hee will neuer destroye the world any more by water and because man is so harde of beleefe hee adioyneth a signe to his word and promise and setteth it in the heauens euen his bowe which we vsually call the Raine bowe By which so dooing of the Lord first we learne the antiquitie of the mercie in adding outwarde signes to confirme man by Secondly the vse of them The antiquitie if it had beene no more but from Noah it had been much but we see it was before euen in Paradise to Adam there was the Tree of Life and the tree of the Knowledge of good and euill The one assuring him if he obeyed he should liue and the other if he sinned that he should die A mercy so long continued to his children should bee greatlye regarded with hartie thankes for it The vse of such outwarde signes is not to confirme God in his promise who though hee neuer added anye seale yet would bee most true in his worde but to confirme vs in the beleefe of that promise which of it selfe and in it selfe is most immooueable For though he be true to performe yet wee are weake to beleeue and a gratious God hee is that will so support vs. Againe the Rainbowe is taken as a figure of Christ and therefore wee thereby taught that when either the darke blacknesse of vglye sinne or the thicke cloudes of greefe and aduersitie doe threaten vnto vs any fearefull ouerthrowe wee should clap our eyes streight vpon our Rainebowe Christ Iesus and bee assured that though that blacknesse of sinne be neuer so great yet in him and by him it shall bee doone awaye and neueâ— haue power to caste vs awaye though those mists and fogges of aduersitie be neuer so thicke yet shall they by him as by a hote and strong sunne be dispersed and neuer able to drowne vs. The greatest raine we know shall end ere it come to such a Flud againe and so shall these things before we fall 7 In the 20. verse you see Noahs trade of life hee fell to Husbandrye an ould an ancient a profitable a godlye and necessary vocation as hath beene noted before Then followeth in the nexte verse his foule fall when hauing planted a Vineyard he drunke of the fruite and was drunke and vncouered in his Tente Such fauls in Gods children though they be theyr shame yet yeelde they vs weake ones great comforte For wee should vtterlye dispayre when wee see our selues if such blots and spots had not beene in such greatnesse once by mans corruption Nowe though wee haue no warrant by them to do the like yet if humaine frailtie ouer carry vs euer wee neede not to dispayre for with God there is mercye to repentance and amendement and greater meâ— then wee haue had theyr wants 8 Marke the filthinesse of drunkennesse it maketh him lye vncouered in his Tente vndecentlye vnseemely nay beastlye and rather like a beast then a man And could it so disfigure Noah a man of such goodnesse so highly commended before and not disfigure vs that are a thousand degrees behinde him shall once beeing so bee such a blot and shall daylye being so be no blot Thinke of it and if you shame in Noahs behalfe to thinke howe vnseemely hee laye take heede to your selfe For fowle sightes are seene bothe in men and women that are drunke 9 When Cham the eldest sonne of Noah saw his Fathers nakednesse he mockingly went and tould his brethren of it In Cham then beholde a true patrerne of all such vilde spirites as ioye in the publishing of other mens wantes whome yet for many graces they ought to reuerence mocking flyring and geering at them with prophane hearts concepts and censures like this Cham. Such hath this worlde had euer but in these later dayes as though Satans kingdome were driuen to this shift he stirreth them vp in euery place most busilye and seeketh their seruice They most vnwarely not marking whome they serue and what they doe are contented to be carried tempted and drawne to this curssed course most fully 10 But when Sem and Iaphet heard of it they tooke a Garment and put it vpon both their shoulders and wente backward and couered the nakednesse of their father with their faces backward and so they sawe not their fathers nakednesse As notable a picture on the contrarye side of all such milde modest louing godly and christianlike spirites which couer with loue theyr fathers and brethrens imperfections infirmities wants and weakenesse charitably expounding whatsoeuer may be so taken either speaking the best or not the worst and wishing in their hearts all men were amended and no man disgraced if he will be amended Such spirits are blessed when the others are curssed and shall stande as well liked before his face who shall retribute to the other in due iustice the very blacknesse of darkenesse for euermore 11 Marke it againe in this place diligently that a good Father hath his children not all good not all alike qualified not of the same vertuous and honest conditions all yet this is not the fathers fault It greeueth him full sore if Cham playe so lewde a part that procureth a cursse and not a blessing But so God pleaseth to exercise his
in the worlde can and that to God himselfe and for greater punishment then any man can inflict wee are so farre from hating that wee hate him that perswadeth vs to hate it Thys is straung madnesse if wee would consider it The Drunkardes drunkennesse cryeth agaynst him and will not suffer the Lorde to rest tyll hee punish it and yet hee loueth it so dooth the Swearer Adulterer and suche like theyr sinnes crye against them c. 7 When the Lorde sayth Their sinne is exceeding greeuous wee maye rightlye note the woonderfull patience and long suffering of the Lorde who beareth and beareth spareth and suffereth holdeth and stayeth expecting amendemente till manye times the sinnes bee horrible and exceeding greeuous as nowe they were in Sodome Nowe hath hee this slownesse towardes sinners that will not amende and is he voyde of affection towardes broken heartes that woulde doe better if they coulde and daylye doe better as they can Farre be such sowre conceits from vs and no lesse farre to presume to sinne because hee is patient For wee see heere though hee staye long yet hee commeth at laste surelye and truelye yea dreadfullye and terriblye with streames of Fire and Brimstone from Heauen vpon suche as presumed to goe on in theyr wickednesse notwithstanding anye admonition to the contrarye tyll theyr sinnes were exceedinge greeuous 8 But the Lordes phrase is that Hee wyll goe see if all bee true or no. Not therein imploying any want of knowledge in himselfe howe all was who can not bee deceyued or ignorante of anye thing but by an humaine speeche After our manner giuing vs to note howe euer in iustice knowledge of a faulte shoulde goe before punishmente of the same And credulitie auoyded to beleeue the worste as a horryble vice It blotted Putiphar it blotted Dauid and it blotteth and blacketh who so euer is spotted with it 9 When Abraham hearde the Lordes iudgementes agaynst Sodome What dooth hee As wee doe in these dayes Care not who sinke if wee swimme passe not who perrishe so wee bee safe No no such sinfull vnfeelingnesse is farre from the heart of so good a man And the Texte telleth vs Hee stoode yet before the Lorde and entreth into a zealous and carefull consideration bothe of the Lordes glorye and Iustice as also of the good of as manye faythfull as might bee founde in Sodome and with all humilitye pleadeth for them bothe his wordes you see and marke them well O this hearte where is it nowe amongst vs eyther to tender what prophane tongues may speake of our GOD or to pyttye and praye againste the intended punyshmentes of our Brethren Alas as I sayde wee care not for any mans woe but our owne and this true loue to God and man is decayed amongst vs. Wee will scarse praye for our neere neighbours that liue dayly amongst vs. Much lesse do the estates of many righteous people in forren countreys affect vs. But learne we in the feare of God from our father Abraham heere to haue a better heart whose true touche and heartie speeches in this place shall witnesse against vs if wee doe not 10 But why did Abraham dreame of anye righteous in so vile a place Surely because hee was a good man and hoped the best of all places so teaching vs to leaue that iudging vaine and condemning braine that we loue too much A good heart hopeth God hath his portion and all be not bad 11 If fiftie if fortie if thirtie if twentie if ten righteous had beene found a promise from the Lorde wee see heâ—re that he would spare the whole Cittie for their sakes and shall wee not see in it the price of his Children with him whatsoeuer the world thinketh of them as also what good commeth many times to the very wicked by them and for them The world hateth and maliceth mocketh and contemneth the godlye making more accompt of one prophane Esau then of twenty true hearted Iacobs but the Lord whose loue is life and worthy regarde indeed more esteemeth one Iacob one true Israelite one faithfull seruant of his then hee dooth ten thousand worldlinges of vncircumcised hearts and eares yea ten of them shall stande before him euen to turne him and alter him as I may saye from anger to mercye when hee will not vouchsafe but for their sakes to respect ten thousand thousand of such as the worlde hath honoured for magnificoes and men and Women of great accompt O euer then may my soule and yours seeke and sue for the Lords louâ— rather then the worlds liking and say with the sweet singer of Israell The greater sort craue worldly goods and riches to imbrace But Lord grant vs thy countenance thy fauour and thy grace For thou thereby shalt make our hearts more ioyfull and more glad Then they that of their corne and wine full great increase haue had And let these dogges and swine of Sodome beholde whether good or euill commeth to a land a Cittie a house by such as feare God For ten sake they all should haue found mercy and haue escaped this fearefull plague of fire and Brimstone from heauen and are these then the hurtes of a place the woes of a common-wealth such as must bee not onely weeded out but digged and rooted out or els wee shall not bee well O price with God and profit to men of such men and women wheresoeuer they are more then wee thinke of and let vs euer heereafter consider it better 12 In that he calleth them righteous in hope some were so who yet were not circumsised plainely it showeth that in those dayes this popish doctrine was not hatched y e saluation is tied to the sacrament If righteousnes theÌ„ might consist without circumcisioÌ„ why may not children now be saued without baptisme which is in the place of circumcision so long as no contempt but Gods speedy visitation by death is the cause This is a new doctrine you see then not ours which was imbraced held of father Abraham so many hundred yeares agoe And I warrant you this Angell which was Christ controlleth not his speech as vntrue but letteth it passe as verye right And as hee tyeth not righteousnesse and saluation to the sacrament so neither dooth he it to his owne life but euen then hee knew it true that Peter after long preached that though God chose him and his for his peculiar people yet in all other nations also he might haue if it pleased him some 13 When he asketh whether the Iudge of all the worlde should not do right hee reasoneth from the Lordes office and teacheth vs that with humble bouldnesse we may do so in our earnest desires as shall not the father pittie his childe and helpe him c. Lord thou art my father then for thy place sake pittie me helpe me saue me and keepe me I beseeche thee and praye thee c. 14 In his title
