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
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
not Such is Gods mercy at this day to vs miserable sinners We fall and offend him some one way some another and all of vs too many wayes Where it pleaseth him to shewe iustice and wrath there he letteth them goe on with hardned hearts brasen browes and stiffe necks euery day worse and worse but where it pleaseth him to shewe mercy there he commeth to walke in the coole of the day that is as I sayd there he visiteth the partie that hath sinned happely the same day happely the same houre euen assoone as the deede is done by smiting the heart as he did Dauids with true remorse sight and sorow of and for what then is done that albeit that can not be vndone againe yet it may be lamented with speedy and true repentance and no more added therevnto as no doubt we should do if God thus walked not to visit vs with his holy spirit Happy were we if we could not sinne and offend our God but since that is not now to this corruption of ours possible pray we the Lorde with bowed knees that he would visit vs euer and quickly yea in the coole of the same day that is ere we go to bed or take any rest that we may see and sigh for our transgressions that day against his Maiestie 2 God walked not then silent but the Text sayeth they heard hys voyce No more doth hee now but wee also heare hys voyce for his voyce are his Ministers Preachers and cryers crying in hys Churche Repent for the kingdome of God is at hande Happye are they that heare them with profit and feeling and who so contemne them let them learne by this place that they despise God himselfe walking in the garden oâ— his Church and speaking to them which contempt he will hotely reuenge one day 3 Agayne by the coole of the day we may note if we will the oportunitie of time that God tooke to come to doo good vpon these seduced sinners to weet when the heate of the temptation was past Thereby teaching his Ministers some godly wisedome to take their time and notably discouering our vile corruption that admit no counsell nor perswasion while the heate of concupiscence temptation is vpon vs. Happely in the coole of the day we will that is when wofull experience hath beate vs and sinfull heate is abated in vs. But O gracelesse wee that no sooner Yet better late then neuer so that wee presume not which if wee doo surely it is many to one that neyther in the coole of the day the Lorde will visit vs but euen cast vs away for euer because we presumed making no more accompt of his Maiestie but to be at our becke and of repentance which is his great gift to be at our call 4 In that they hid themselues from the presence of God Marke the frute of sinne it woundeth the conscience and the conscience wounded feareth accuseth vexeth and tormenteth a man distrusteth in God flyeth from him and vaynely seeketh a couer from him that admitteth no couers But let vs bee warned by it how foolish this course is nay how desperate and daungerous and when through frayltie wherewith we are clothed as with a garment we haue offended runne not from God but runne to God hide not from him but open to him what indeede he knoweth already Fall at his footestoole and cry peccaui I haue sinned Lord I haue sinned woe is me that I haue so but haue mercy vppon me deere God haue mercy vppon me yea agayne and agayne haue mercy vppon mee and according to the multitude of thy mercyes doo away mine offences Thus may you liue but by running from him you cannot runne from him by hiding you can hide nothing and yet for your indeuour you shall dye the death 5 Adam sayd he was afrayd because he was naked when hee shoulde haue sayde because I haue sinned so waywarde is flesh to confesse a truth if it touch our selues with any fault but God folowed him out and asked him who tould him that he was naked thereby vrging him hardly to tell truth and teaching vs all at this day that except we confesse truly and fully playnely and faithfully our sinne to God there is no forgiuenes Wryings and turnings from the matter will not serue minsings and shiftings before hym were neuer currant nor euer shall be A direct confession becommeth a sinner and God requireth it Hee that hydeth his sinne sayth Salomon shall not prosper but he that confesseth it and forsaketh it shall haue mercy 6 But see yet further when hee was so vrged that hee must needes confesse then he layeth it vpon the woman and God saying the woman deceyued me and the woman whome thou gauest mee Would God this sinne of translating a fault from our selues to others had dyed with Adam then had not so many of vs bin so faultie in the same as we are some blaming one thing and some another and fewe men as they ought blaming themselues To recken vp particulars were too long thinke of them your selues and auoyd the like Monstrous is that bouldnesse or ingratitude that rather will blame God then themselues as heere Adam did when they should be thankfull to God for as much as he did The woman doth the lyke and as Adam layd the matter vppon her so she vppon the Serpent both naught and farre from the course of right repentance The third part of the Chapter verse 14. IN considering the punishment of each one marke how first the Serpent is proceeded against because hee was the cause and beginner of this fault thereby teaching that ringleaders to any mischiefe are first to be dealt against as most worthy then remember how before was noted the gifts of God in the Serpent in some respects aboue other creatures which hee abusing now is punished thereby Wee beeing truly taught what shall befall them that doo the like Some haue wisedome and learning somâ— haue power and authoritie some wealth and riches some birth and parentage whatsoeuer it is if wee abuse it to serue the Dâ—uill when it should serue God that gaue it that so doing wâ—â— smart one day and the cursse of God shall be vpon it as heere was vpon the Serpent who beeing more subtill then other beasts became an instrument for the Deuill to deceyue by 2 The Lord sayth Hee will set enmitie betwixt the woman and the Serpent and betwixt their two seeds for euer which may well teach vs two things First that not onely the bodyes of men and beasts are in Gods hand to doo withall what he list but theyr very inward affections passions and dispositions are also rulâ—d by him If hee list hee causeth friendship and loue if hee please he setteth dislike and hatred and euer well in respect of hym The hearts of Kings and all men are in Gods hand as the riuers of water and hee turneth
to the contrary But what do they coÌ„sider that bring doctrines to the word and would haue the word confirme them not learning all doctrines from the word as they should 3 The third part of the Chapter beginneth at the 16. verse where wee reade that Abraham went to bring them on the way noted no doubt by the Lord to tell how euery way Abraham vsed his guests with hys best kindnesse Alacriter inuitare to inuite hartely liberaliter tractare to feast chearefully comiter dimittere and to send away friendly and kindly a stranger or guest it is perfit hospitalitie and very true and commendable curtesye And this we see heere was in Abraham who vnto the former added this that at parting he brought them on the way Surely this mention made of these things by the Lorde is a very great testimony of his great good liking of them 2 Shall I hide from Abraham that thing which I do See the loue of the Lord God to his faithfull children seruants loue conceyleth nothing The Lord loueth Abraham and therefore he cannot hide from him what he is about to do A friend will impart his minde to his friend and whosoeuer regard what God coÌ„mandeth as Abraham did God calleth them his friends saying ye are my friends if ye do whatsoeuer I commaund you 3 〈…〉 the iudgements of God are 〈…〉 now and then with their intents and meaning 〈…〉 men inioy no such blessing Surely sayth the Proâ—hâ—t the Lord God will doo nothing but he reueyleth his secret vnto his seruants the Prophets not meaning euer in all things but sometimes and in some things especially in his iudgements toward that people of the Israelites So woulde God heere impart his purpose to Abraham his Prophet and seruant 4 Seeing hee shall be a great Nation c. And who shall make him so great a Nation surely the Lorde who had nowe alreadye promised and determined it Why then because the Lord hath been good hee will bee good and adde mercy to mercye In deed it is so and what a comfort is this Can any tongue expresse or hart conceyue thys goodnesse of the Lord To drawe an argument from his first mercy to a second and from a second to a third and so euer on froÌ„ mercy to mercy O sweetnesse and goodnesse This knewe Dauid well and therefore in euery Psalme almost he prayeth hym to be good to hym because he hath been good to hym before Thou hast set mee at libertie when I was in trouble therefore still haue pittie vpon mee and regard me c. In the Epistle to the Romanes the Apostle thus reasoneth also concluding that since God had not spared his owne Sonne but gaue him for vs to death therefore it could not be but with him he should giue vs all things also Man vseth to reason thus I haue bin good therefore he may not grate vpon me any more and I haue done a very great good vnto him therefore in all equitie reason I am not further to be vrged But our sweete and gracious God quite contrary I haue been good and therefore I will be still and euer good and the greater benefites I haue shewed the more sure it is I will not stand at the lesser but from the more to the lesse with me shall be euer a sure sequele And if I haue bestowed mine owne Sonne vpon man euen to death how should it bee thought that with him I will not giue farre lesser things also O sweet agayne I must needes saye for what man or woman hath not thousands of mercyes from the Lord and therein euen so many comforts to his â—ealt that he will neuer forsake him but I may bouldlye and with a cheerefull heart say O Lord be mercifull vnto me not because I haue beene a good seruant to thee but because thou hast beene a good God to me If my obedience were to be the argument why thou shouldest show me fauour my heart were gone for I knowe mine owne wickednesse and my sinne is euer before mee But since thy former goodnesse in thy sweete mercy are arguments to thee of more goodnesse to bee showed by thee to the former O Lorde I abound with such arguments to mooue thy maiestie blessed bee thy name for them and I praye thee my God and my comfort so gratious and kinde to adde mercy to mercy fauour to fauour and help to help in this neede of mine that I owing thee now my self for so many mercies I may for more owe thee more then my selfe or my selfe many and many times to loue thee to feare thee to serue thee and praise thee whilst I haue a daye to liue Thus may we chaw this comfort in our mindes and tast the sweete of it 5 Yet if wee haue any care of the Lords glorye surelye the Lorde hath a quicke eye to see it and euen for that also in mercye he will doo for vs and to vs for behould what followeth here as a second reason why the Lord will reueyle his purpose to Abraham and hide nothing from him For I knowe him saith he that he will commaund his sonnes c. A good thing to moue vs to all obedience generallye which the Lorde euer seeth and to this particularly of teaching and instructing our families and companyes which the Lorde heereby to set an obseruation of it moste greatly commendeth Abraham did it and God highly extolleth it we cannot abide it and shall he likewise prayse vs Abraham did it so many hundred yeare a goe and is it nowe but a new deuise that is not needefull Surely conclude thus and it is moste true he instructed his familie that they might know as he knew and religion and the seruice of God liue in them to the glorye of God when hee was gone And for this God will hide nothing from so carefull a seruant wee will not do it but are bothe ignorant our selues and let others bee also caring not what betommeth of Gods glorye either in our life or after our death and therefore from so carelesse wretches hee will hide all his secrets all his counsels yea all his comfortes and the lighte of his countenance for euer Beware beware then whilest we haue time to amend and reforme this fault 6 When the Lorde sayth The crye of Sodome c. hee would giue vs thereby to consider well the horror of sinne So great and so vglye so fowle and greeuous that it euen cryeth and shriketh in the eares of the Lorde for vengeance Caine thy brothers bloude cryeth to mee out of the earth c. Shall we then nourishe and foster that with such pleasure that day nor night ceaseth to solicite the Lorde against vs yea to crye in his eare that he would awake and plague vs Surelye that man that woulde crye still against vs but to man we would abhorre and hate and that which cryeth lowder then all the men
