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
kinde nature no doubt blessed him and blessed God for him and so for you if you doo the lyke Am not I vnder God O speech of a gratious heart I cannot make an ende to thinke of it But I must be ruled Let me remember you therefore of his second argument Why saith hee should I bee angry with you since what you did euill the Lorde hath turned to good and to the sauing of many liues No no. I wil looke vpon him and not vpon you and his mercy shall blotte out your offence Therefore whilest that is in mine eye whiche I trust shal neuer from eye whilest I haue an eye feare not I may not I cannot I wil not hurt you No I will nourish you and your children And this shalbe an argument vnto you without all doubt that I am your brother stil in all loue and nature of a kinde brother Thus did hee cheare them and euen make them to liue who were lyke dead men before him for feare This last argument is woorthie marking namely that by his deedes of loue to them hee would shewe that he had forgiuen them Should our forgiuenes be measured by this rule would it shewe well God knoweth all and the worlde seeth this that the tongue saying we haue forgiuen yet our hande hoâ—â—eth in the least curtesie which may passe from vs. This was not Iosephs forgiuenes but in token that all was faithful I wil nourish you and your children saith hee that is I wil doo you all the good that I can Sweet Ioseph then sweet are thy words and sweet are thy deeds true is thy loue and thy fauour faithfull therefore tokens folow it as the heat the fire liue thou in this to our example euer and thy honour for such arguments bee neuer forgotten 8 So Ioseph dwelt in Egypt hee and his fathers house and Ioseph liued an hundreth and tenne yeares The Lord being mercifull to his people continued the life of a good Magistrate long vnto them The lyke mercy is with him stil to preserue vnto vs our comfort and our head gouernour his faithfull seruant our gracious Souereigne if wee intreat him by feruent prayer framing our liues to his lyking more and more and thanking him truly for so great a good If not as mercy keepeth so so iustice taketh that the cryes maye rynge when it is too late 9 Ioseph saw Ephraims children euen vnto the third generation which was a great blessing also Manasses childrens children So dealeth God with his chosen when he wil and hee wil when to them it may be good Be it therefore with vs as hee pleaseth and that is best for vs. If we liue yet he must blesse and if we dye yet neither hee nor that power in him dieth to be fauourable to our seede and to blesse them in mercy when we are gone His promise also is past alreadie I wilbe thy God and the God of thy seede after thee and what would we more if our consciences tel vs we are in this couenant Lastly Ioseph dieth also and taketh an oath of his brethren to remoue his bones when God should visite them by deliuering them out of Egypt to carry them to the land of promise Wher in his faith as his fathers before him did appeare as the Apostle witnesseth to the Hebrewes Their faithfulnesse in so doing when they remoued we see in Exodus Thus ended Ioseph the renowned seruant of God the faithful seruant of his Lord and maister and the nourcing father of all his kindred with him endes this booke and with it my labour which to the Lord of mercy I most humbly now commend that it may finde a blessing with him to the glory of his name to the comfort of his people and to the mouing of others whose leisure is greater whose gifts be better to consider what wanteth to a multitude in this land and to relieue them according to their reaches Praying thee also good Christian reader to whom there may be any vse of this my poore labor to goe forward with thy holy exercise of reading the scriptures to take thy bible into thy hands anew and euer when thou hast read a Chapter to read these notes ouer vpon the same and to conferre them with the text And if thus both thy feeling and comfort increase to blesse God the authour of all mercies and namely of this and to pray for him truly who loueth thee hartely and shall so continue FINIS Corrections Folio 6. line 5. read would fol. 37. b. line 9. his fol 47. b. line 20. f. all fol. â—0 b. line 5. is fol. 67. line 1. asked for Sarah saying where is â—oâ—d note line 3. these fol. 69. line 33. the religion ibi and line fol. 121. b. lin 4. dealings fol. 122. line 34. similitude Heb. 5. Act. 15.21 Esay 29. â—1 2 â—er 3. Ephes 1. August 15. de 〈◊〉 dei cap. 6. Luc. 11.13 Hieron in proâ—m epist ad Galat. 1. Sam. 5. 1. Cor. 3. Exod. 36. Iohn 4.38 Num. 21.17 Exod. 1. Iohn 1. 