spared though not by vs. Can we feare or doubt of reward if wee do it when ready will is thus regarded Or doth that doctrine of God condemne good works which thus assureth vs good will is respected yet euer beware to exclude Gods mercy and to put in place of it the works merit 7 Consider what I shall now note vnto you and regard it with me from your hearts Is Abrahams willingnesse to offer his Sonne a token of loue and great affection to the Lord So sayth the Lord heere and so hee taketh it euen as a worke that was done for his sake and which but for his sake could not haue bin obtayned at Abrahams hands for eyther golde or siluer by all the men in the world O harts of ours then that they could feele O eyes of ours that they could see What affection was it in the Lord to vs not to lay onely his owne and onely Sonne beloued and innocent vpon the altar of the Crosse for vs and to heaue vp the knife as ready to doo it but in deede to doo it O loue of loues what loue was this and what affection to vs was this Abraham was commanded of our God who could commaund Abraham should haue sinned if he had refused so should not God Therefore if the one shew loue in Abraham a creature what doth the other in God the creator Well might it be sayde with a vehemency So God loued the world So I say and so as no toong is able to speake of it nor pen write nor hart thinke The Lord giue faith and thankefull feeling euermore 8 Abraham thus stayed from sacrificing his Sonne yet fayled not of a sacrifice in his roome but lifting vp his eyes hee sawe a ramme caught by the hornes in a bush him hee tooke and offred Now remember wee what Abraham sayde to hys sonne before that the Lorde shoulde prouide him a Lambe Was it not so Did not God prouide this ramme to supply yong Isaac his place No question hee did and no chance but Gods guiding hand brought him thither and fastned him there What should we learne then by it but this that if our hearts be set in deede to serue the Lorde in our place and calling certaynly hee will neuer suffer vs to want the thing that shall be necessary and expedient for vs therevnto A great comfort and a true 9 Abraham taketh the ramme and yet none of his owne but Abraham was assured no doubt that it was Gods doing and being so he maketh no scruple to accept of Gods offer and prouidence no more then Eliah made question how the rauens came by the meate which they brought him We cannot folow Abraham except we had his warrant 10 Abraham calleth the place the Lord seeth or prouideth shewing therein his care to continue the memory of Gods mercy not of his owne fact though in deede it was most notable for if he had he would haue giuen some other title that should at least haue glaunced that way but he doth not and so should wee euer seeke the Lords glory and not our owne Surely if wee honor him he will honor vs inough c. Mo things might be noted in this Chapter but let these suffice Chap. 23. Two things in this Chapter especially The death of Sara verse 1. and 2. Her buryall 3. to the end IN mencioning so precisely the age and death of Sara we may note the singular accompt that the Lord made of her and if we marke it well wee shall see it a prerogatiue aboue all other women So would y e Lord by all meanes incourage vs to serue him 2 In that a woman who by nature is not strong in such troubles and griefes many times as she had such remoues and trauels through forren countreys should liue so long how noteth it the power of God greater then any weakenes and how should it comfort vs against any infirmitie of body whatsoeuer 3 When it is sayd that Sarah died though she liued so long remember euer the tale that shall be told of all flesh first or last he is dead she is dead Thus you hard in the fift of this booke of a great sort that euer they dyed were their yeares neuer so many Againe it teacheth vs that there is both a better life and a worse death then heere is in this world otherwise what preheminēce had Gods children ouer the wicked since they dye aswell as they 4 But where dyed she the text nameth the place in Kiriah-Arba in the land of Canaan Thus did the Lord place and set downe in that countrey certayne pledges and pawnes to assure the rest that he would in time giue that land vnto them as he had promised and they should possesse it So may wee now be assured of the kingdome of heauen that forsomuch as many of our brethren and sisters are already there placed and haue taken possession before vs surely wee also shall folow and hee will giue that land euen that heauenly Canaan and new Ierusalem for euer and euer 5 Abraham lamenteth his dead but not the estate of his dead So did Christ our mayster sorow for his friend Lazarus So are we permitted by the Apostle keping a measure as men and women that are not without hope So doth the wise Syrach counsell vs and so hath all laudable custome euer alowed This moderation appeared in Abraham for in the very next verse it is sayd Abraham arose c. 6 He talked with the sonnes of Heth. Where wee see and learne that so wee should giue place to sorow that in the meane while we regard also things necessary as y e buriall of our frends such like otherwise our passions be impatiences and as 〈…〉 the Lord greatly so all wise men will mislike vs worthely 7 Hee telleth them hee is a stranger c. a great token of his rare humilitie and lowlinesse of minde though he were in many respects a very great man Then he seeketh nothing amongst them but for his money as good a testimony that way agayne of a contented minde though he possessed nothing amongst them 8 Nay say the Hittites my Lord thou art a prince of God amongst vs take therefore our chiefest places and bury thy dead in a very great kindnesse and curtesye on their partes agayne And let vs marke in it that humanitie and bountie beare a most glorious shew euen in heathens O how can such vertues then disgrace Gods seruants and professors of a better doctrine then euer heathen knew 9 Abraham bowed himselfe vnto them and yet they were heathens to shewe that he well esteemed both them and their kindnesse But wee haue not so much good nature many of vs to our owne brethren that are of the househould of faith with vs what loue soeuer they shewe vnto vs. Pride and disdayne and scorne are the flowers of our garland and yet none so
by God Why was y e matter now in any likelyhod truly no. Abraham was but a stranger in Canaan yet neyther had any more possession then the sepulchre that he bought there for to bury his wife in But by his faith which wauered not one iote in Gods promise he possessed euen the whole land and therefore he would not suffer his sonne to be remoued thence to the woman if the woman would not come to him O that wee had such faith to beleeue what is promised vs and to expect it with assuring hope then should our hearts be free from many cares that now oppresse them and we possesse to our good content what yet in mans eyes we haue no hould of 11 In the 7. verse Abraham maketh mention of the Lords calling of him out of his owne Countrey into that where hee now was and so stayeth himselfe vpon that that by no meanes he will doubt but God will go forward with his mercy begun in this and by this his calling So so and euen so should all wee bee in that calling whatsoeuer vnto good that God voutsafeth vs. As for example if the Lord haue called vs into the land of light by hearing the word preached vnto vs or any other good meanes whatsoeuer neyther should the world nor wants of men neyther any thing in this life make vs returne to the land of darkenesse againe So of Magistracie or Ministerie or such lyke the calling of God should be our strong stayes to goe through with it against all assalts to the contrary But especially this is a place and an example for them that for any earthly preferment in mariage of their children can be very well content that they should bee caried from Canaan euen againe and againe to Mesopotamia that is from the grace and light of God which hee hath giuen and from the place where he hath promised to giue an inheritance into the mists and cloudes of ould ignorance againe and all damnable superstition Abraham heere abhorreth it though his sonne should lose his wife thereby and surely as he should be our example to folow euer so shall he be their condemnation that will not doo it 12 Marke againe in this verse the arguments whereby Abraham strengtheneth his faith First hee aledged the deede of God in these words qui eduxit me which brought me out Secondly his promise qui loquutus est iurauit which spake vnto me and sware And why doth hee not alledge his owne doings and say because I obeyed hym and left mine owne countrey for him or because agayne I offered to kill this sonne of mine when he bad me and to offer him vp in sacrifice to him or some such lyke surely because the children of God were neuer acquaynted with bragging of their owne works and putting God in the nose with their owne merits Some do it and alas will not see how they offende in it but men and women possessed