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
last wondering what should ayle him and striuing with him selfe by casting his eyes too and fro vp and downe hee threw them vpon the Mandrakes and presently suspecting they were the cause he remooued them away out of his studdie Vpon which he euery day amended and his sleepie pang was gone So is it surely effectuall to sleepe by this experience 5 When Rachel sought some of these Mandrakes of her sister she angerly answered Is it not inough for thee to take awaye myne Husband except thou take my Sonnes Mandrakes also Whereby we see how eyther an ould greefe breaketh out or els howe indeed Iacob was to blame to accompany the one so much for beautie that hee greeued and neglected the other who had borne him children Euery way it sheweth imperfections of flesh in men and women of the best note 6 Iacobs comming late from the Field in the Euening showeth his painefull seruice to his great praise and the example of all seruants that desire to bee compted good Leah going out to meete him may well be a paterne to all wiues of kindnes and loue to their husbands and in her was a fruite of a louing woman It is some comfort to him that hath trauelled truely to bee welcome home though his fare bee but silly And frowarde vnkindnesse betwixt couples pearceth deepe Leah is dead but this kinde meeting of her husband when he commeth from his labour with both good face and good heart may liue and rule in vs if God will 7 They both conceiue and haue Children Leah and Rachell but it is sayd God heard them and remembred and opened the wombe all which giue glory to God for children and not to man nor any meanes whatsoeuer as I haue noted before The desire that here appeareth of children may bee the poore mans comfort that hath his house full 8 When Rachell had conceiued and borne also Iacob then asketh his wiues that he may depart and telleth his vncle Hee knoweth what seruice he hath done Where we see how a good conscience maketh his maister iudge yea a good conscience feareth no iudge The Apostle telleth them they know after what sorte he hath beene amongst them c. Striue we then euer for this good conscience cleane hand that we be not ashamed 9 If I haue now found fauour in thy sight saith Laban tarrie for I haue perceyued the Lorde hath blessed mee for thy sake c. See and note how faire a subtill worldling can speake for his profit and see how palpable faire flatterie is when expeence hath beene had before of no such nature Why is not Iacob rewarded all this while for his seruice being by Labans owne confession so good Surely the better nature the sooner abused by kinde speeches drawne along and nothing giuen least if he had any thing he should depart So the old saying was euer true Bonus seruus perpetuus asinus If he be a good seruant keep him still vnder and so shall you inioy him longed So that be he good or be he had the worldly and vnkinde maister will giue little or no rewarde For if bad then he deserues nothing saith his Maister if good then faire wordes must feede him and his charge nothing giuen least he depart He must be drawne on to serue in expectation that still he may serue But such Labans are not so wise as they take themselues For they rob themselues indeed by this course of many an honest heart that both is with them and would be with them if such wicked vnkindnesse were not 10 In Iacobs answer note a reuerâ—nt expostulation but no exprobration together with a godly obseruation of Gods blessing vpon his seruice and a careful ascribing of glory to God for it and let it bee whilst wee liue our imitation in any thing whatsoeuer wherein we find the blessing of God vpon vs. For gratiarum actio est ad plus dandum inuitatio A thankefull heart pulleth the Lord on to more mercye when a proude minde to giue to our selues what his meere mercye hath giuen to vs driueth both him and his goodnesse away 11 But now when shall I trauell for mine owne house saith Iacob wherein we see vnder the Lords hand and seale warranted that with care for others wee may lawfullye ioyne a care for our selues and those that be ours For he that prouideth not for his family saith the Apostle hath denied the faith is worse then an infidell Yet so will Iacob care here for his owne that he is content God shall strike the stroke and dispose the number of Lambes to his share at his pleasure Such trust in the Lord and contented relying vpon his good pleasure becommeth all men 12 Then said Laban what shal I giue thee worldly minds loue certainties for feare any liberalitie should be expected at theyr hands When a man knoweth his price thinke they he knoweth his paine and if I pay that he can challenge no more I performe promise but if I leaue it vncertaine and let him stande to my curtesie happily my credit may be cost to for I must content him c Thus earthly and base mindes haue vsually earthlye and base conceipts Still is their hand vpon their halfepenny 13 Iacob will no certaintie but chooseth a way wholy depending vpon the Lords blessing Wherin as I sayd before he sheweth his firme trust in Gods prouidence Which trust we must folow though the manner of couenant binde vs not being in Iacob an extraordinarie instinct that Gods power mercy and fauour to him and his truth and honest seruice to Laban might the better appeare 14 But why saith Iacob this day will I doe it was there such hast of it In respect of Iacob no. But for Laban Iacob knew full well riche mens properties most commonly for wages and promises namely to differre long and performe hardly then also therefore hee will take him while hee may haue him leauing him no second cogitations But leauing vs an example of lawfull wisedome when we deale with wretched minded men that more regarde profit then honestie 15 So shall my righteousnes answer for me saith Iacob c. Where we all see how the godly doubt not of the reward of theyr truth with God though their truth merit not the same Chap. 32.10 I am not worthie saith this same seruant of God of the least of thy benefits c. Therefore no merit yet heere my righteousnes shall answer for me neuerthelesse Why then should a popish eye not see that denyall of merit taketh not away rewarde of mercie But happily they see it and are not content with reward of grace except theyr workes may be also meritorious which if it be so let them looke to it For such pride will smart one daye that will haue Gods grace fall that theyr merit may stande The Apostle teaching vs that grace
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
thing the Lordes sentence as a thing that might fall out if she did eate shee could not bee brought to disobey therefore worketh he away from before her eyes that dread I warrant you with all indeuour The case is ours euen at this day As long as the iudgements of God are before our eyes agaynst sinne we feare to sinne and this feare is as a strong banke to keepe out the waues of wickednesse from ouerflowing vs. But if once the Deuill shake from our hearts thys dread by any meanes as by hope of secrecie impunitie mercy in God repentance in our selues long life good works or what soeuer as hee hath infinite meanes then drawe wee with Eue to a deadly fall and the will of Satan is almost wrought See examples of both Ioseph feared God and this feare most strongly beat back the waue that woulde haue all to wet him had hee yeelded to hys Mistresse The Midwyues the lyke and many mo But out of Dauids minde hee got this feare and hee had his will From Cayne from Absolon Achitophell Iudas and thousands dayly hee doth the same and hath his will Beware then of such bould lyes as tend to depriue vs of this holy feare Such bee these doo this or that consent to mee yeeld to mee wee will saue you harmelesse wee wyll haue a shift c. Fourthly the text sayth Shee sawe that it was good to eate and fayre to the eye noting thereby a lusting looke or a looking lust with a delight in the thing that God had forbidden another mightie meanes to pull her to hell then and vs and all flesh now and euer For that looking eye of Putiphars Wife vppon the bewtie of Ioseph made a lusting heart and a sinfull soule within her So did it in Dauid when hee sawe Berâ—abe Heerevpon the eyes are sayde to bee full of adulterie and hee that thus looketh to haue committed iniquitie in his heart Her ambitious minde was an other meanes noted in the wordes also and still it continueth a meanes to much euill Marke Eues fall then and these helping meanes beware the one and escape the other 3 But how could the Serpent speake since this power is not geuen to beasts but only to man No question it was not the Serpent by his owne power but Satan in and by the Serpent which is not impossible We reade of Achilles horse that foretould his mayster of his death of the flud Causus which saluted Pythagoras of the tree that spake to Apollonius of the oke Dodonaea which spake like a man of Iupiters Bull and many such which who so considereth the guiles of Satan hee needeth not to reiect as vntrue and impossible When God permitteth Satan is able to shrowde himselfe vnder the creatures as may best fit his purpose Many wicked Southsayers Satan casteth into pangs and fits of furie and then speake they by him or he rather by them what he will 4 In that Satan chose the Serpent rather then an other creature because he was wily and subtill me thinke it shoulde giue a good watchword to the crafty heads of this world to take heed least Satan make also choyse of them for some purposes as fittest for him and best able by their guilefull fetches that they abound with and excell in to serue his Deuilship Surely we see by this they are liker to be assayed then playne men and true dealers are For playne men and women that walke playnly vprightly iustly and honestly they will not fit the Deuils turne indeed they are too good for him and God will not suffer them to be abused by him but will set hym packing and sheld them from him but where there is a crafty companyon full of subtilties sleights wiles and false patchings walking deceitfully in all his doings O there is a seruant for the deuills owne tooth and at him will he he shall fit the deuills turne many wayes 5 How was it that the woman was not afrayde when the Serpent came to her and offred to talke with her some thinke because his shape was then otherwise then it is now God his cursse vpon him hauing altered both his forme and going Better me thinke answere they that say because as yet there was no enmitie set betwixt the woman and him Cyrill thinketh because the woman in simplicitie thought that such other creatures spake aswell as her husband and she 6 She was thus tempted seduced and ouerthrowne in Paradise and it may well admonish vs that if that Paradise coulde not free them from temptation surely our Paradises heere shall neuer do it But euen in our Princely Pallaces our glistering Chambers our daintie and delicate Gardens the Deuill will be chatting with vs and seeking to worke our woe for euer and euer if he can Nay would God these paynted Paradises were not rather the places and meanes of our wofull faulls then poorer places be wee geuing our selues so much to the pleasure of them that God is forgotten and the passage to Satans pleasure layde open a thousand wayes O how haue they fallen swimming in pleasures that stoode most holy when they had fewer delightes O how haue courts of Princes robbed them of vertue when in countrey and meaner places no Deuill could violate or defyle Bewace wee then Satan euen in our Paradises yea rather I say then in poorer Cotes when euery thing about vs is bright and braue beware wee that enemy that is black and foule Many pleasures should effect many desires to please the giuer God almightie and no pleasures should make me wanton lusting and longing for vnlawfull things Let Eue bee remembred where shee was deceyued and I say no more it was in Paradise 7 In the former Chapters we haue heard nothing but the Lord sayd the Lord sayd but now come we to heare the Serpent sayd and the Serpent sayd So see wee playnely how after the word of God commeth the word of the Deuill It was not so then onely but it hath so continued euer since When the Lorde hath spoken by the mouth of his Minister Prophet Apostle Pastor or Teacher then speaketh Satan by his Serpents contrarye They in the Church these assoone as they be out of Church yea many times euen in the Church they will be hissing in their eares that sit next them If God haue spoken to a childe by his parents to a seruant by his maister to a man by his freend what is true and good streight commeth a serpent one or other and ouerthroweth all leading them captiue to a contrary course What say these serpents will you be thus vsed will you beare all this you are now no childe do this and do that you shall not dye but you shall liue and be like Gods knowing good and euill c. But as Eue sped by this Serpent so shall you by those if you auoyd them not Such serpents were those yong Counsellers that made Rehoboam Salomons