2. Cor. 5. Verse 1. The Trinitie createth Acts. 4.24 Iob. 38.4 Hebr. 1.10 Psa 102.25 Iohn 1.3 Iob. 26.13 33.4 Zanch. de tribus Elo him 14. pag. 1. par Metandis Iere. 10.11 In Genes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Colo. 1.15 1. Cor. â— 6 Note Verse 1. Acts. 4.24 Iohn 1.3 Iohn 8. 1. Epist 2. 3.8 Syra 19.24 The 1. are against the creation of the world Iohn 8.29 Rom. 11.34 Psal 33. Rom. 4.17 Lib. 2. ca. 5. Prou. 16.1 Psa 103.22 Rom. 11.36 Psal 19.1 Esai 40.26 Gen. 1.28 Psal 8.7 1. Cor. 3.22 Psal 104.24.31 Hurtfull beasts and such like why created De ira dei cap. 13. How the creation profiteth vs to the knowing of God Psal 19. Psal 8.3 How Moses could write of these so long before him done Act. 7.22 Vers 7. Waters aboue the fyrmament to what vse Vers 14. Astrology not warranted Esay 47.12 Eccles 7.2.8 Chap. Esai 41.22 Psa 104.19 Aâ—g in quest De ciuit Dei confess in Psalmos contra Academ Gods Image what it is How doth God appoint man foode before his fall Vers 31. Folow God in doing all well Gods loue prouideth all readie for man before hee is made Creation of Angells Verse 2. How God resteth How the Father yet worketh c. Diuers Sabboths Ends of the Sabboth Exercises Rayne the gift of God Leu. 26.4 Deu. 11.14 Iere. 5.24 God will neuer waÌ„t meanes Verse 7. Mans base matter should humble him All made ready to man God no les carefull of vs then of Adam Verse 7. God both giuer and taker of life No phisick without God can profit Life must be accomted for Verse 8. Paradise made for a figure of Heauen Verse 9. Some pleasures alowed Verse 15. Idlenesse hated of God from the beginning Verse 17. Man scholed to obey euen in Paradise Learne of God howe to bring vp youth Verse 18 Verse 21. The holinesse of mariage Math. 19. 1.
siluer or golde all is but an halter And it should make vs sighe rather then swell with pride as we doo It should humble vs trulye and serue our neede it should neuer make vs hawtie and serue for pompe 8 Adam is thrust out of Paradise to paine and labour And it teacheth the iudgement of God vpon all such as being by hys mercy preferred to places of honour pleasure and good graceleslye abuse them and themselues in them to the Lordes disliking Surely they shall bee thrust out then in the Lordes iustice and wrath when he seeth his time 9 The Garden is garded by the Cherubins and the blade of a Sword shaken that Adam by a visible signe being put out of all hope to recouer it and his estate anyemore might quietly subiect himselfe to the Lords ordinance and faule to till the earth as he was inioyned If any should thinke the Lord might haue kept the tree of Life from him and let him neuerthelesse inioye the Garden Truth it is he could so but he would not so Thereby as in figure declaring thus much That if any man be not vouchsafed by Gods mercy and sauour to inioy Christ Iesus the true Tree of Life the same may haue no place in the kingdome of God the true Paradise And thus much for a taste of the good of this Chapter being but a liâ—le to that which might be noted for if either I should seeke to note all or amplifie these notes as I might I should ouer burden the buyers whome I seeke to incourage by smalnes of price and attempt to do what no man can do Chap. 4. The cheefe heads in this Chapter are these three The propagation of mankinde The murder of Abell by Cain his brother And the punishment of the same by God 1COncerning the first it is said that afterward the man knew Heuâ—h his Wife as if hee should haue sayde after man was cast out of Paradise then this was Which some wicked spirites inflamed with venome against the holy institution and ordinance of God haue snatched at and thereby sought to blemish godly mariage saying it was then vsed when paradise was lost and not before then Adam knew his wife and not before But these wicked impes should know that if we should alwayes reason from the order of speeches in the word of God we should make many absurdities The maner of the Holy-ghost being so often to speake of that last that was done first and of that before that was done after In Samuel it is said They claue the wood of the Cart and offered the Kine for a burnt offring vnto the Lord and then in the next verse They tooke downe the Arke and put it vpon the great stone as if they had clouâ—n the Cart wherevpon the Arke was before they tooke the Arke downe which could not bee yet the order of the wordes are so A number of such places there be in the Scriptures in all which as there is a plaine figure putting that after that was doone first so may it be heere very well that Adam knew her before although now spoken of and not before and so the Act of Mariage nothing impeached by this order of wordes Bâ—t suppose it were not so but that nowe first he knewe her yet cannot these Spirits denye but euen in Paradise it was said Increase and multiplie thereby authorising and sanctifieng the act