with Gods sauing spirit neuer did it neither will doo it Abraham knewe merits in hym were no such props to his faith as mercies in God and therefore silent in the one with comfort he aledgeth and remembreth the other So let vs doo if wee haue no calling but the common calling of Christians And if wee bee further eyther Magistrates or Ministers or such lyke then consider also how fitly wee may doo it For as Abraham had the deede of God in bringing hym out so haue Magistrates and Ministers in geuing them that place And as Abraham had hys promise and hys oth verely so haue they that hee wyll bee with them in the cause of iustice and in theyr ministerie to the verye worldes ende Bee it concluded then in our soules for euer that the Angell of God shall be with vs as heere Abraham speaketh so long as wee liue to honor God by a faithfull seruice and not our owne selues by some subtill seemings for God seeth 13 I cannot but remember you of it also how when the seruant putteth the case the woman would not come so farre Abraham doth not bid him tell her what wealth shee shall haue what riches and treasure and that his sonne should haue all or so forth but he answereth by his trust and assurance that the Lord would moue her and bring it to passe if it were his liking and therefore hee sayth the Lord shall send his Angell c. Thus euer euer doth Religion perswade one way and earth and flesh and the world and other way 14 But if she will not sayth hee then c. Where wee see how fully doubting mindes are to be instructed Often times doe we promise good vnto men in the name of the Lord and wee hope it shall come to passe yet wisedome would that wee should more fully teach say as heere Abraham doth But if she will not c. That is yet if God will not thus and thus do for causes knowne to his owne wisedome and not vnto vs then this and this shall be your estate c. 15 Onely bring not my Sonne back agayne sayth hee repeating againe what hee had once giuen in charge before and we noted it O constant hart doth to abide himselfe and to keepe his posteritie in a strange countrey being once called thither although with wealth hee might returne and with his owne kindred peraduenture liue more quietly What a thing in a godly mans hart is a place apoynted hym of God How is he not fickle and fugitiue onely for greater worldly good without any direction from a better cause Yea how must not a man like without God his liking nor carue for himselfe a portion of this worlde where himselfe liketh but where the Lorde will be content remayning constant and with the same contented till the Lorde giue a going out Abraham had his griefes heere no doubt and probably may wee thinke the Cananites were not to hym as hys kindred nor Canaan as hys owne Countrey Yet so would the Lorde And wee see before our eyes that the heart of Abraham answereth to the Lorde O my God I am content to doo it and his toong chargeth his seruant againe bring not my Sonne back c. 16 Then the seruant sware sayth the text That is after hee had inquired questioned talked and was fully instructed concerning his maysters will and the ende of his othe then hee sware A very good example to teach all men how an othe is to be taken But alas where is this conscience and care and feeling with feare to abuse this dutie Where is hee that searcheth and secketh to knowe the matter and the depth of it how farre it may charge him what hee is requested to sweare vnto Yet thus doth Abrahams seruant heere and let vs note it The second part THe seruant thus instructed and sworne prepareth to his iourney and tooke ten Camells c. Teaching and shewing this wisedome that a thing is not
that hee was assured his posteritie was chosen of the Lorde and euen for the kingdome that after folowed that it should be in his stock and line and belong to them Therefore sayth the Apostle that Isaac blessed Iacob by faith and Esau concerning things to come as did also Iacob in the ende of this booke when he was a dying This honor then that heere hee speaketh of shot at that which was fulfilled afterward in Dauid and Salomon but chiefely in Christ vnto whome all people are seruants and all Nations bow euen the knees of all things in heauen and earth and vnder the earth and to whome God hath giuen the heathen for an inheritance and the ends of the earth for a possession as sayth the Prophet Yet true also euen of the godly is this which is said he that curseth thee shall be cursed and blessed be hee that blesseth thee for euen in his holy tabernacle shall a place be giuen to them that make much of such as feare the Lord. And whosoeuer offendeth one of these little ones that beleeue in me it were better for him that a milstone were hanged about his neck and that hee were drowned in the bottome of the sea But chiefely I say it is true in Christ who descended of Isaac that heere speaketh thus which Christ whosoeuer curseth by abusing his person or contemning his truth c. that man shall be cursed and whosoeuer blesseth him by imbracing him and beleeuing on him c. that man shall be blessed 17 Iacob was scarce gone out when Esau came Marke I pray you the powrefull prouidence of almightie God how it ruleth and gouerneth times and seasons dayes and houres and moments of time to the safetie and benefite of his chosen For doth Esau come before Iacob is gone No first Iacob is out of his walke and then he commeth Yet see agayne the narrow escape and let vs learne by it not euer to looke for easy and great passage from perill but be content if hardly and narrowly God deliuer vs scarse he was gone yet gone 18 After long debating of the wrong at last Esau breaketh into teares but preuayled not Let it make vs wary and wise least prophaning the dignitie of our holy calling to Christ and vilely esteeming spirituall graces selling them as this man did for some base price and preferring profit or pleasure before them we at last bewayle the same as now he doth but all too late Let the Apostles exhortation sound euer in our eares Let there bee no fornicator or prophane person as Esau was which for one portion of meate sould his birthright For ye know how that afterward also whē he would haue inherited the blessing he was refused finding no place to repentāce though he sought it with teares Surely such men womē as hauing bin once zealous great louers of the word of preachers professors of the same with very forward affection in all good causes and after to please some mens humors to purchase to themselues this or that profit or that they may inioy some sinfull pleasure either forgoe all agayne quite or in great measure Let them take heed they be not either in or very neere the prophannes of this Esau For what do they else then contemne spirituall things to obtayne earthly sell their birthright that is their title to Gods kingdome had by walking in his feare for such sinfull reward as they gayne by their change God awake all cooled harts and giue them heate agayne that so are slipped and thinke not of it Remember Esau and beware Esau 19 This blessing which Esau wringeth from his father includeth temporall things which are common to the wicked with the godly And that breaking of the yoke from his neck your margin sheweth you when it was fulfilled That which I note in it is a certayne vicissitudo rerum an interchange of things For hardly hath bin scene or rather neuer that any man any stocke or any countrey should be euer aloft or euer below and vnder But the Lord changeth giuing the yoke and breaking it away agayne according to his good pleasure 20 Agayne heere in Esau wee may note some properties of a bad man voyde and destitute of any true grace and learne by them both to examine our selues and to auoyde them if wee finde them First hee hated his brother for this thing and hee that hateth his brother is a mansleyer sayth the Scripture Secondly hee thinketh in his minde a secret venome of a poysoned heart his tong hee stayes sed loquitur in corde hee sayth within him some euill Like as the Prophet sayth they imagine mischife in their hearts meaning the wicked Lastly hee appoynteth a time when hys Father shall bee dead beeing content to make fayre weather and to carry murder and suche murder as of hys owne brother tyll that daye Thys is an hypocrites fashion euer to forbeare euill for feare of men 21 But his mother heard of it He happely afterwardes bolting out some suspicion This is the Lord still and still and euermore in the behalfe of hys nothing so secret to their harme which some way or other commeth not out Thus hath thy power O Lord appeared mightely and by name in this Kingdome and the protection of thy faithfull seruant our deere and gracious Souerayne Queene Elizabeth O Lorde how hast thou opened the darknesse of sinne conceyued agaynst her royall person agaynst thys lande and the life of all that feare thy name For wee were sould wee were sould O Lord by many bloudy mindes shee thy sacred seruant first as our head and stay vnder thy Maiestie and then wee her poore people liuing and breathing vnder her shadowe not to be for seruants and handmaydes as complayned that Queene Esther to Assuerus for then they had not bin so cruell but to be destroyed after many miserable monstrous torments with bloudy sword of murdering mindes that should haue licked vs vp drunke our bloud til they had vomited againe for fulnes with the same And from all this thine owne selfe hath saued vs and set vs free giuing them their portions eyther by Sea or land by one meanes or other as they did deserue Out thou broughtest Esau his conspiracies at all times to this day and saued thy true Iacob whome thou hast blessed amongst vs and ouer vs to our vnspeakable comfort ten thousand wayes Some or other heard of it as Rebecca did heere and were instruments of wisedome counsell and seruice to preuent it 〈…〉 Lord wee thanke thee with the very soules of our foules wee thanke thee crauing mercy that wee cannot do it as we should O Lord continue thy mercy for thy mercy sake and let the soule of our Souerayne be still deere vnto thee write her deere Father in the palmes of thy hands and regard her euer as the apple of thine eye Continue
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