the same againe It may teach vs this that better is an inconuenience then a mischiefe If we cannot as we would we must as we can I speake it against all heathenish and vnchristianlike impatiencie The heathens rather then they would serue they would kill them selues And many in these dayes rather then they wil suffer what God imposeth will do what God detesteth let it not be so If we cannot be abrode and at libertie because Gods iudgement against sinne hath taken away our footing in such or such sort whilst it shall please him let vs be content returne as the doue did to the place appointed and thanke him for mercy euen in that that yet there we liue and are not destroyed as others haue been 11 Noah stayed vpon this 7. dayes and then sent out the doue againe sayth the text which returned to him in the euening bringing in her mouth an oliue leafe which she had pluckt wherby Noe knew the waters were abated This doue may note the preachers also of the word again who bring in their mouths some good tidings to the Arke that is to the Church and euery good news may be coÌ„pared also to an oliue leafe the tellers to doues That good news y t the women brought to y e disciples that Christ was risen was like an oliue leafe in their mouth they like this doue in this place so all others Reade 2. King 7. of y e good news of the lepers 2. Sam. 18.27 he is a good man sayth Dauid commeth with good tidings so good men women haue words of comfort in their mouths when others haue the poyson of aspes vnder their toongs they haue oliue leaues to cheare vp Noah and his company withall when others haue wormewood and gall to make their harts ake with the bitternes thereof Such doues God make vs euermore if this be regarded of vs we will indeuor it 12 Then wayted he other seuen dayes and sent her againe When she returned no more vnto him First marke the often sending of the doue when the rauen goeth but once It sheweth the difference of a good seruant and a bad The first is often vsed because he is faithfull and true the later but once because then he is found to be a rauen more heeding the carions that his nature regardeth then performing his message which his sender desireth The prayse of these two fowles how they differ in this place for their seruice we all see and it should thus profit vs as to pricke vs to the good and afray vs from the euill In some place or other we are all seruants as these fowles were to God to Prince to Maysters to some or other Let vs be doues that they may often vse vs let vs not be rauens that they may iustly refuse vs. Secondly in the doues not returning any more let vs marke a type of the saints of God that hauing sundry times discharged the trust of their places as the doue did at last haue their departure out of the arke that is out of this life and Church militant and finding rest for their foote in Gods blessed kingdome returne no more to the Arke againe but then continue and abide for euer 13 At last came this comfortable word froÌ„ God Go forth of the ark thou thy wife and thy sonne and thy sonns wiues and all creatures with thee So we see there is no affliction or triall y t God imposeth vpoÌ„ his childreÌ„ but if they indure it quietly trust in his mercy firmely tary his good pleasure obediently it hath his coÌ„fortable end If God think it good to say to any man or woman enter into the arke that is into this or that tryâ—ll of thy faith patience into this prison into that indurance into this restraint of liberty that affliction trouble sorow and care and inward nips or outward pinches surely he hath also an other word for them which in due time he will likewise speake vnto them and that is this Go forth of the arke now againe thou thy wife al thine that is let there be an end of whatsoeuer it was y t tried thee for I haue seen y t faith patience hope that hath pleased me O our good God how sure are we of this and how sweete is it what else but that which thâ— Prophet Dauid found most certaine and testified to the world saying Though gripes of greefe and pangs full sore shall lodge with vs all night The Lord to ioy shall vs restore before the day be light Confessing herein y t after sowre commeth sweet after sorrow ioy after restraint liberty after want plenty to speak with this place after go in to the Arke foloweth certainly come forth againe 14 Yea but when did God bid Noah come forth surely not before the earth was dry for so sayth the text Then there we see againe how wonderfully he disposeth for his children tymes and seasons all for their good when the earth is not for them he hath an Arke vpon the water and when the earth is fitter then the Arke he hath the earth againe all in such times as may be best for vs and how should we thanke him 15 When Noah was come forth he buildeth an altar taketh his beasts and offâ—eth his sacrifice teaching vs this how most carefull we should be whilst life is in vs to be thankfull to God for his mercy toward vs either in deliuering vs out of danger or any way shewing the light of his countenance toward vs. A thankfull hart becommeth a Christian and pleaseth God and the very deuills of hell if they were asked must needs say the contrary is a fault 16 Then saith the story God smelled a sauour of rest that is shewed himself appeased and his anger at rest this pietie was in Noahs heart before but now it smelleth when it breaketh into worke so was Abraham for his faith noted of God before but when that faith flamed out into a willingnes to sacrifice his deere sonne then God cried out now now I see Abraham thy loue c. Surely that which powning and beating is to spice works be to faith in some resemblance the spice is sweet before it be brayed but when it is brayed much more so is faith in the heart accepted of God before oportunitie serue to worke but when oportunitie doth serue and holy works come to a godly faith then smelleth it maruelously and the Lord sauoreth a rest to his owne good liking and our true comfort for euer and euer let it teach vs let it schoole vs and prick vs forward to holy life 17 And what sayd God reade the texte verse 21. he will no more cursse the earth for mans corruption hee restoreth nature Seâ—de time and haruest cold and heate winter and summer day and night and showeth vs thereby that they
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
lesson followe it and vse it with carefull hearts if you meane not to brue for your selues in hell what you wishe to others 4 But what nowe of Agar and her childe in this depthe of distresse and danger O mercye and comfort marke it if wee bee aliue When the greefe is at the top and the case at the worste when the worlde and all worldlye meanes are giuen ouer then God is neerest present and at hande and sendeth his Angel to succoure this comfortlesse Woman and her Childe to his eternall prayse and her greater ioye then euer tongue can tell The Lorde heard the voyce of the Childe saith the 17 verse and the Angell cryed from Heauen to her Who will dispayre of God and his helpe whilst life is in him that heareth and seeth and marketh this Shall it euer fall out that the seede of Iacob shall wante releefe when Ismaell the mocker is not neglected Cannot God forget his promise and let Ismaell dye and can hee forget all his promises in Christ Iesus sealed and deliuered in the bloud of his Testament yea and amen in him immutable and inchangeable foreuer and cast awaye the care of vs O farre bee it from our soules to thinke it and our heartes to feare it This is our warrante with many moe when our case is worste hee seeth and pittieth heareth and helpeth and will neuer forsake vs. 5 See it againe howe warelye the Texte speaketh saying God heard and the Angell spake It dooth not saye the Angell hearde the voyce of the Childe and so cryed Least wee should haue left the Creator and fled to the creatures in our distresses Call vpon mee in the daye of trouble sayth the Psalmist and I will heere thee I I and neyther Angels nor Saintes They shall helpe as GOD appoynteth them I meane the Angels but God heareth and pyttieth and directeth all 6 When it is sayd The Lorde opened her eyes and shee sawe a Well of water to giue the Childe drinke of It teacheth vs all that except God open our eyes wee can neyther see nor vse the meanes which are yet before vs. The Childe grewe and dwelte in the wildernesse sorrowe was turned into comforte by the Lordes mercye and touching outward things God caused him to prosper His mother tooke him a wife also in his time to note the authoritie of parents and obedience of children in that matter and those dayes The third part COncerning the couenant betwixt Abimeleck and Abraham which is the third generall head in this Chapter you see the occasion of it in the 22 verse Namely because they saw God to be with Abraham in all that he did See we by it how the godly are feared euen of men farre greater then themselues for theyr holy walking before the Lord and his gratious countenance to them againe So we read of Herod that he feared Iohn and reuerenced him because he was a iust man and holy not for any worldly pompe or outward strength that he was able to make to hurt him by for his coate was heary his girdle of a skin and yet stracke the vertue of his life maiestie of his calling through the golden Robes of Herod to his very hart and made him afraid of him Great is the power then of true vertue and would God we would marke it as also the dignitie of the calling of the ministerie if it be maintained 2 The kings request being honest note also how easilye Abraham yeeldeth his consent vnto it Euer a vertue in good men to be gentle and courteous and easie to bee intreated for lawfull things The contrary a fowle vice wheresoeuer it is morositie and frowardnesse euen in euery thing Lastly that Abraham giueth sheepe and beenes c. learne we not onely howe lawfull but howe wise a thing it is and commendable both to get and maintaine peace with our cost sometimes and that it is not euer by and by well spared that pinchingly and peltingly is spared But it is euen verified in that manye and many a time penny wise and pound foolish Thus this chapter endeth and we may end also with Dauids remembrance concerning wisedom that the feare of God is the beginning of it a good vnderstanding haue all they that doe thereafter and the praise of it endureth for euer Chap. 22. Generall heads in this chapter these cheefely The commaundement of God to haue Isaac sacrificed The obedience of Abraham The deliuerance yet that God gaue at the pinche 1OF particulars this first that it is sayde after these things God did prooue Abraham c. That is after so many tryals now already passed and spoken of yet God tryed him againe and harder then euer before namely in the sacrificing of his owne and onely sonne What should wee learne by it but this that there is no time limited no age freed no person exempted no not Abraham in his oulde age but whilst life lasteth so long shall Gods exercises be incident vnto vs. And euen still the later the greater peraduenture if so God thinke it good yet all for the best for eyther they make our faith and vertue appeare and so God is glorified for his graces giuen vnto vs and others are helped by our example or els our infirmitie showeth it selfe to the greater humbling of vs and driuing vs to prayer for greater strength Remember also the great honour that Abimilech the King had shewed him presentlye before and nowe marke what followeth the death of his Sonne for any thing hee knoweth Thus is the lyfe of Gods Children a mixture of sweete and sowre and a continuall interchange of sorrowe and comforte comforte and sorrowe 2 Let vs obserue the degrees or amplification of this crosse of Abraham by some circumstances that are layde downe as first that Abraham must take him and sacrifice him his owne selfe and with his owne handes a great matter and far more then if he had giuen him ouer to an other Secondly of the person to be taken who was he thy sonne sayth the Text and not thy seruant Thirdly thy Sonne and not thy wiues Sonne alone as some sonnes be Fourthly vnicum thy onely Sonne Isaac Fiftlye whome thou louest all circumstances of great moment and greatly to be 〈◊〉 of vs that wee may knowe in what sorte God God will be bould with vs his creatures and workemanship when it pleaseth him Wee must not thinke it strange to be exercised euen in those things that are deere vnto vs. But whatsoeuer they are stil to remember that he which loueth any thing more then God is not worthie of him Sixtlye that hee must goe with him three dayes iourney ere he offred him For the olde saying is acerbissimae mora quae trahit paenam misericordiae genus est cito occidere morti destinatum Bitter is the delay when punishment must followe and it is a kinde of mercy to kill quicklye