if they had neuer fallen so that holy euery waye standeth Gods ordinance notwithstanding this word Afterward Adam knew his Wife 2 When Heuah had borne her first sonne Cain shee sayd I haue receyued a man from the Lorde The first mother that euer was abscribing the first Childe that euer was vnto Gods giuing so then acknowledged so euer since acknowledged by the godlye that children are a blessing comming onely from the Lord He maketh the barren woman to bring forth and to be a ioyfull mother of Children and he onely dooth it 3 She called her eldest Kaine which signifieth a possession and her second sonne when she had also borne him Habell which signifieth vaine or vnprofitable By which diuersitie of names euidently appeareth a diuersitie of affection in the namers and so teacheth vs two things First the preposterous loue that is in manye Parentes esteeming moste oftentymes of those Children that are woorste and least of them that deserue better Theyr Kaines be accounted Iewels and wealth but theyr Habels vnprofitable needelesse and naught Secondlye it teacheth the lot of the godlye in this worlde many times euen â—rom theyr verye Cradle to bee had in lesse regarde then the wicked are So was heere Abell so was Iacob of his Faâ—her so was Dauid and many mo Such and so crooked are mens iudgements often but the Lords is euer streight and let that be our comfort he preferreth Abell before Cain whatsoeuer his parents thinke he loueth Iacob better then Esau and hee chooseth little Dauid before his tall brethren hee seeth the heart and goeth thereafter when men regard showes and are deceyued Care away then if my heart be sounde God esteemeth me and let man choose 4 Their trade of life and bringing vp we see the one a keeper of sheepe the other a tiller of the ground both holye callings alowed of God Idlenesse hated then from the beginning both of the godly and such as had but ciuill honestie or the vse of humaine reason The antiquitie of Husbandrye heerein also appeareth to the great praise of it and due incouragement vnto it But alas our dayes many things hath time inuented since or rather the Deuill in time hatched of farre lesse credit and yet of more vse with wicked men a nimble hand with a paire of Cards or false Dise is a way now to liue by and Iack must be a gentleman say nay who shall Tilling of the ground is to base for Farmers Sonnes and we must be finer But take heede we be not so fine in this world that God knowe vs not in the worlde to come but say vnto vs I made thee an Husbandman who made thee a Gentleman I made thee a tiller of the ground a trade of life most ancient and honest who hath caused thee to forsake thy calling wherein I placed thee Surely thou art not he that I made thee and therefore I know thee not depart from me thou wicked one into euerlasting fire 5 In the next place mention is made of the sacrifice or offring that these two brethren brought vnto the Lord. The Apostle saith that Habell by faith did offer Faith euer presupposeth a word because it is a frute that springeth onely of that seede and therefore it necessarily followeth that albeit wee read not preciselye when God taught them thus to worship him yet certaine it is that he taught it and commanded it otherwise it could not bee doone of faith nor please him Most
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
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
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
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
all store comfort and plentie Neuer then can that man or woman perish for want that want not an hart to serue and trust in the Lorde The Lyons doo lack and suffer hunger but a man or a woman that feareth God shall want nothing that is good Gayne is not godlynesse but godlynesse is great gayne if we be content with that which wee haue and it hath the promise both of this life and that to come 7 Let vs marke also Lots yeelding to reason when it is layd before him and acceptance of kindnesse when it is offred hym without any wayward wilfulnesse in his owne conceipts and dealings So should all good men doo hating to be of the number of them whome nothing can please who haue made Will theyr God and wilfull waywardnesse their plot for euer yeelding to nothing accepting of nothing caring for nothing but what their owne wits deuise their owne tongues motion yea many times going euen from that also if it be consented vnto 8 Lot chose the playne of Iorden for hys place because it was most pleasant both for water and all commodities euen as the Garden of Eden But see and marke when hee thought hee had got Paradise hee got Hell Sodom and Gomorrha proued filthye places and all his pleasures were sowsed with sowre fruites of curssed inhabitants