yet in mercy I regarded thee turned my face from thy due desertes and sayd Thou shalt liue Now if there were no merite in this first people why the Lord should chuse them before all others but that mere mercy regarded them in their blood what merit might be in vs Gentiles wild oliues and behind them far in circumstances sundry of great importance that we should swell and be puffed vp Read the whole Chapter in Ezechiel and thinke in your soule how much rather the Lord might complaine of vs generally or particularly as there he doth of them And what should haue humbled them let it humble vs what should haue made them tenne thousande times thankfull Let it make vs not onely that way but euerie way dutifull to our liues ende Moses was a Leuite and yet hee writeth this of his father Leuie an argument euident that flesh and blood did not rule in the writing of the scriptures which hardly is drawne to laie downe any shame or blame of their auncesters but that Gods spirite the God of truth and veritie guided and gouerned the penne of the writer as best was seeming to his wisedome 13 Shal he abuse our sister as a whore say they No yet may not thereon be concluded that against a fault any manner of proceeding is alowed The fact was wicked yet the punishment should haue been orderly and with their fathers aduise who chiefly was wronged and whose wisedome and discretion would better haue guided his sonnes then they any way could direct him But this is youth hotte and fiery rashe and vnbrideled neuer forecasting what may insue but egerly harpyng vppon a reuenge They neuer thinke of their fathers estate and theyr owne in that countrey that they were but straungers there that they were but fewe and that extreame daunger might arise both to theyr father and them by this rage No no the heate of youth doth first performe and then repent when it is too late Whither did Cain his outragious anger carry him Surely his brothers blood was nothing when furie and anger had taken place Saul against Ionathan Achab against Naboth Asa against the Prophet with many moe declare well the effectes of anger when once it is kindled and incensed Theo-dosius after his slaughter of seuen thousande at Thessalonica in his anger by the perswasion of Ambrose layde downe a lawe that whosoeuer after should be condemned to death should haue execution therof deferred for thirtie daies to the ende that if anger had anye way made the iudgement too sharpe this respite and tyme myght againe moderate it accordyng vnto iustice For vt fragilis glacies interit ira mora As I se in time doth melt away so time makes anger to decay Lastly if you marke this answere of Iacobs sonnes it may shew what naked excuses we content our selues withall rather then we will acknowledge that we haue done euil Againe how vnprofitable speech is to an angry man til the mood be past Anger so darkeneth the mind that reason can haue no place No reason to a minde incensed with anger is like a keye to a locke that is iumbled that is it can do no good And as a theefe choseth often the darkest night and the fisher the water that is troubled so sathan to worke many mischiefs in chuseth a hart when it is troubled with anger But let thus much suffice of this Chapter Chap. 35. The chiefe matters of this Chapter are these two The remoue of Iacob away from Shechem The death of certaine of his dearest friends COncerning his remoue the text saith that then God sayd to Iacob that is to say then euen then when his heart was troubled and full of feare for the bloudie tact of his sonnes in Scechem Where see the vigilant care of the Lord ouer his in all their distresses doth hee euer forsake them that faithfully and hartely cleaue vnto him No no hee is at hand and readie euen before the trouble happen to bee comfortable to vs because this is essentiall in him and not accessory 2 Marke how he biddeth him go to Bethel and there build an Aultar vnto God that appeared vnto him when hee fled from his brother Esau why if you remember or looke the place Iacob there promised that if God would be with him in the iourney and keepe him and giue him bread to eate and clothes to put on so that he might come againe vnto his fathers house in safetie then should the Lord be his God and that stone which be there set vp as a piller should be Gods house c. And hath Iacob beene all this while in the countrey and not been yet there to performe his vowe and to giue the Lord thankes who so gratiously had granted his desire O great slownesse in so good a man and verye worthie blame exceedingly See then and marke it well how slacke the best of vs are to paye in prosperitie what we promise in aduersitie euen with great zeale Wee saye in sicknesse if we may recouer we will do this both to God and man and in other perils we promise much but alas where is all when once we are well and out of danger Hath Iacob dulnesse and haue we none thinke of it and by his faulte in this place that must be called vpon and spurred vp by God himselfe let vs amend what is amisse Then marke againe in this remembrance made by God the manner of it Go vp to Bethell Iacob sayth he and make there an altar c. This is not why hast thou not done it and because thou hast forgotten me I will forsake thee or any such like sharpe rebuke Sweete againe is this if we consider it For Iacob was now in sorrow his heart being wounded both for his daughter that was defiled and for the crueltie of his sonnes with the perill also that his whole familie was in In which greefe of his the God of mercie would not adde greefe vnto greefe but sparing him kindly admonisheth him gratiouslye with sweet words not so much as once quipping him for his faulte with but halfe a sharpe word A patterne euer to be followed of vs one towards an other that wee bruse not the heart already broken but too much that we insâ—lt not one ouer an other for slippes and wants but kindely quicken vp when a harde speech woulâ— crush too much O sweetest GOD howe sweete art thou to slaggâ—sh sinners when they doe faull and shall wee not labour to bee like them c. 2 When Iacob had receyued this woord of the Lord hee willeth his household to put away theyr strange Gods plainlye noting that there were such amongst them And knew Iacob this and reformed it not Surely the best men then haue theyr affections and euen good Iacob is not heere without them Rachell his Wife is most deere vnto him and for her sake eyther he seeth not or he feeleth
that verie thing by that meanes being speedily procured which was intended by the same to be diuected and turned away O how could I runne this note to the admonition of them that seeke by such towers as this not onely to get a name but to keepe their posteritie from dispersion that is to continue theÌ„ in that countrey in that towne in that house c. neuer seking the Lords fauour mercy to direct and make strong their desires neither euer seeking to plante his feare in them that must inioye those things But their issew is according the Lord turneth all crosse in his iudgement and for that very thing they are dispersed and driuen often to forsake not onelye the place but the verye lande I saye no more thinke what you knowe 8 If they thought by this Tower to preuent drowning when the like Flud came againe as some thinke they did though it bee not propable the reason being expressed before by themselues to be for to get a name c. then may it admonishe vs howe bad men neuer looke at the true causes of Gods iudgements and plagues but frame vnto themselues some other concepts and runne their course according to the same The true cause of the Flud was sinne and therefore they should haue sayd Let vs sinne no more least a woorse thing happen vnto vs and not let vs builde a towre For the cause bring not taken awaye for which God smiteth no towers nor steeples no tops nor top gallants though they could reache as high as was sayde can euer deliuer from his blowes Let theyr folly be our instruction and whilst we liue pray that we may and indeuour when wee haue prayed to see the true cause of Gods visitation any waye vpon vs or ours that that being knowne wee may take a true course to turne his wrath awaye from vs. 9 The Lord descendeth to see if theyr folly was so great It is a figure meaning the Lorde punished not before there was true and due cause And a good lesson it giueth to all in authoritie that they will looke before they iudge see and be sure of the desert before they laye on the censure So did not Putiphar and it was his blame Ioseph is adiudged and there is no cause So did not the Pharisees when they sent to apprehend Christ without anye matter of truth against him So did not Dauid when vpon flattring Ziba his reporte he condemned his faithfull seruant Mephibosheth and gaue awaye his liuing beeing afterwardes faine to reuerse his sentence with shame when hee knewe the truthe So doe manye at these dayes to thâ—ir great discredit First iudge and then know but folow we a better patterne in this place 10 The people is one saith the Lord and behould we by it a bad vnitie to the ende a glorious name may not dezell our eyes when the thing in nature answereth not the same You read of an vnitie in the second Psalme But it was against the Lorde and his annoynted A like vnitie againe in Iosephs brethren to deale vniustlye and vnkindlye with their brother There was an vnitie in Sodom against Lot and his perswasion And the whole worlde was one against Noah and his preaching So is it heere and so is it often the people are one but not in truth not in right not in GOD and what vnitie is that Be wee not then as I sayde amazed at a name wee knowe who crye vnitie vnitie but wee see no proofe nor euer shall of veritie And wee knowe the Fathers speeche who spake it trulye Vnitas sine veritate proditio est Vnitie without veritie is but a conspiracie 11 They haue begun sayth God and they will not giue ouer Marke how stedfast flesh is in a wicked course In a good thing I warrant you no such thing but iust contrary In the end we will soone begin or hardlye or not at all giue ouer In the other eyther not beginne or most easilye giue ouer Alas our corruption and our weakenes waywardnes also if yee will shall wee thus see our nature described and not consider it and not amend it as God inableth I hope we will 12 Yet ouerthrowne are they for all their ill will to desist and giue ouer Feare