onely to be done but euen all such things also as may be sit to the good bringing of it to passe are likewise to be cared for and taken with vs as heere this seruant did 2 His making of his Camells to lye downe as it heere is mencioned may remember vs how a good man regardeth euen his beast The time and the place may shew the seruants diligent care to obserue and regard all good oportunities to come by any entrance or successe in the matter he goeth about 3 His prayer to God that hee woulde direct him sheweth his faith and bringing vp in Abrahams house Also how hee trusted not in his owne indeuours though yet hee vsed the best but onely his confidence was in the blessing of God who is able to effect and hinder what he will 4 Whilst mens daughters came to drawe water sayth the text and afterward in this booke we shal reade that Iacob found Rachell keping of sheepe Both these declare vnto vs the simplicitie and playnnes of those dayes touching education of their children I beseech you where were these golden silken pearled and idle Dames that our dayes yeeld when waterpots sherpehooks were thought no hurters of womens hands by the very parents themselues I vrge it not for imitation but for moderation 5 The seruant nameth a marke wherby he desireth of God he may haue notice which the woman shalbe that he should chuse for his maisters sonne Graunt sayth he that she which saith drink and I will giue thy Camels drinke also may be she c. I pray you marke the marke that he wisheth in his maysters wife Is it not a sweete and curteous nature rather then a gay gowne and a loftie looke Is it not a lowly and louing minde rather then any wealth and pompe Surely it is for he wisheth this and leaueth out those And peraduenture touching the last the seruant had hard it out of the mouth of long experience that Diuite faemina nihil intollerabilius There is nothing more intollerable then a rich woman Except God gouerne let me adde I pray you for his grace maketh many ould sayings to fayle of generalitie Yet something there was or is that such prouerbs arose in times past and are still called to remembrance in our dayes vpon occasions Surely all bee not Saints that goe for Saints before strangers it may be feared 6 That thou hast ordayned Marke this word well and in it obserue the iudgement that this seruant had of Mariage namely that there was no hap nor chance in it but that euery one is serued according to the ordinance of God either for comfort or crosse Is it not all one with that which Salomon sayth House and riches are the inheritance of the Fathers but a prudent wife commeth of the Lord How doth this good iudgement then shew vnto vs the good order in Abrahams house for knowledge and instruction He that walketh in the sunne will be sunneburned saith the prouerb and surely where good instruction is in a house or towne the people will sauour of it Would God our seruants might thus sauour of the talke they heare at our tables or otherwise as this man did But alas what know I nay what know ye your selues of your selues without doubt this that if carping and gawling of others if swearing and filthy speaking if mocking and censuring of the way of truth if Papisme or Atheisme be a color worthy carying our seruāts may learne in our houses and of vs to cary such colors but as for Religion and a sound iudgement in the seuerall branches of Gods booke alas alas it is not to be had with many of vs nor amongst vs. 7 By the word mercy in the same verse appeareth the nature and hart of an honest and faithfull seruant that he would not onely haue things fall out to his mayster but in mercy to fall to him that is all for the best and his comfort if it may any way be more then other 8 Now what successe had this prayer of a true seruant with God I pray you marke the 15. verse Eare hee had left speaking sayth it behould Rebekah came out c. See then the gratious goodnes of God and how open his care is to one that is carefull of the credit committed vnto him be he seruant or what else soeuer Euen before he had left speaking the Lord answereth this seruants desire and sendeth by his hidden powrefull prouidence this mayde Rebekah to come to the Well to him Now if wee consider what hee went about and what the Magistrates and Ministers heere apoynted in earth amongst vs goe about is there any comparison Then with assurance may they go on in their places that God will regard them and giue them his blessing when he thus dealt with this seruant 9 In that she came foorth with a Pitcher to fetch water the seruant hauing prayed as you sawe before in the 14. verse note the wonderfull prouidence of God how it ruleth euery action and suffreth nothing to go by chance as many dreame For was there no time to fetch water but now when the seruant laye by the Well wayting for Gods direction Yes many tymes myght shee that daye haue stored her selfe had not God directed euen to that time And what God will must come to passe 10 She goeth downe filleth her pitcher and away agayne sayth the text Heere is then no tarying no gazing at passers by or strangers no prittle prattle nor telling of newes but modestie silence and ready dispatch of that which is gone about A good example for youth if it were carefully folowed 11 But the seruant seeing her make such speede runneth to meete her and prayed her that he might drinke of her pitcher She sayth vnto him drinke Sir In the seruant note still no fore-flowing of his businesse but hauing commended his suite vnto God he beginneth to try the very first that came to see if his mark before mencioned might be found in her In the mayd marke all gentlenesse and curtesie of nature with speech conuenient neyther a foole to say no thing nor yet ouerbould to talke at randon When she had giuen the seruant drinke then see I pray you how no doubt by Gods very direction she vseth those words that the seruant had prayed God before might bee a marke for hym to knowe the woman that God had apoynted for his maysters sonne by I will sayth shee drawe water also for thy Camells By whiche the seruant knewe it was his Mistresse that should be Gods gift and apoynted match for his Mayster Isaac Then hee wondred to consider Gods mercy and prouidence fitting things so quickly and graciously vpon his prayer and bringing so forward the cause of his comming And in deede the manifestation of Gods prouidence is wonderfull for which of vs could once euer haue thought that such things should
friends were loth to parte with her But so would not this most carefull and trustie seruant do but hauing sped well he longeth to be with his maister to ease his minde also which is a speciall good care in a good messenger for aegrè tristia sed cito laeta sunt nuntianda Slowlye is euill but with all good speede glad things are to be tould saith the olde saying Againe because God had prospered him he would be gone making Gods mercie a spurre to his faithfulnesse and diligence and not a stower of him as no doubt many would 21 Then they called the maide and asked her consent therein leauing this for the godly euer and all to marke that as children owe a dutie to parents to aske their consents so euen parents also owe this to their children not violently to force them against theyr liking for who so marrieth marrieth for himselfe and not for his parents and good reason then the heart should loue whom the life must indure till dying daye Now loue is not forced neither euer can bee but God giueth it reciprocally if the match be his No loue no match of Gods making let parents thinke and it is his prerogatiue to ioyne together man and wife If man will ioyne by force and violence whom God hath not ioyned by consent and loue what a bouldnesse is that in him that dooth it and how will God not indure it but turne it to his woe Yet children againe may not bee ouerbould because of this but like if they possiblye can where their parents better experienced then they are iustly like For if they do not thus giuing all possible place to their parents iudgements surely they doe not honor father and mother as they should 22 The mayde then asked saith shee will which was not any lightnesse in hir or easinesse ouermuch to bee intreated but it was a religious yeelding to that without foolish delayes which she euidently saw was the Lordes appoyntment for her It should schoole vs in these dayes to doe the like and neuer to vse nicenesse and follie vnder pretense of modestie when the matter is discussed already by mutuall euiction of either heart secretlye within that the Lord will haue it so Such dilly daâ—ly is fitter for Heathens that knowe not GOD then for sober Christians who haue vowed obedience in all stayed grauitie to the Lordes good pleasure 23 The honest and orderly sending her away with her nurse and maides are commendable practises euen with vs. But especially marke in the 60 verse the blessing they gaue her when shee departed Our care performeth all things rather then this and yet this as necessarie as many others She rode vpon Camels and was not to tender but our wanton wayes wil worke vs woe if God do not change vs. 24 In the 62 verse note howe Isaac not yet maryed for his wife that should be was but now coÌ„ming towards him with his seruant liued from his father and kept house Now adayes riche mens children eyther marry ere they knowe howe to vse a howse or neyther marrying nor keeping house liue to spoyle and spende what others carefully haue got together But wise parents may learne of Abraham heere to see howe they will frame in theyr lyfe time and then as they like them leaue them more or lâ—sse 25 One thing is mentioned heere of Isaac which is worthye memorye whilst wee liue Namely that towarde the euening he wente out into the field to praye It showeth vs the custome of those godlye Fathers of whome he learned it nowe and then to goe foorth and all priuately alone to send vp to God the aboundance of theyr hearts fraught with his feare to meditate of his mercie continually tasted to pray against faults continuallye committed and after many holye debatings of his fauours in them to turne home againe comforted and euen refreshed that with theyr GOD so good and so kinde they haue had some conference as became his Children O wee wee sinnefull and wretched howe manye are our walkes for vayne pleasure and howe fewe or none in thys holye order 26 As Isaac was thus walking in the Fields hee lift vp his eyes and sawe the Camels comming and Rebekah she looked and saw Isaac walking and asked who he was the seruant aunswering that it was his maister she lighted downe couered her selfe with a vaile c. Both her lighting and vayle tokens of her modestye and humilitie The marginall note is sufficient for this if you ioyne vnto it the 1. of Sam. 25.23 where Abigael meeting Dauid hasted and lighted also 27 The seruant declareth all Gods dealing in this matter and no doubt it both contented mooued Isaac whervpon he brought her into his mothers tent he married her well liking of Gods choyse hee loued her a token of Gods matche and hee was comforted with her after his mothers death to teache vs for euer this good that if GOD take one thing hee will giue an other to the perpetuall praise of his infinite mercie and the great incouragement of his children to continue in his feare What a sort of instructions nowe hath this Chapter yeelded vs and yet neither in this nor in any is that halfe noted that might be noted So plentifull is the spring of this heauenly water yea such a sea of knowledge comfort is Gods booke This much is more then we thinke of euer and thus much remembred by this occasion and practised better shall yeeld vs ioy when all worldly follies shall faile their followers We haue heere but a time and how short or long who can tell spend this well and we liue for euer spend this ill and wee dye for euer Life and death differ verye much mirth and miserie weale and woe ioy and paine I iudge we iudge not to be like but euer and neuer are pearcing dartes if we haue any feeling in blisse to liue or cursse to remaine obeying or disobeying the Lords good will The Lord make vs carefull and so I end Chap. 25. The cheefe heads of this Chapter are these Abrahams second marriage Abrahams death Iacobs birth Fsau his selling of his birthright TOuching the first it is a warrant of the lawfulnesse of second mariage against anye prophane minde that wilfully disaloweth it And the Apostle is as plaine when he sayth as long as they liue together the man and the woman are each bound to others but if eyther bee taken away by death the suruiuer is at libertie to marrie againe in the Lorde 2 Remember how God sayd that in Isaac should his seede be blessed yet nows commeth Keturah with six sonnes on a heape such euents fall out to trie the children of God whether they will cleaue to the word or no. 3 Abraham maketh his will and Testament in his life time disposing his good in such sort as quietnesse may folow amongst his children when he is gone
men but performe in conclusion little moulehils my meaning it is many men gape and hope vpon promises for many matters and in the end are serued with a iugling cast as here Iacob was and misse of matter they looked for Trust not the worlde then nor all golden promises in the same for men are false vpon the weights and Laban is aliue to deceiue still Beleeue you shall haue a thing when you haue it and not ouer hastily before you were best 11 But why would not Laban giue him Rachell as hee promised we see he pretendeth custome and manner of that place not to giue the yonger before the elder but why then had hee not so â—ould him in the beginning The truth is plaine hee ment no truth but finding Iacob such a seruant for his profit as hee could not well spare very gladly would retaine still he wrought this crafte to continue his seruice to him for seauen yeares moe Which was performed of Iacob and that willingly for his affâ—ction to Rachell So Laban had his purpose though by a bad meanes and little honestie in him 12 When the Lord saw that Leah was despised hee made her fruitefull but Rachell was barren saith the text First we see the power and strength of affections euen in the best men manie times Here they were so strong in Iacob that Leah in comparison of Rachell was despised which the Lorde saw and misliked giuing vpon that a mercy to her that he gaue not to Rachell to be fruitefull and beare Wherein we see againe that children are the blessing of the Lord and his free gift neuer to bee had by any power but by his Leah ioyeth in his mercy and acknowledgeth that it proceeded from God who looked vpon her tribulation and therefore shee blesseth him and giueth her Children names according to her feeling of that goodnesse so should wee doe and not so little regarde this mercy as many doe She hopeth her Husband will now loue her and keepe her company by which wee see what should be if it be not in all men children are a Chayne to binde them to their wiues in all loue and affection and this Chaine is strong with all good men Lastly shee was contented with her number and we also must learne to moderate our desire by her Many things els are in this Chapter which rather priuate reading then open speech should note Chap. 30. The cheefe poynts or heads of this Chapter are these Iacobs children by others Labans hardnesse to Iacob Iacobs painfull diligence notwithstanding FOr particulars first the text sayth that when Rachel saw she bare no children as her sister did she enuyed her sister c. Where both her enuie and vnaduised speeche to her Husband to giue her Children showeth the frailtie of Women when they wante anye thing that they much desire They are not patient and moderate as they should be but suffer affections and passions to carry them headlong both into sinne against God and offenses to their husbands Wee see it heere in Rachell otherwise a good woman no doubt of it and let the foulenes of the spot in hir make vs wise and warie to auoide it in our selues It graced not her it cannot grace vs nay it disgraced her and it will all to blurre and blot vs. She wished not to others as to hir selfe no not to her owne sister no more doe we I feare me she praysed not God aswell for his mercy to others as to her selfe no more do wee I feare me yet both she and we bound to do it Better then is the spirit that not finding in it selfe what it wisheth ioyeth yet vnfainedly that others haue it 2 The answer that Iacob maketh to her vnaduised speech may very well show vs what answer all Saint seruers should haue at their Saints hands if they heard the petitions that are made vnto them namely as Iacob answered Rachel am I in Gods steed to doe this or that for thee For the anger of Iacob being aliue may well assure vs of the like now except heauen haue made him lesse zealous for Gods glory which no man thinketh Againe his earnest speaking or anger that was kindled may teach vs also how our hearts should burne and bee troubled and greeued in vs when we heare men aske of creatures what is the creators both glory and mercy to giue 3 The giuing of their maides vnto Iacob full fowly sheweth the impatience of flesh and bloud to stowpe to Gods pleasure and indure what he dooth appoint vnto vs. They had rather haue children in this sort then tarrie Gods time in patience and hope Iacobs act in consenting may not be our example Many things in the Fathers God indured that he alowed not simply being not so from the beginning The names of the children show theyr affections which imposed them and so sometimes still as yet amongst vs. 4 Ruben goeth foorth in the wheat haruest and findeth Mandrakes To discourse whereof belongeth rather to Phisitions then Diuines It is an hearbe whose roote hath a certayne likenesse of the figure of a man There is male and female of it that is two sorts differing in greatnesse both of roote leafe and fruite which commonly men call after this sort The fruite of the female as is written in quaÌ„titie like a Chesnut or Wallnut The Aple of the male as great as an Egge the roote forked as man is the smell of it very passing pleasant for the force of it to worke loue I leaue it to others to iustifie that so write of it For the efficacie of it eyther of roote or apple in helping barrennes in Women which seemeth to be ascribed to it by these sisters here they contending so about it happily it is not generall For the Hearbe being very could cannot haue that effect in all bodyes but rather the contrarie in some namely in cold But in hote countreys as in Affrike Spaine Italy Egipt and such like where the bodies are commonly of extraordinary heate this may be vsed to bring them to some good temperature and consequently if God will to more fruitefulnesse immoderate heate being an enemie to conception aswell as immoderate cold is But as I saye I leaue these things to Phisitions For Ruben that found them I rather thinke hee brought them for the pleasantnesse of the smell which is written to be very great then for secret vertue that he knew to be in them to such an end as we now speake of I will tell you what one writeth of his owne experience and so leaue this Leuinus Lemnius saith he had hanged of the leaues and apples in his studdie for the great pleasure of the smell and in time hee began to be so heauie headed that hee could not holde open his eyes in his studdie but must needs sleepe and thus hee continued rather euery day worse then other At
Lord and the light of his countenance to heauen our country where no snubs be c. which happely we are too cold in as long as mans fauor carieth vs along in y e liking of this world Why doth Dauid say it was good for him that he had bin in trouble but that he felt the change of man kindle in him a sweeter thought of that God and his great mercy that cannot change but yesterday and to day and foreuer is the same Why sayth he againe so earnestly but it is good for me to hould me fast by God by God I say to put my trust in him c. sauing that mans tottâ—ring loue and too fickle frendship smote his hart with a deeper consideration of the comfort therof aboue all earthly things whatsoeuer No doubt againe but it was good for Ioseph that Putiphar turned vpon him as he did without cause for he saw therby what man is and what God is and how broken a reed he trusteth vnto that maketh flesh his arme and thinketh all shall be wel with him because such and such giue him countenance Alas alas who hath not bin deceiued by mans fickle fauour and thought all was sure when and whilst he had that and rather might many things fall out then such persons change their loue without iust cause But their experience at last hath bin euen as Iacobs was heere that neither truth of seruice and performance of pâ—ynefull sauour by day night neither neerenes in bloud before mariage nor any increase of knot by mariage neither any blessing of God giuen vnto paines nor any thing whatsoeuer could bold that loue that was neuer true but for respects or that man or woman that neuer made conscience indeed of deserts to yeeld them due comfort according to their qualitie But well well let it be too late to call againe yesterday yet it is not too late to day to see the word of the Lorde before vs and to marke this example of Iacob how hee found a change in his owne vncle without any iust cause and to beware our selues of being ouer farre caried hereafter with that which is so vncertaine in it selfe 4 And the Lord said vnto Iacob turne againe vnto thine owne countrey c. See the sweete mercie of Almightie God to his true seruant When man sowreth he laugheth vpon him when man hateth he loueth and when man looketh away with a face quite altered he looketh vpon and vnto his true Iacob with the eyes of his olde mercy and louing kindnesse rather much increased then any one iotte lesned and diminished O comfort a true one and a great one for thus I feele it When the potentates of this worlde list to waxe bigge against a poore childe of God and to swell with dislike against him they also adde this vanitie to that greeuous iniquitie that they thinke he shall neuer be able to beare their displeasure but he is euen in their hands to be vsed as they will and what will they Surely they intend to begger him and all his to crush him and breake his backe to grinde his face and play Rex with him at their pleasure And other mad men are also of that minde and begin to say alas how shall he do such an one is offended with him and his countenance is changed vpon him Surely he is vndoone and cast away with other like speeches to that end But let these Nimrods that so will tyrannize ouer any poore Iacob and such faithlesse fearefull men as so bewayle the oppressed looke vpon this example here and consider it well Did Iacob perishe when Labans face changed and all his children with him hath Laban power to sinke him and crush him and doe what hee will No but when all these changes are in man then God steppeth in and looketh vpon him that man will not see speaketh vnto him directeth him from them so vnkinde regarders of a true heart towardes them and wholy taketh him into his owne protection to his owne care that neyther they nor any for them shall hurt him and Iacob shall liue in an other place vnder his blessing and mercye better then euer hee did there amongst them O God then euer be thou our God we beseech thee deerely and wee care not what changes man shall make vpon vs vniustly and vnkindly 5 Then Iacob sent for his wiues into the feeld to hym Rachel and Leah Whereby we may note how in matters concerning them it is a good mans part to conferre with his wife and not to do all vpon a brayne in a kinde of prowde and vnkinde authoritie ouer the woman who though she be in subiection vnto her husband by law of sex and mariage yet is she his fellow and companion and helper also euen by aduise and counsell many times Sweet then is the conference of man and wife together about common causes concerning them both and let it be liked in our eyes euer by this example of Iacob that intending a remoue from so vnfriendly a friend sendeth for his wiues to him and talketh with them His speach hath in effect bin considered before by his parts and we shall not neede to stand vpon the particulars agayne only your selfe reade it and consider it marking in the 6. verse how a true seruant that hath conscience in him serueth namely with all his might this is opposite to that eye seruice which the Apostle speaketh of Ephes 6. 6 Come we therefore to the answere of his wiues who with one consent sayd vnto him Haue we any more portion and inheritance in our fathers house c. Do whatsoeuer God hath sayd vnto thee By which ready and full consent we see the dutie agayne of godly wiues namely when their husbands do impart vnto them his purpose grounded vpon iust causes and sufficient warrant then not to hang back to crosse him and grieue him and not to yeeld to him but rather with these gratious women heere to say what God hath put in thy minde that do We are ready and wee will obey Thy lot shall be our lot and the Lords good pleasure all our lots Agayne let it not be vnconsidered how Iacob finding iust fault with their father and vpon true cause complayning of him the women yeeld vnto truth and neither cleaue to their father against their husband nor forsake their husband for to iustifie their father Heere is no such crossing partialitie but as God hath made them wiues to Iacob so they cleaue vnto him kindly and preferre him before all the world 7 By which willing consent to forsake father and friendes country and all and to cleaue vnto their husband may be happely resembled the nature of the Church the spouse of Christ which is euer to forsake all and to follow him 8 Rachell departing stole her fathers idols which he called Gods a great fault in a good woman but weakenes sometimes is