not then with what might and maine soeuer the wicked goe about their wicked purposes and that they will so hardly be perswaded to giue ouer for the Lorde is stronger then they and will make them mauger their hearts to giue ouer at his pleasure a great comfort to all that are oppressed and pursued Their tongues are changed and it hindreth this earthly building and can it further the spirituall to be ignorant what is said Such a place is Babell saith the Lorde himselfe that is confusion and shall we say it is profitable God forbid And thus much of this Chapter not standing now vpon Sem his Genealogie Chap. 12. The generall heads of this Chapter are cheefely three The calling of Abraham from the 1. ver to the 4. His obedience to that calling from the 4 to the 8. The crosses accompanying and following the same from the 8. to the end 1IN the calling of Abraham consider first who called God and thereby learne wee that it is the Lordes worke onely to gather hiâ— a church to appoint before all times whome hee will call in time and make a member of the same What man dooth in the gathering of the same he doâ—th but as a minister and seruant vnder him so farre preuailing as he will blesse and no further The foundation of GOD standeth sure and hath this seale the Lorde knoweth who are his c. And whom He predestinated them He called He I saye He fâ—r it is his worke 2 Consider whome he calls Abraham the yonger brother and peraduenture an idolater more like so then otherwise though vncertayne And see we by it that Gods choyse is free not tyed to circumstances of age of birth of degree or any qualitie in man whatsoeuer but on whome hee will haue mercy on them hee will haue mercy He looketh not as man looketh for man many times regardeth the elder brother before the yonger and the outward gift of nature before inward graces of the spirit as Ishai offred his eldest to Samuel to be anoynted King and all the rest before he offred Dauid thinking least of him whome yet God appoynted And Ioseph would haue had his father layd his right hande vpon his eldest sonne Manasses But God doth not so finding nothing in the best to deserue a calling and therefore vsing his libertie without all respect of circumstances as I sayde before 3 Whence was he called euen out of his owne countrey and from his fathers house Teaching vs first thereby that neyther Father Mother countrey nor any thing may be sticked vnto aboue Gods commandement for hee that loueth any of these things more
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
pleasure with vs sure we are by these examples he will not faile vs but prouide for vs as shall be best 3 Dwell in this land and I will be with thee c. Note the blessing of God vpon men when they are where God appointeth them If we carue for our selues bee it vnto vs according to our bouldnes But if we tarrie Gods leasure folow his calling and his directioÌ„ surely it shalbe to vs there according to mercy a good place to stay flitting minds no waye respecting the Lord in theyr changes but their owne pleasures or selfewill 4 Many blessings he promiseth here to Isaac if you marke them and why Because Abraham obeyed my voice sayth hee c. teaching vs plainely that there is no more effectuall meanes to prouoke God to mercie toward children then if their parents before obeyed Gods voyce This is it that God cannot forget neither will forget for his goodnes sake But euen vnto thousands of their seed that serue him and keepe his commaundemenes will he be good O parents marke it and lay it to your hearts You see the fruite of your comming to church of your hearing the worde receiuing the Sacraments and of leading your life according to the waye prescribed it sealeth vp the Lords fauour not onely to your selues but to your children after you to a thousand desents This cannot raking and scraping vp worldly pelfe do with neglect and contempt of all I haue named but euen quite the contrary and therefore I pray you marke it 5 What might be noted heere in his denyall of his wife hath sufficiently bin touched in the remembrance of this matter in his Father before him Chap. 20. whether you may resort againe and compare the Father and sonne together making this note with your selfe that feare and distrust is found in the most faithfull and therefore no cause we should vtterly dispayre for our own wants 6 Abimelechs iudgement of adulterie in the 10. verse will condemne many carelesse sinners in this kinde that make not the like conscience to offend thus that this man did These cursed dayes make but a sporte of this sinne so fowle in the eyes of very Heathens But let vs beware and lay it to our hearts how in all ages men that haue not been past all honestie haue been perswaded that Gods vengeance should light of wedlock breakers 7 Abimelech then gaue charge as you see for Isaacs safetie and his wiues also threatning death it selfe to hym that should touch them See Gods mercy to take away his feare that for his wife he should be killed and not onely so but to raise him vp such a friend of the king as heere wee see O what is not God able to do for his faithfull seruants and what is he not willing to doe also for theyr comfort Let vs cleaue to God then and hee will cleaue to vs let vs trust in him and he will neuer forsake vs. 8 Isaac thus hauing found grace with the king that he might be safe fell to labour and sowed a crop The Lorde was present in that also and gaue him of his labour increase an hundred fould So the Lorde blessed him among these strangers and is that arme shortned that it cannot nowe blesse our labours in our seuerall callings and trades if it please him We knowe it is not and therefore rather we want Isaacks trauell who lay not on the one side and looked to liue but laboured truly and sowed his seed or els we want his good heart toward God and religion and therfore the Lord serueth vs thereafter Iudge your selues as you best can and amend what you finde to be amisse with sowing not with sleeping Isaac got his increase and yet not with sowing neither without Gods blessing but the Lord blessed him saith y e text ver 13. and so makes him the author of this fruitfulnes in y e land as euer he is His mightie increase also otherwise the text doth shew you and marke it well what God can do 9 So he increased in very deed that the Philistins had Enuie at him Thereby we finding the saying true that pouertie breeds pittie and plentie spite yea thereby wee seeing the guise of this world most playne before vs that if a man want he is contemned and if God blesse him hee is enuied for enuie is a greefe at an others well doing And there is no poyson like this poyson for all others hurt some others not themselues but enuie rather wasteth and weareth our owne selues then hurteth others Actius Sincerus sayd well of it when being in company where question was made what was good for the eyes to quicken the sight and some sayd Fennell some Saladine some glasse c. He sayd Enuie was better then all those Noting thereby that enuie and spite is euer busie to spie quickly rather with most then least what remedy but patience and patience against spite shall euer haue victorie at the last Xenophon sayde to one that spake spitefully of him Tu didicisti maledicere ego conscientia teste maledicta contemnere Thou saith he hast learned to speake euill and I in the testimonie of my cleare conscience to contemne thy spite So say we and so do we and the game will be ours in the end Pacientia vincit omnia non colluâ—tando sed sufferendo non murmurando sed gratias agendo Patience ouercommeth all things not with strugling againe but with suffring not with murmuring but with giuing of thanks Socrates was merry when he answered one that asked him why he put vp an iniury and cauld not the partie into law What if mine Asse take vp his heele and hit mee must I goe to the law with him by and by Noting what patience is rather to be vsed of wisemen 10 The Philistins stop vp his wels c. This being theyr malice let it harten vs if euer we finde the like and teach vs that it is as true of malice as of loue that if it cannot go it will creep that is it will shew it selfe as it can and if it cannot do all it would it will yet doo peeuishly all it can 11 Isaac vpon this changeth his dwelling and we may learne by it that quietnesse is to be sought aboue profit 12 In digging of these pits that heere you see marke theyr names the first is digged and he calleth it Esek that is contention or strife because they stroue with him for it Then digged he a second and called it Sitnah which is hatred But at last He digged a third for which they stroue not and therfore he called it Rehoboth because the Lord had made him rowme So then after Esek and Sitnah strife and hatred at last hee came to Rehoboth rowme and rest let vs hope the like after trouble peace after strife rest and after paine pleasure to the praise of
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