Laban charged heere and let vs be ashamed of such qualities 16 Then Laban answered These daughters are my daughters c. Now see a trick of this world agayne when a man is brideled and dare not hurt then to pretend fauour and loue and to smooth the matter as though he neuer meant hurt which is not so This iugling the world hath not lost yet but God seeth truth and loueth truth Finally a couenant of loue Laban will haue made because his conscience accused him of euill deserts Iacob is content and letting anger go maketh them good cheere Laban sweareth like an idolater and Iacob aright consider you both of a rough beginning there is a smooth ending Laban taketh his leaue and departeth quietly and all is well O able God and carefull God for thy children euer make vs thy seruants faithfull and true that in all stormes we may finde thy fauour and of all feares no worse an end then in thy mercy may be to our comfort as this was now to Iacobs Chap. 32. The chiefe things of this Chapter are these The meeting of the Angells The meeting of his brother Esau And his wrestling with the Angell FOr particulars let vs remember that but euen now was ended Iacobs feare of Laban and his bad measure that he was euer like to offer to him and his had not God restrained him and now followed presently at the ende of that the feare of his brother Esau whome hee must meete What sheweth this vnto vs but the continuall succession of feare vpon feare trouble vpon trouble and tryall vpon tryall vnto the godly to the true teaching of vs what to expect and wherewithall not to be dismayed if it happen for it is the lot of Gods deerest 2 We see heere a multitude of Angells meete Iacob as hee setteth on his iourney Where first marke the thing and then the oportunitie of it touching time For the thing it selfe it truly confirmeth this doctrine that God giueth his Angels charge ouer his elect to attend and defend them as shall seeme best to his great mercy and infinite wisedome so saith the Apostle are they not all ministring spirits sent forth to minister for their sakes which shalbe heires of saluation so saith the Prophet the Angels of the Lord pitcheth round about them that feare him and deliuereth them yea hee hath giuen them charge ouer euery one that putteth his whole trust in God and committeth himselfe wholy to his protection in all temptations to keepe such an one in all his wayes And they shall beare that person in their hands that hee hurt not his foote against a stone Examples in Elizeus in Peter in many mo It derogateth therefore greatly from the mercy care that God hath for his to say euery man hath but one good Angell and one bad for euery man and woman fearing God hath many as Iacob had heere and euen so many as any way shall be needfull in his wisedome that euer knoweth what is expedient fit Secondly for the oportunitie of this vision you see how great it was euen then when Iacob was setting forward to meete with his brother Esau of whome he was very greatly afrayde not only for himselfe but for those with him that were as deere to him as his life What they taught Iacob by thus appearing vnto him we may all very easily conceyue surely euen this that though he were weake yet was he strong strong I say by God and the might of his power who should neuer suffer him to miscary whilst he had an Angell in heauen to send with him but would so stand on his side against Esau that all should be well and with safetie passed ouer O this God this God of ours doo wee not see him Since this booke began haue wee not seene many testimonies of his loue and care not only to help and comfort but euen in the nick to doo it when there is most neede and when his childs heare is downe in the body by some occasion Neuer any more notable then this to Iacob heere and therefore let vs marke it and of them all conclude how blessed the man is that hath the God of Iacob for his help whose trust is in the Lord his God 3 The next thing we may marke is the counsell of Iacob vnder Gods blessing taken of him to pacifie his brother and to haue a good meeting First he sendeth messengers to him to signifie his comming least by stealing by him he might iustly offend Secondly he deuideth his people and cattell as you see Thirdly he prayeth Fourthly and lastly hee sendeth a present In all which we may note two things First that the godly haue neuer bin despisers of means though their trust in God and assurance of his helpe were neuer so great but wisely and with good pollicie and discretion they haue disposed themselues to vse the same as God directed Secondly that it is lawfull to vse submission in some sort to the wicked and that religion standeth not in stubbornes and frowardnes and disdainefull proude and vndutifull speaches as some imagine 4 These messengers thus sent of Iacob to giue his brother notice of him returne againe and tell him that Esau commeth to meet him with 400 men whereupon sayth the text Iacob was greatly afrayd and sore troubled not knowing what Esau meant by bringing thus many with him which of like Esau did onely for pomp and to shew his power but fearing the worst as nature is apt in the very best The thing that we are to note in it is how hard it is euen for Iacob y t is a very extraordinary mā to cleaue stedfastly vnto God in perill danger and to ouercome by faith such false feares as will muster thēselues before his eyes We saw before how God had comforted him by y t host of Angles that met him yet now euen now againe when hee heareth this newes the infirmitie of flesh appeareth and Iacob is sore afrayd Knowe wee then our mould what it is and if so notable a man as Iacob after so many incouragements haue yet imperfection of faith set wee it downe that great is our neede farre farre vnlike Iacob to pray for faith that the Lord may increase it in vs euer more and more See againe in Iacob euer as we go the life of man feare after comfort and comfort after feare ebbings and flowings risings and fallings so wee go along and so wee shall ende 5 That he falleth to prayer after he had deuided his companies see both the right vsage of lawfull meanes and the true cōfort in all distresse whatsoeuer it is The right vsage of meanes is with prayer and the right vse of prayer is with meanes if God offer them these one exclude not an other but both ioyne together as louing friends and thus ioyned and ioyntly vsed the Lord giueth his blessing to
the best The true comfort in all distresse we see heere is to flye to God by prayer to cast vp our eyes hands and harts to his holy Maiestie that hath written his faithfull in the palmes of his hands and cannot forget them This now is Iacobs refuge chiefe and most comfortable O God of my father Abraham and God of my father Isaac looke vpon me c. We know how he sped and what promise we haue at this daye if we knocke therefore vse we the like in our distresses and expect in comfort his assistance 6 In the Prayer it selfe consider how sweete it is in the childs wo for him to be able to remember that his parents were godly and in fauour with the Lord. Then conceiueth hee comfort that hee which loued the stock will not cast away the branch but graciously respect him and therefore to his comfort he crieth O God of my father such an one and such an one that went before me looke vpon me and haue mercy vpon me thou wast his God full good and full kinde euermore shew mercy now to his seede according to thy sweet promise and so foorth A great cause to make parents godly if there were no other that their children euer may pray as did Iacob O God of my father c. 2. Consider how he groundeth both prayer and hope vpon word and promise saying Lord which saydst vnto me returne c. So let vs doo and not first do rashly what we had no warrant for and then pray to God for helpe wherein we haue no promise yea it you marke it he repeateth this promise ouer againe in the twelfth verse it was such strength vnto him to consider it Thirdly not merit but want of merit is his plea. I am not woorthie of the least of al thy mercies c. Which beateth downe all Popish pride and biddeth them learne that surâ—ly if Iacob wanted worthines and worthines of the least they are no Iacobs but farre behinde him and therefore much more vnworthie mercies many and mercies great which yet God bestoweth Secondly it mightily comforteth vs against that fiery dart of the diuell wherewith hee often trobleth some weak ones namely y t they are vnworthy vile wretched and thus and thus vnworthie therefore they may not pray to God nor expect froÌ„ him any fauour Ah wicked spirit auant for do we see here Iacob driuen away from God with any vnworthines no no but in the humble confession thereof notwithstanding it all he commeth to God and so doo wee comfortably and boldly For though our vnworthines bee more then Iacobs yet is it not the measure onely that God hateth but the thing and if here we see the thing no reason to driue from God where it is acknowledged surely no more is the measure neither where that also is confessed and bewailed truly Lastly consider here he alledgeth his weaknes as a reason to moue God to mercy for I feare him saith he least hee will come and smite mee and the mother vpon the children What a comfort is this that wee should haue warrant in the word to vrge God to mercy by reason of our wants Sathan perswadeth vs we must runne away by reason of our wantes but you see he lieth and the contrary here is our comfort Yet see this further Iacob was comforted many waies as you sawe before that hee should not feare yea by an hoste of Angels that met him and yet he feareth This was a great infirmitie of fraile flesh in Iacob you must needs confesse and yet so farre is Iacob from being daunted with this to keepe from God that euen because of it hee goeth to him and not hiding it nor fearing the discouery of it layeth it before the Lord as an argument to moue him How then shall we doo quite contrary to what we set here and say O I dare not I dare not I am so weake and euer fearing that God will not heare mee Moue him as Iacob moued him say as Iacob might haue said Truth Lord I haue had many comfortes and helpes of my faith to driue all feare farre from me and to assure me of thy care and yet Lord I feare stil thou maist say therefore to me O thou of litle faith I will no more regard thee but Lorde such is not thy sternnes to thy children What moued thee therfore first to yeeld me comfort let it moue thee stil I most humbly beseech thee for they both stil remaine to wit thine owne goodnes and my imperfection Thine remaineth and mine is not yet gone quite as it should Lord then helpe me for yet I feare Thus shall we follow Iacob rightly in this place and let him thus profit vs. 7 I cannot omit this godly remembrance that Iacob here maketh of his first estate when he came into the countrey and of his estate present now when hee doth returne With my staffe saith he came I ouer this I orden now haue I gotten two bandes A notable meditation morning and euening for rich marchantes wealthie lawyers and men and women of all degrees whom God hath exalted from litle too much or from lesse to more any way and would God we thankfully might thinke of it often 8 By the way also we may consider the difference of times and maners of men Then Iacob traueileth into Mesopotamia with a staffe or rod in his hand and safe inough Now if we wil go but to the next towne swords and speares and gunnes are necessary or els we smart for it so changed are times and men in them 9 Then Iacob maketh readie a present for his brother Esau the fourth and last of his Counsels as I noted before The greatnes of which if ye marke it sheweth vs how dearely peace in the land of Canaan is to be bought and what we must be content to depart from for the same Vnderstand by the lâ—nd Canaan our own country and home where we haue been born and brought vp learned and liued in the light of the truth how precious in our eyes should the peace therof be What Sheep and what Goates what Camels and Coltes what kine and what bullockes what treasure and substance of any condition should we willingly part withall stil to keepe that Vnderstand by Canaan the truth of the figure euerlasting heauen and what ought we to part withall to purchase that Surely not with as much as Iacob doth here but with all that euer we haue euen life it selfe if so the case require For hee that loueth house or land or any thing more then that is vnworthie of it So then possesse wealth that we willingly part with it if the keeping must part vs and our heauenly country 10 All thinges thus ordered and the presentes dispatched away night is come and hauing gotten ouer his wiues and children and all that he had ouer the ford Iabbock
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