what God hath spoken to their iust confusion if they repent not for such disdaine and vnbeliefe Let those mockers of whom S. Peter speaketh consider this They say in their iolitie where is the promise of his comming tush the day of doome will neuer be c. Behold behold yee prophane harts what is come to passe in Ioseph and what yet shall further follow in his time and take vp your scoffes in trembling feare to prouoke his wrath whose truth did neuer fayle nor euer shall 3 Ioseph knew his brethren and made himselfe strange to them speaking roughly c. Some condemne him for dissembling and say wee may not follow him But others excuse it by our Sauiours dealinges with the woman of Canaan to whom he meant in the end nothing but good what showe so euer he made awhile that her faith might appeare How so euer surely the truth is knowen that wee may conceale a truth for a time and not by and by vtter all that in time wee will Therfore hard it is to interpret all the doings of the godly according to outward showe and seeming for a time But that Ioseph knew them and they knew not him some haue made it a figure of our Sauiour Christ knowing but not knowen at diuers times Mary knew him not being risen till he called her by her name yet he knew her So againe the Disciples going to Emans and many moe But the day shall come that he shall be knowen to those that sold him and vnto all as Ioseph in time was to his brethren 4 Ioseph telleth them they are spies and are come to see the weaknes of the land Thereby shewing vs how careful all good subiects ought to be of the safety of their countrey and how ieliouse that any should espy the weaknes or nakednes of the same to the hurt of it euer Far and far vnlike to such vnnaturall runagates as are borne amongest vs which dayly and continually are discouering to the enimie our ports and crekes our men and munition our strength and weaknes and what so euer wee haue or may haue that may hurt our selues or profit our foes But the reward of such is with a iust God that euer hated it since he made man And for this present time me thinke wee might thus profit by this place that if rulers and gouernours be so carefull to keepe couered the weaknes of the Land least any aduantage should be taken by the enimy surely with like wisedome and very godly discretion should all particular men be carefull of their priuat wantes and weaknes their imperfections and infirmities ether to fortify against them that they may cease to be such or to keepe them couered and warely hidden from aduantage sought and to be taken by the aduersarie For this is fit if we care for any thing and no litle good it would cause in time to the common truth Many are too weake and wide open if Satan sailing and seeking a port will enter there And being thus weake and full of aduantage there is not that care that ought to be to preuent the same Whereby we fall with vs the cause that wee should more tender then our selues Be warned by this and apply wee the care of Gouernours in the land to our selues and our amendment in this respect We see it good and let a word suffice vs. 5 They say to Iosephs face that Ioseph is dead The yongest say they is with our father and one is not What a blindnes is this face to face to speake with a man yet not to know him Maruell wee not then if God so will that some see not the truth y t is yet present with them and euen vnder their eies For their darknes is deep whose eies are blinded in the Lords iudgement When Christ spake to Mary she knew him streight but not before So if Christ touch wee see full bright but not before That Ioseph sweareth by the life of Pharao wee see the experience of pitch pitching the touchers of it That be sweareth agayne the second time wee see how easily sinne entereth twice where it hath entred once And therefore learne to beware betymes not giuing entrance at all to that which is euill if wee can 6 Then they acknowledged their transgression when time was against their brother Ioseph and said one to another we haue verily sinned against our brother in that wee saw the anguish of his soule when he besought vs and we would not heare him therefore is this trouble come vpon vs shewing in themselues by such speech that force and fruite of trouble and affliction euen to make men acknowledge their faults which otherwise slily they would dissemble Guiltines in the hart and conscience is fitly compared to a body laid in the graue for as y t sleapeth and lyeth still but at last awaketh and ryseth agayne so doth guiltines sin it awaketh it awaketh biteth ful sore that earst lay stil and was cleane forgotten Prosperity lulleth and lappeth it vp but affliction rouseth it and vnfoldeth all Ruben as one y t is also wounded perfectly remembreth them of that which passed against their brother Did not I warne you saith he not to sin against y e child ye would not heare charging thē in words as worse than himselfe yet touching himselfe also very deepe who both contented in the ende and kept counsell with them all this while So vse fellowes in sinne to fall out amongest themselues when filthye wickednesse hath touched them all But why did hee wishe them not to hurte the Childe The reason in him is very well knowen vnto all because nature moued him the doing was bad But the reason y t I thinke of might haue bin this as yet may be in like case because children in time may be men when we may be reckoned withall for our doings Then Ioseph a child was too weak for ten but now Ioseph a mā is too strong for ten Therfore so vse children whilst they be yong as wel may be answered when they be men There is a remembrance of the anguish that pore Ioseph was in when be besought them A circumstance sure that moueth a good hart very much and most hard is the hart that yeldeth nothing to teares and anguishe of a troubled minde Would GOD the sighes and greeuous grones of our perplexed Brethren mooued vs more Wee should more resemble the GOD of pitie and lesse expresse the manners of these stonie Brethren Wee knowe the truth of the saying most sure that hee which wanteth mercie of mercie shall misse and hee shall haue mercie that mercifull is Yet grieue wee the soules and wring the Bodies both full hard and sore of our Christian Bretheren and Neighbours by vs. But marke these Bretheren of Ioseph here how now it pincheth their verye inwardes that euer they were so cruell to
and therefore let them weigh their estate that take such bitter courses as we daylie sée whether that spirite be in them that was in Ioseph or no. Nay are they like vnto farre worse men then Ioseph was for knowledge in the truth that moderateth reuenges As vnto Antigonus who hearing with his owne eares certain of the soldidurs speake euil of him neuer reuenged the matter but patientlie endured it and bad them either go further or speake softer lest the king should heare them vnto Augustus Caesar who suffred one Timagenes a writer of historie abusing notoriously both him his wife and his whole familie to liue neuerthelesse and to liue in good estate euen in Rome vnder him If such men as these thus gouerned their affections when they had wrong may we carie the credites of christian professors boiling in malice hunting for reuenge and euen breathing out slaughter against whome we dislike as we sée at this day What the Lorde hath saide against such heates sundry times in these notes I haue obserued and our selues full well know his dislike of such dealing Nowe doe but thinke of him that in wisedome saide it Parciús vtendum potestatâ— quó semper ea vti possis Sparingly shouldest thou vse thy power that euer thou maist vse it That is reuenge little and liue long c. 6 The greatnes of the famine is laid downe noted by the effects of it When it consumed all the money in the land and brought it to Pharaohs coffers then all their cattell being glad to giue them for food when their money was gone thirdly all their land and euen their bodies also if he would so haue taken what they offered What a spectacle is this of Gods power what easilie he can do and of his gratious fauour what yet hee doth not Durum telum necessitas A sharpe dart is neede and want And therefore a great mercie is plentie and store Where be our hearts to feele it and to blesse God for it vsing it well to his glorie But what when both money and cattell with land also were gone all become Pharaohs Sée then a wisedome and a fatherly mercie in Ioseph Then gaue he them séed to sow their land yeelding y e king but the fift part and themselues kéeping foure to their maintenance wisdom I say because else the land should haue beene wast and the foode as yet holding out would haue decaied mercie for that if some had had them at such a list they would haue rather taken foure parts and haue left them one then quite contrarie as Ioseph did Mercie againe in that he regardeth their wiues and children c. That is their charges and according therevnto dealeth with them and alloweth to them Which is a thing they little thinke of that shaue to the bones and grinde euen the faces of their tenants now adaies What blessing also this kind dealing had in the hearts of the people the storie noteth when they thankefullie attributed the sauing of their liues vnto him Gracious dealing will euer haue a gracious report with thankefull men when sighing grones of whole families beggered and vndone will crie for spéedie vengeance from a iust iudge 7 Except the land of the priests onelie c. This wiâ—h that before in the 22. verse where it was saide that Pharaoh nourished the Priests with an ordinarie sheweth what care should be had of ministers and what prouision should euer bee made for them This Pharaoh of Egypt had a care of his Priests Iesabel a wicked woman maintained her prophets of the groues 400. at her table Micah in the Iudges maintained his Priest And may onelie the professors of the Gospell neglect their teachers Let the Lord iudge who said the labourer was worthie of his hire Let the Apostle iudge who saith they are worthie of double honour and the oxe may not be mufled that treadeth out the corne nay who with manie similitudes and arguments proueth the contrarie as 1. That no man goeth to warfare on his owne charges 2. That husbandmen eat of the fruit of such vineyards as theÌ„selues plant 3. That shéepherds eat of the milk of their own flocks cloth themselues with the wooll 4. That sowing spirituall things which are the greater we are well worthie to reape carnall things being the lesser 5. That the ordinance of God was to haue them liue by the altar that serued at the altar with other like reasons in that place and to the Galatians if you consider them and gather them out Had the priests of the law the tenth part and shal the ministers of a better testamenc haue neuer a part Such maintenance wil haue such ministers in time out of question to the vtter decay of learning pietie and religion and to the bringing in of al barbarisme error as Satan wisheth Worthie is the vertue of Nehemiah touching this matter euerlasting remembrance and imitation of them that haue like authoritie feare God He finding that the priest Eliashib who had the ouersight of that which belonged to y e maintenance of the priests being ioined in affinitie with Tobiah y e Ammonite an enemie of the Iewes the portions of the Leuites were not giuen them but euery man was fled to shift for himselfe amongst his friends most zealously reformed it as there you may sée threw out Tobiahs vessels thrust out Eliashib placed them y t were counted faithful brought the tithes of corne and wine and oile into the house of the lord againe Marke the state of our times and sée if such Tobiahs be not yet amongst vs and such Eliashibs who dealing togither in all vnrighteousnes conuey the portions of the Leuits by little and little from the church y t all may come to ruine vtter confusion in time They must haue the tith corne the glebe land peraduenture the house also for a dairie and their cousen Eliashib the minister there shall haue the tith géese and the egs at Easter But shall not god visit this great impietie O lord O lord in mercie forgiue the sins of the land and the iniquitie of thy people deseruing iustly the losse of thy worde sweet libertie of their consciences yet yet shew fauor For these mercies raise vp workmen y t are able to féed thy people as they ought either conuert or confound these church-robbers that sauor nothing but their 〈◊〉 gaine that taking thus dailie away the rewarde of knowledge indeuor the death of thousaÌ„ds thousands of soules 〈…〉 created Stirre vp Nehemiah thy faithful seruant to redresse this sin and to settle things carnal as shalbe 〈◊〉 to them that so â—â—spiritual that God be not mocked Howe that be thy people sheepe of thy pasture shal giue this praise for euer for so great a mercie Amen Amen 8 So Iacob dwelt in Egypt in the best of the land grew and
multiplied exceedingly and had possessions hee liued in that lande seuentéene yeares and sawe his childrens children he inioyed his sonne Ioseph in great honour with Beniamin also whom he loued yea hee inioied them all placed about him and liuing in vnitie peace and plentie Sée then the comforts of god to his true seruant after many afflictions God is not changed Cleaue we therefore to him and be euer shall dispose vnto vs for the best If we now weepe he is able to make vs laugh if we now grone vnder any burden he is able to ease our shoulders from it in good time and to comfort our later yéeres with a swéeter measure as he here did Iacob Remember the great calme that followed after their great daunger in the shippe Remember the wordes you nowe are sad but your sorow shalbe turned into ioy Remember the prophet for a moment in mine anger I hid my face from thée for a litle season but with euerlasting mercy wil I haue compassion on thée saith the Lord. Tobiah had his sight againe and ended in comfort Iob had all well againe in the end the lord blessed the last daies of Iob more then y e first Dauid after manie troubles hath a crown of honor Iacob hath his Ioseph againe that his spirit reuiueth Ionas commeth vp againe all in safetie from the bottom of the sea Feare not affliction therefore but refer all to God He is not the god of these men alone but of vs also All shalbe well in the Lords good time al teares wiped away from our eies and what he hath promised anie way so true is he so good is he so himselfe is he and euer shall be Here then might I ende if it were not also worthie obseruing how reuerentlie Iacob speaketh to his son being in authoritie If I now haue found grace in thy sight deale mercifully with me c. Teaching hereby all parents to 〈…〉 their childrens places as their children ought to 〈◊〉 to them So such giuing other that honor is due God shall be honored of them both and in them both Of this buriall 〈◊〉 by Iacob in the land of Canaan withal haue occasion to speake hereafter It respected Gods promise of that land in time to be giuen to his posteritie which he stedfastlie beléeued and for shewe of the same his vnwauering faith and the confirmation of others wished and sought that his bodie might thither be caried to take possession till that tim came Such faith in other of Gods promises concerning vs becommeth it vs euer to haue and God in mercie giue it Chap. 48. In this Chapter two things especiallie are laide downe The adoption of the sonnes of Ioseph to be Iacobs sonnes The blessing that Iacob giueth them TIdings are brought vnto Ioseph that his father was sick Sicke then are the godlie when it pleaseth God as well as others and worne and wasted with diseases and griefs they passe away as other men The Lord could do otherwise if it pleased him But this course is best in his eies that being as others appointed to die they also as others should haue these common messengers and forerunners of their death that hereby receiuing as it were a watchworde that the time is neere they might renounce the worlde with all the flattering and fading glorie thereof they might lift vp their eies to the God of heauen and consider the comfort of that companie They might dispose of their goodes and affaires of this worlde to the quiet peace of them that shall haue them And lastly with more ease depart and make an end the bodie being weakned and worne away by sicknes that it cannot so stiffely startle against that separation Ioseph visiteth his father in this his sicknesse and taketh his two sonnes with him Manasses and Ephraim still shewing himselfe in all things a comfortable carefull and obedient man towards his father confuting also by his example that most sinfull softnesse of some in our dayes who can not abide to come at anie sicke persons as though themselues either neuer should be sicke or being sicke could rest contented to lie by the walles not comforted nor visited of anie bodie That with him he tooke his two sonnes he shewed that more highlie hee estéemed to haue his children receyued into Iacobs familie which was the Church of God then to inioy all the treasures of Egypt 2 Then one told Iacob that his sonne Ioseph was come Israel tooke his strength vnto him and sate vpon the bed c. Sée how the presence of déere friends comforteth the sick and grieued in their beds It euen maketh their spirits reuiue and their strength to come againe that they are able to speake and deliuer matters as whole men How may a friend then answer it to God or man to denie such comfort to the sicke 3 Then Iacob called for Iosephs children kissed them imbraced them and breaketh into these words I had not thought to haue seene thy face and behold God hath shewed me also thy seed Shewing thereby what a full feeling he had in his hart of Gods infinite mercies vnto him receiuing more then euer he could hope or looke for Such such féeling should we also haue in our estates euerie one of vs weighing our case past weighing our case present weighing what once was likelie and what yet now we haue what once we could not dreame of and yet now by God is done and rising vp vpon it into all feruent feeling of a sweete and gracious God which hath so done for vs. This did Iacob here and blessed he this doe not some of vs as may bee feared and therefore sinfull we But now let vs amende and write this saying of Iacob vpon our handes that we maie euer sée it Ioseph then tooke away his children from his fathers knees and did reuerence downe to the grounde O dutifull childe a verie patterne of all vertue and true affection to parents whilest the world endureth So great and so mightie so honourable and so high yet to his father hee boweth and doth reuerence euen to the ground his father being but a shéepheard as you heard before that is a man that liued by breeding and kéeping of cattell 4 Then Ioseph tooke his two sonnes Ephraim in his right hand towards Israels left hand and Manasses in his left hand towards Israels right hand so he brought them vnto him But Israel stretched out his right hand crossing his hands and laid it on Ephraims head which was the yonger and his left hand vpon Manasses head directing his hands of purpose for Manasses was the elder Then he blessed them giuing such title to his father Abraham as I wish vs to marke namelie that he walked with God To teach vs not to delight so much either in honour or prowes or pollicie or any thing in our ancetors as that they were religious and
Gods mercy that in time shall moderate what is amisse 13 God appeareth to him comforteth him saying feare not c. See and see againe the care of God for a true seruant of his These crossings and striuings you haue seene how greeuous they were to a poore stranger you can consider more farre then the like would haue been among his owne friends God therfore speaketh and cheereth him vp leauing vs this to remember euer that he seeth our greefes noteth our wrongs marketh our strifes and in most need he will euer comfort vs. O sweete mercy of a gratious father how may it cheere vs he is not kind for Isaac alone but for all them that trust in him and that haue we found I am sure all of vs if we will remember and fâ—ll shall find if we will regarde him His time he knoweth and wee may not apoint him his time he will keepe and we may not doubt him our pinche hee spyeth and we shall feele him 14 Yet see more both of mercy and power in the Lorde to his Childe That vnkinde king that reuersed his loue towards Isaak and thrust him away the Lorde maketh seeke to him againe for fauour to feare his vertue So can God do if it please him with any of vs when we are most troden downe and abused by any enemies that we haue But let vs not appoint him what he doth is euer best onely let vs see what he can do if it be good for vs. 15 Isaac when they came expostulateth with them of his wrong yet he forgiueth it and feasteth them liberally A good example for our eger wraths that will neuer be appeased If one of vs be touched we carrie deadly hatred to our graue with vs and haue rooted it also in our posteritie that they may carrie it Thus did not Isaac and God was with him 16 Concerning Esau in the 34 verse It biddeth vs marke who they be that marry against their parents minde also with wiues of a false religion Surely Esaus not Iacobs that is vngodlye children not godly children that haue grace in them Againe howe bitter it is to a godly parent to see the degeneration of his childe and to harbour or countenance daughters in lawe that feare not God Thirdly it is very worthie noting that albeit this matching of Esau in that Countrey with mens daughters as we may probably thinke not meane might haue beene some wordlye strength to Isaac who was there a stranger yet being not in the Lorde hee detesteth such meanes and wisheth in his heart no such affinitie but in faith relyeth vpon the sure God 17 Let vs not passe it ouer vnmarked how though Isaac had wealth at will and flowed in aboundance outward yet wanted be not in his howsehold crosses But Esau marrieth against his will