not with that heat or both seeing and feeling he lingreth reformation ouerlong She had stolne hir fathers idols as you heard before and what others they had gotten in the spoile of the Cittie it is vncertaine Prone is our nature by naturall corruption to such abuse and if Iacobs people so well instructed will yet be halting O what are we This cleaueth to our bones and the very marrow to be superstitious and delighted with euill The Gods that be seene best like our humors and what hands haue made we repose trust in but fie of this folly if wee bee aliue and not dead in heart to God and grace 3 What then did God abhorre the household of Iacob and refuse it to bee a Church No howbeit that familie was thus blemished and the wife of his loue that slepte in his bosome thus all too spotted yet euer were Iacobs sacrifices acceptable vnto God and his family cared for as his Church Note we thereby not to loue idolatrie or to mingle the wheat with the chaffe ne yet to extenuate Iacobs fault nor to followe him our selues in not reforming But note wee this and note it agayne that particular blemishes in some of a Church not yet amended depriue not the whole eyther of name or nature of a Church neyther make the good thinges therein done according to the worde as were Iacobs sacrifices of no effect much lesse do they reach out daunger of death and damnation to all that holde fellowship with that Church eyther not knowing or no waie approouing what is euill I could vrge the place harder if I would 4 In bidding them cleanse themselues and chaunge their garmentes lette vs note how outwarde ceremonies helpe inwarde duties vse them as helpes and not make them our rests thâ—nking all is doone when the outwarde thing is doone but knowe that cleane garmentes call for cleane heartes much more and cleansed bodies bid cleanse our soules much rather else are we like the Massing Priestes that washed theyr fingers so solempnely and neglected theyr consciences altogeather or lyke the hypocriticall Pharisies that scowred so carefully the outside and forgot so negligently the inside 5 Then they gaue vnto Iacob all the straunge Gods which were in their haÌ„ds c. where see a very notable example of prompt and ready obedience to the worde Blessed therefore he that had them and blessed they that so willingly hearken vnto hym Such Iacobs to bid and such people to obey would long and long continue these happie dayes of peace and freedome vnto vs with a gratious Gouernour and Soueraigne ouer vs in whose dayes wee may truly say mercie and trueth haue mette togeather righteousnesse and peace haue kissed each other But why are they so zealous and ready now hauing beene so dul hitherto Surely the daunger they sawe themselues in by that outrage committed was a great meanes of it And therefore well may wee marke howe profitable for vs sometimes are feares and dangers troubles and perplexities in this worlde Then are wee awaked and quickened that before were heauie and then wee both heare the worde and obey it with alacritie and readinesse Take then the crosse away and take our great good away as we plainly may see But the text sayth Iacob hid them vnder an Oke that was in Sichem when as wee read that Moses tooke the golden calfe that Aaron made and burnt it in the fire ground it to powder and strawed it vppon the waters and made the children of Israel drinke of it A zeale indeed against Idolatrie and superstition For aunswere whereunto it may bee sayde that good mâ—n haue their wantes and Iacob himselfe in this was not so prouident as hee might haue beene Yet with comfort wee see that euen this measure of vertue and pietie in Iacob was accepted of God the want pardoned and cast out of sight With comfort I say we see it beeing thereby iustly incouraged to doe good and to hate euill seeing there is mercie with God in sweete kindnessâ— to accept what is well and to turne his face from what is wanting Away therefore with all discouraging thoughts and verye sowre conceipts of no acceptance with God where any blemish or imperfection is For euen in this example if we had no mo it is prooued false 6 When Iacob thus had reformed his house he tooke his iorney from Sechem towards Bethel and the text saith The feare of God was vpon the cities that were round about them so that they did not follow after the sonnes of Iacob It is the Lord then that cooleth and quencheth the rage of men against his children yea it is the Lord that is able to mussell the mouthes of the Lions of this world wheÌ„ they bristle themselues beside his liking to commit any violence or furie vpon the godly Let him say nay and they cannot stirre let him saye I and they runne a pace The Diuels themselues cannot touche the Swine tyll they haue leaue of him and are porcorum setae numbred sayth the auncient father and his chosen children forgotten No no there is no power against the least of them except it be giuen from aboue Therefore care away comfortably sing we and say we Si deus nobiscum quis contra nos If the Lord be with vs who can be against vs. No doubt these inhabitants had burning harts against Iacob and his familie for the murder committed but both hartes and handes are bridled by him that bridleth the verye diuels and such a feare is stricken into them by the Lorde that Iacob goeth safely on his iourney and not one dare looke out of the doores after him to attempt any euill against him O sweete God O deere God direct vs aright to be thine truly and we see here our safetie Thou wilt defend thou wilt protect and mightier farre then our selues are thou wilt make to feare vs for our good Blessed blessed be thy name for euer and let our hearts till death be secure in thee Amen Amen 7 The next thing I note is the death of Rachell the wife of Iacob deere and deere and twentie tymes deere againe vnto his heart Who can expresse the woe of this daye and the bitternesse of this losse to the man of God Rachel is dead and is she dead O death voyde of mercy or respect of persons She dyeth vppon childe an increase of greefe she calleth the childe the Sonne of hir sorrowe a heauie worde But be comforted Iacob and leaue all to God who giueth and taketh at his pleasure And learne wee by thee whilst the world indureth to knowe worldly comforts whatsoeuer they be to be subiect to change Loue with vnfaynednesse what may be so loued but loue neuer too much for feare of a check So loue that wee thinke of losse if the Lorde so will yet so loue that we wish no losse if the Lorde so will Let his liking moderate our affections euer
noteth in all likelyhood quarrels would haue growne and perrillous contentions Esau was mightie fierce and irreligious and what conscience such men make to wrong and wringe a good man the world yet sheweth too much All this God preuenteth in mercy to his Iacob and maketh Esau giue place Cast we our care then vpon God and labour to be his we shall euer bee cared for 3 Their riches were so great that they could not dwell together saith the text that they could not dwell together and the land wherin they were strangers could not receiue their flockes Let neuer then filthy feare to want in this world what may be good for vs wound our soules with distrust in God The beasts of the field the foules of the ayre and the fishes of the Sea be all his yea the whole earth and all that is therein is his as the Psalme sayth If to Iacob and Esau hee be able to giue such wealth when went his powerfull might from him that hee cannot do it againe to you to me to whom soeuer his good pleasure is and shalbe If in a straunge country their flockes be so many let my soule neuer dispaire for place but dwell where the Lorde appointeth and with beleeuing heart remember such examples as this Yea let it go to bed with you let it rise with you write vpon your hand and print it in the very veines of your hart what the Psalmist saith The Lorde God is the Sonne and shield vnto vs the Lord wil giue grace and glorie and no good thing will he withhold from them that walke vprightly He that honoureth me him wil I honour saith the Lord and hee will not breake a promise to very Esau of any good or comfort as you see in this whole chapter Be not we faithles then but faithfull 4 A sweete comfort againe I see here in this that if a man and woman feare the Lord themselues if religion be setled in the furrowes of their hearts as it was in Isaac and Rebecca surely euen vnto their wicked children if they haue any yet for the parents sake God granteth often worldly fauours as here to Esau who would not then with a faithful heart loue such a God He loued Iacob and hated Esau yet Esau beeing the sonne of a good father and of a vertuous and religious mother the fountaine of mercy and God of all goodnes to his true seruants euen the God of heauen wil shew mercy to this Esau thus farre as in the world to make him a great one and to giue him riches Againe I see worldly slate no good cause why men should forget themselues and waxe proud but euer looke at the inward heart what pietie is there least painted port glistring glory of this fading world be vnited in my person with the hatred of God concerning future state as it was in Esau I haue hated Esau saith the Lord and yet his pompe thus great Were this thought of peraduenture our hearts would chaunge and with lesse regarde of earthly showe make earnest search for the fauour of God how indeed wee may be assured of it towards vs euer 5 God promised Iacob that Kings should come out of him but behold as yet all the glory in Esau How then hath God forgotten or will he faile in faithfulnesse toward his seruant No no you knowe what glorious Princes came of Iacob in time and the Prince of Princes that sitteth vppon his throne for euer Christ Iesus Bâ—t as yet Iacobs show is lesse and Esau his ruffe hath the eyes of men Thereby wee learning that Gods vsuall maner is to keepe his children vnder faith and hope in this world euer What pleaseth him hee performeth in Iacobs life and the rest his faith is exercised within hope assured of it in time so with an other and an other after him and still there is vse of faith and hope in this world with the godly Bee content then with what God granteth and beleeue the rest if it be promised 6 The inuention of mules specified in this Chapter sheweth the busie curiositie of some mens natures giuen to newes and straunge inuentions not contented with simplicitie and plainenes nay discontented with the course of gods nature many times If wee praise this inuention take heed wee touch not Gods former distinction of their kindes and sexes which hee had created Therefore rather blame I then praise such needles newes as this was 7 You see in this Chapter as I said before all the glory in Esau and Iacob hath little but hereafter these Edomites fall and the Israelites rise Therefore thus let vs profit by it as neuer with the lustie bloods of this sinfull world to despise the slow going forwarde of the children of GOD or the cause that they maintaine Sat citò si sat bene Soone inough if well inough that is fast inough if with Gods fauour and better a stable estate that is in longer time atteined then a fickle fading estate got in hast Not vnlike the grasse vpon the wall top that is soone vp but assoone withered and gone againe Lastly for genealogies in this Chapter layd downe I referre them to each mans diligence that list to search them wishing the Apostles counsell followed in this matter euer 1. Tim. 1. Verse 4. and Tit. 3.9 For our Pedigrees in these dayes as they haue an vse modestly and moderately looked into so shewe they mens vanities otherwise vsed who yet would not like to bee called vaine Maximilian the Emperour forgot himselfe in it as I haue shewed before and of his very Cooke hee was reprooued Let not the wise man glorie in his wisedome nor the strong man in his strength much lesse in ioyned Pedigrees but hee that glorieth let him glory in the Lord and that his name is written in the booke of life and he reckoned in the rowle of the righteous He that is ouer busie in laying downe his auncestors whilst he seeketh to be esteemed as descended of them is often iustly despised as degenerated from them and not in any measure seeking to expresse the vertues in them But let thus much serue both of this matter and of the Chapter Chap. 37. The heads of this Chapter are chiefly three The hatred of the brethren towards Ioseph Their treacherie against him The lamentation of Iacob his father for him THe causes of their hatred are specified in the Chapter to be these His complaining of them to his father verse 2. His fathers great loue to him aboue them ver 3. And the dreames which he had seeming to note a superioritie ouer them like to ensue in him ver 5. c. The greatnes of their malice is also mentioned when it is said they hated him and could not speake peaceably vnto him verse 4. For particulars to beginne with the first cause of their malice towardes him because he brought their euill as the text saith to his father it