greeueth the heart both of father and mother So must it be and so shall it be for this world is not heauen The Lord onely knit vs to him in all our crosses Amen Chap. 27. In this Chapter we haue The stealing of the blessing from Esau by Iacob The manner of the blessing The behauiour of Esau afterward 1IT is said that Isaac was old and his sight was dimme Wherein we may note both a generall prouidence of God and a particular A general that commonly men in age time should by course of nature waxe darke of sight that thereby they drawing towards an other world might be weined from earthly matters and be occasioned more to meditate by want of bodily sight vpon things that are not seene A particular by this meanes to drawe this man to doe that which otherwise peraduenture he would hardly haue done 2 I know not the day of my death sayth hee c. and who dooth knowe it Ideo latet vltimus dies vt obseruetur omnis dies Therefore is the last day vnknowne that we might bee in a readinesse euery daye Nothing more certayne then the thing nothing more vncertaine then the time and such like sayings many Vpon this occasion Isaac will make ready for death and dispose of his matters according to this vncertaintie So let vs doe vpon the like cause For you see wee knowe no more the day of our death then he did 3 He loueth venison And to our comfort it teacheth vs that vsing moderation remembring thanks the Lord is not offended with our fansies Hee hath sanctified all meates to the vse of his children and nothing is vncleane that the Lord hath created And if further wee like this rather then that euen so also is the Lord pleased and giuing vs libertie to vse our liking blesseth with his mercy that particular to vs. O gracious God 4 Rebecca heard when Isaac spake to his sonne Some note of the curiositie in womens natures they will be harkening ouer often when they are not called to be of counsell and it is a tickling desire in too many to knowe all that that is spoken be it purposely wished otherwise Sara before a good woman yet harkning behinde the dore and now heere Rebecca heard and of like by some such priuie harkning All women be not thus but many graue wise to content themselues within their bounds such as be so may well amend it and be greatly commended 5 Now hauing thus ouerheard her husband she entreth into talke with her sonne Iacob to preuent the ould man and to deriue this blessing from his brother to himselfe Wherein we see the picture of a partiall Mothâ—â— more addicted to one childe then an other when yet both of them are alike derely bought to her Touching the subtiltie she vseth I doo not see how it can be iustified for she should haue taryed till God had performed his promise by some direct course 6 Iacob obiecteth what danger may happen and thereby we see the common saying true Plus vident oculi quam oculus more see two eyes then one and especially if ones minde be vehement vpon the thing in question for earnest desire to obtayne a thing dazeleth the iudgement often that it seeth not hidden euill and inconueniences Therefore if euer I should vse my friend I would surely vse him and craue his due consideration to ioyne with me when I finde my affections hote vpon any thing to effect it or haue it for euen then sonest as I say by the vehemency of desire may my iudgement fayle me whereas my friend being swayed no way with any affection looketh more throughly into the matter and with a cleerer eye then I can so finding and seeing such perill and danger such euill and inconuenience as I for my heate carying me vneuenly could not see So doth Iacob in this place obiect what in deede in mans guesse might very well haue fallen out and of like by his mother was not either at all or earnestly thought vpon
thou blessed to day and blessed for euer blessed with heart and blessed with soule yea blessed with the soule of our soules for we were dead now liue yea as sheepe appointed to the slaughter after strange tortures and torments before so were wee but the snare is broken and we are deliuered we released and our enemies crawling in the bottome of the sea Thou hast done it O God our God and to thee be praise for euer and euer for it Amen Amen Chap. 34. The chiefe heads of this Chapter are these three The defiling of Dinah the daughter of Iacob The fraud and subtiltie of her brethren The cruel murder they committed for that cause COncerning the first the text saith Dinah went out to see the daughters of that country That is shee went a walking to gaze and see fashions as women were euer desirous of nouelties and giuen to needles curiositie Shechem the sonne of Hamor Lorde of that countrey saw her and presently tooke her laie with her and defiled her This was the fruit of her needles ietting abroad being a young woman A profitable example to warne all youth honestly minding and meaning to beware and to keepe within for it is safe it is sure it is credite so to doe Libertie and loosenes hath spoyled manie an one as it here did her Which the wise Syrach well knowing willeth all that haue daughters to keepe their bodies and not to shew any cheerfull face to them that is not to be fond ouer them and readie to grant them what libertie witlesse youth may wish to haue but rather to marry them with all good speed and then is a weightie worke performed Salomon indued with such deepe wisedome noteth it as a propertie of an vnchast woman and giuen to filthie delightes that her feete cannot abide within her house but now she is without now in the streetes and lieth in wayt at euery corner The Apostle Paul againe as a thing that greatly disgraceth any woman liuing layeth it downe to be iâ—le and to go about from house to house For this wil make them also pratlers and busie bodies speaking thinges which are not comely Dauid compareth a good woman to a vine vppon the walles of the house because she cleaueth to her house and keepeth within euen loth to be gotten out except the occasion be good and iust Others haue compared her to the snaile that hath euer her house vpon her backe 2 Obserue the consent of parents regarded here euen by the Heathens For Shechem beggeth of his father that he wold get him this mayd to wife that is that hee would procure Iacob her fathers consent and giue his owne also Of which hauing spoken els where at large I stand not now But shame it is for vs to be worse then Heathens 3 This euil newes is brought to the old man euen to Iacob I meane that his daughter Dinah was thus taken vp and defiled Whose woe what it was for so great a wrong let parents iudge that know parents hearts Neuertheles his soones being with his cattel in the field Iacob saith the text held his peace till they were come Thereby declaring that a wise man rusheth not by and by into actions according to his griefe or when his affections are hote but staieth himself moderateth his heat and ouerruleth his passions til quieter minde may better deliberate of a due course This is grauitie this is wisdome and this is strâ—ngth that greatly adorneth any which hath it The want of â—â—is hath caused great repentance when it was too late and daunted the credit of verie many for staied gouernment of themselues Iacob I say held his peace 4 When his sonnes came home they also heare the matter and it greeued the men saith the text and they were verie angry because hee had wrought villanie in Israel and lien with Iacobs daughter which thing ought not to bee done See how wee ought to bee affected to this kinde of sinne which filthie flesh so ioyeth in Iacobs sonnes abhorre it detest it and lothe the verie thought of it so should wee they consider circumstances that increase the foulenes of it as that it was in Israel that is amongst a people professing God that it was with Iacobs daughter that is such a noted mans daughter for pietie and religion c. so should wee and euer knowing sinne to be sinne yet to knowe that circumstances make sinnes greater and greater This argueth loue of God loue of vertue and feeling of sinne which euer are arguments of Gods holie spirite in vs. Compare this detestation and religious anger in Iacobs sonnes against this sinne with the iestes and gibes that fleshly wordlinges make of it and with the prettie excuses that our holie fathers in Rome doe vse Si non castè tamen caute if not chastly yet charily c. 5 From the 8. verse to the 13. you haue Hamer his Oration or persuasion vsed to Iacob and his sonnes to obtaine their good wil that Dinah might be married to Sychem Read it and marke it and you shal see nothing but a fond speech of a fond father to satisfie the lust of a loose sonne who both as he was his father and as he was the gouernour and magistrate of the country should sharply haue punished such behauiour in his childe But peraduenture it was cat after kinde Such father in his youth such sonne in his Howsoeuer surely the truth is tried that blanda patrum segnes facit indulgentia nates A mallie father maketh a wicked childe Read the two and twentie of Deutrenomie 6 From the thirteenth verse to the 18. you see the subtill course which the sonnes of Iacob deuised to be reuenged for the villanie done to their sister and in her to their whole house their making religion and the ordinaunce of God a cloake to couer their craft and a meanes to compasse their desire by No new practise you see neither yet for age worne out either of memorie or practise in our dayes who would haue thought such deadly wrath had lodged vnder so reasonable wordes or suche bloudie murther vnder the show of a marriage Deepe is the heart of man wee see and goodly showes haue dreadfull treasons and cruell massacres often vnder them Euen aliances therefore and offred knots of great good will beware betimes 7 The conditions agreed vppon betwixt Hamor and Iacobs sonnes The consent of the residue of the people wanted which Hamor their gouernour to obtaine assembleth them togither at the gate accustomed and there by a set Oration showeth them what good should growe to the whole Countrie in generall and to euerie one in speciall if they would harken vnto the condition of beeing circumsised that thereby there might growe aliances with these straungers in marriages with them crosse either with others Pretendyng cunningly whiche is the thing I marke the publike good when wholly