his hart by this tender weping forth he came to dine with them But they prepared for him by himselfe for them by themselues saith the text which being done to shew his dignity it teacheth vs our liberty in this respect What God vouchsafeth may be vsed without pride or blame or any offence And as great a fault to is an abiect minde to goe too lowe as an arrogant haughty to goe to high Dauid exalted maintained his state though a poore mans child Daniel preferred knoweth his liberty and doth the like Esther againe with many moe So God be honoured as the giuer and measure obserued in his feare haue honor and vse honor haue state and vse state according to the place you liue in lawfully behould Ioseph here and all the rest 9 The Egyptians might not eate bread with the Ebrewes for that was an abomination vnto y e Egyptians by what lawes Surely by the law of counpted Hypocrites imagining themselues to be better than other that in deede are farre and far better than themselues Such law ruleth stil wherin law it ought not to their shame be it spoken that are so lawles who now is defiled with church meetings with prayers and sacraments celebrated duly but he or she that in deede is more vile if all were knowē than any or many that are yet despised as vnworthy ones To eate or drinke with vs poore Ebrewes not at Iosephs table but at the Lords table were an abomination to these Egyptiās of whom I speak whē liuing without a vocation by other mens labors at other mens tables when hard and extreme dealing in buying and selling when keeping commodities for a greater price as barley or mault or the like till they be cast away when censuring Magistrates and ministers with Corah his countenance yea shal I say all when filthines and sinne sundry waies is swallowed accounted not so great an offence as to come to church But let these Egyptians know the Lord ruleth who hath chosen these dispised Ebrewes to be his people when they theirs shall perish in the red sell of euerlasting fire Abhore we than hartely such damnable hypocrisy Say wee to no man in this prowd spirite stand apart I am holier than thou touch not handle not c. but modestly thinke we euery man better than our selues of all sinners with the Apostle Paule let vs thinke our selues the greatest So shall God exalt who humble themselues vnfaynedly and proud Pharisies shall be cast downe But why did not Ioseph reforme this fashion so foule in the Egyptians so greatly in disgrace not onely of others but of these his owne brethren and frendes Surely because he could not And see here his wisedome what hee could not reforme he indureth without contention being nothing preiudiciall to the piety of him or his brethren though to their worldy disgrace Such wisedome such Spirite such patience and discretion O how shoulde it schoole vs and teache vs to abhorre the contrary Wee seeke not peace nether insew after it when wilfully we wrangle about euery tryfle and place life and death in euery ceremonie Fathers of the Church haue done farre otherwise if wee remember them and euen the Apostle himselfe denyeth such custome in a Church of God But I haue elsewhere touched this more at large 10 Then they tooke measses from before Ioseph and sent vnto them See not onely kindnes in Ioseph to his brethren but a figure and type of Christ Iesus to his brethren who bountifully and mercifully set measses before them being vnknowen vnto them of life and saluation How then may he euer forget them that knowe him and loue him feare him and serue him with a perfect hart and a willing Neuer neuer shall hee faile them but as here is sayd of Beniamin fiue times greater shal he make their measses than any others That is where any mercy is vouchsafed vnto those that know him not many shall they haue that duly serue him as their God But was Beniamins measse thus increased more than the rest O how hardly then may loue bee smothered altogether It cannot it cannot doe what you can but one way or other it will peepe out much like a candle that inclosed fast in some house or prison shineth through the chinkes of the dore or walles and will not bee hid Loue will creepe where it cannot goe sayth the old Prouerbe and amongst others it may haue euen this sence that wholly and fully it will not be hidden but if it may not appeare in his full strength for some purposes yet glymmering it will be through one chinke or another that it may be spyed How then may we thinke of Christian loue and charity when naturall loue is of this kinde· Verily what nature may worke in a naturall man Gods holy Spirite much more affecteth in the spirituall man Than no fruites of loue no loue and small Fruites small loue Examin wee our selues by this rule our charity to our christian bretheren were it any thing in vs by one way or other it wil appeare as here did Iosephs Yet his brethren obserued it not as litle thinking he was Ioseph and if our loue tokens be not euer seene of those that thinke not of vs as wee are it is but like this it may not grieue vs. Ioseph will bee knowen ere it be long and then all these tokens will be remembred So we agayne But I goe no further let this suffice Chap. 44. Two thinges especiall hath this chapter and they are these Iosephs tryall of his brethren Iudah his oration for Beniamin TOuching the first wee are to vnderstand that Ioseph was desirous to make tryal of his bretherens affection towardes Beniamin thinking peraduenture they enuied him as they had done himselfe before where wee may see learn how euen good men are hardly induced to thinke wel of those whose behauiour before they haue knowen to be bad Therfore stand wee stedfast in a good course least happily our fall make all our whole life after halfe suspected Credit honor and honesty is soone lost but soone gayned againe when once it is lost The meanes that Ioseph vsed was a commaundement to his steward to put his owne cup in Beniamins sack c. which may not be a warrant to vs to vse any vnlawfull practises seeing God hath commaunded vs to walke in simplicity of like in Ioseph this was some particular motion for which he might haue warrant It seemeth by the text the cup was but siluer and then how that might be his honour being so great may be a question Whereunto we may answere that peraduenture that age was more temperat in plate and pompe than this of ours againe though it were but siluer yet might the ingrauing and workmanship be very costly What also if Ioseph but newly exalted wisely and discretly moderated his course least spite and enuie a weede in
by one meanes or other will shewe it selfe If so greate an age so longe a Iourney so many difficulties as might haue beene obiected in this remoue can not hinder Iacob what can hinder the Harte that loueth from sometimes visiting his affected Frendes and blessing God euen together for his giuen comfortes Here is then a sweet alteration of Iacobs estate and euen sodenly So sweete is GOD. Chap. 46. Then followeth this Chapter wherein wee haue layd downe The preparation of this old man with all his to his iourney The maner of their going The number of persons that went And how they were all receiued in Egypt THen Israel tooke his iorney saith the Story with all that he had came to Beer-sheba and offered sacrifyce vnto the God of his father Isaak Whereby hee signifyed that with most thankefull hart hee saw the greate goodnesse of God towardes both him and his and that he kept in his breast the possession of that land from whence present necessitie droue him Yea by this example hee most effectually taught that both iourneis and all other busines whatsoeuer should bee vndertaken with prayer and seruice of God Since a good beginning hath a good ende following in Gods gracious blessing 2 Then GOD spake vnto him in a vision by night c. where we see learne that neuer commeth man or woman to the Lord in true duty but he is ready to giue care to answer in vnspeakeable mercy Iacob in all likelihood had besought GOD to prosper his iourney and to bee his protection against all daungers and the Lord is ready to assure him of his desire with most sweete comfort Followe wee then Iacobs practise and expect in faith not wauering Iacobs blessing 3 No sooner had God sayde Iacob Iacob but hee answered and sayd I am here being prest and ready with all reuerent attention to heare what his GOD shoulde say vnto him and to follow the same with all faythfull obedience Such readinesse becommeth Gods Children well euen at this Day in the Church where GOD speaketh and with that Hart to come and to sitte mee downe is a holy obedience to the Lord thinking with my selfe in this sort O Lord this is thyne Ordinance by thy word Preached to instruct thy people of thy will Here Lord then am I in all humble feare to heare thy blessed pleasure what this day it shall please thee to put in the mouth of thy Seruant the Minister by whom thou speakest to vs to deliuer Lord guide him and Lord frame mee to all profite and good in this thing Here I am therefore speake on Lord thy seruant heareth This cannot they say that dull and dead in their inward feeling esteeme of the Ministerie of the word as of a matter of course and human pollicie to keepe people in obedience and no otherwise therefore absenting themselues from it and seldome or neuer setting themselues in this holy manner to heare the Lord speake his good pleasure to them But let vs bee wise and learne of Iacob if they will be wilfull and witlesse both what remedye I am here Lord is a speech for a Childe of GOD when I am in the Fieldes with my Cattell in my House with my Cofer or in the Tauerne with my like is a Speech of a wicked Worldling that sauoureth not the thinges which are of GOD as one day they shall knowe when it may bee too late to repent their follie and to call agayne yesterday That GOD that is able rent our hartes and giue vs feeling I beseech him 4 Then said the Lord I am God the God of thy Father feare not to goe downe into Egypt for I will there make of thee a great nation I will go downe with thee into Egypt and will also bring thee backe againe c. Here is the mercie of a swéete God and here is the staffe and stay of all godlie hearts Mercie that thus swéetlie he would comfort his olde seruant now worne and wearied with a wicked world assuring him of his hand fauour and helpe in all this iourney then the which what could the heart of a man wish more The stay of all men in their businesse whatsoeuer euen the Lorde the Lord and none but the Lord. For marke I pray you how God draweth Iacobs eies from looking vpon Iosephs honour and credite in the land whither now he was going or yet vpon the king that so graciously had commanded to send for them and his heart from trusting in these things vnto himselfe and his protection prouidence power saying I wil go with thee and I will bring thee thither and backe againe in thy posteritie as if he should haue sayd this is thy safetie this is thy stay and staffe that will hold my presence with thée and my prouidence for thée not thy sonnes great honour though in déed it be great nor yet the kings fauour though indeed verie gracious If we haue eares to heare then let vs heare and whatsoeuer comforts God graunteth vs in this worlde of friends or children yea of princes themselues yet let our ankerhold be the Lord and none but he knowing that with him these comforts shall profite vs and without him faile vs as most fickle and vncertain things euen happily then when we would be most glad to enioy and haue them I I will be with thee is a worde of trust and let it euer be looked to of vs. 5 Further goeth the Lord with Iacob and telleth him that Ioseph should put his hand vpon his eies that is close vp his eies when hee died Where we learne the custome of those times to haue committed this matter to the chiefe of the kinred or to one that was most deare to the partie dying Wheras we now a dayes referre it ouer to some olde woman and hard hearted keepers voyd of loue void of affection and oftentimes void of honestie and good dealing ether in this or other things concerning the kéeping of sicke folkes we our selues being so tender so weake or rather in déed so wanton forgetfull of true loue and duetie that we cannot abide to be present to the ende with those that haue béene present with vs to our comfort but giue them ouer and forsake them vnkindlie when wee shoulde shewe them our last loue and office with a faithfull heart taking such Christian courage to vs in that respect as is néedefull Wee may amende this fault by this example and remember it euer that God maketh a matter of account of it here that Iacob should receiue this comfort also euen to haue Ioseph his sonne to close his eies Then what God reckoneth of we may not thinke lightly of neither wilfullie or carelesselie withdrawe that from them whome wee ought to comfort with all due and good duties which God himselfe accompteth a comfort to the father and a duetie in the childe It is expresselie said of yong Tobias that he
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