Sped neuer man thus but Lot gaping for pleasure hath none gotten payne parting from Abraham a faithfull friend because they were wanton and ouer wealthy Haue none light of Sodomites and filthy Gomorrheans God being iust and so quitting their folly Go wee not alwayes then by shew and pleasures when wee chose a place to abide in But looke we rather at vertue and honestie of our neighbours that shall be for feare of a griefe as great as Lot had by these filthy folowers of all vice and wickednesse Better is a place with fewer pleasures amongst good liuers then many mo delightes with an vngodly neighbourhood It is a great griefe that is a dayly griefe yea an hourely griefe and that at home too where a man would fayne finde comfort to oppose to forren woes and troubles 9 In the repetition of his promise which it pleased God to make Verse 14. wee may first obserue the weakenesse of all mens faith and what neede there is that with oâ—ten helpes it shoulde bee propped and strengthned The Lorde vseth no meanes without a cause and therefore vsing heere the meanes to comforte Abraham hys wisedome sawe what was needefull wee are assured If Abraham needed how much more other men so farre inferiour in strength of fayth to Abraham 10 Againe we may see y e sweet goodnes of God watching watching oportunities euen then â—oÌ„â—â—â—ting Abraham by repeâ—â—â—â—oÌ„ of his promise when Lot was gone froÌ„ him he by reason therof might haue bin sad and dismayed So is the eye of our gracious God euer vpon vs to spye our distresses and to helpe vs when we haue most neede 11 Abrahams obedience an argument of his faith You also see heere remouing when God commanded without euer any grudging or carnall gaynesayings as before hath beene noted Lastly let his building of the altar shewe vs his thankefulnesse for Gods mercies to quicken our dulnesse and teach vs his open professing of the Religion he truly imbraced against all close dissemblers of their consciences yea let it make vs remember alwayes that it sufficeth not any man to beleeue with the hart vnto righteousnesse vnlesse also as occasion shall serue he confesse with the mouth vnto saluation Chap. 14. The heads of this Chapter are chiefely these two The warre betwixt the Kings from the 1. verse to the 13. The victory of Abraham from the 13. to the ende 1THE cause of thys warre you see in the text that by thys meanes they might shake off the yoke that they indured twelue yeares I meane the one part for twelue yeares fayth the text were they subiecte to Cnedor Laomer but in the thirtenth they rebelled a bad course to get libertie where subiection is due For Rebellion God neuer loued neuer prospered but euer plagued The issue in this place sayth asmuch The fearefull destruction of Corah and his company Absolon and his company and in our owne stories of many an one sayth asmuch Papists charge vs that wee are no good friends to Princes and Rulers and it is no newes to heare it of them Elias had suche measure measured vnto hym by the wicked King when hee was called a troubler of Israel Micheas the true Prophet Ieremy and Amos as true as hee all of them faithfull to Princes euer were so accused and with venemous words if you reade the places but all most falsely and iniuriously Wee say the doctrine of Rome is no friend to Princes and iudge you how truly Sanders monarchie freeing subiects from theyr othes to their naturall Princes The Bull of Pius the fift The answeres of them that were examined whether if the Pope inuaded they would take the Princes part or his The Oration that Cardinall Poole made to the Emperour The many many most fearefull most wicked most vnnaturall and damnable conspiracies entred into by them their rebellions let them be your lights to leade you to a true verdit and sentence They that rebelled in King Henry the eyght his dayes in King Edward his sonnes dayes in her Maiesties most happye dayes that wee haue now long inioyed in the mercy great of our most gracious God and long long that wee may yet inioy beseech his goodnes were they Papists or Protestants men fauoring the Gospell or addicted to and drowned in the dregs of Popery and superstition They that repented that they were so busye in Queene Maryes dayes in cutting off the boughes and still let the stocke remayne which aboue all rather should haue been he wed downe meaning her sacred Maiestie what were they men helding out the light of Gods holie Gospell or fighting for his triple Crowne of Rome that shall neuer be able to saue their soules from due desert of such disloyall thought and most vndutifull speaâ—h Shew the Princes the Gospell hath deposed Shew the Princes that Popery hath not wronged It is our doctrine that wee firmely holde and that they fully defye That hee that taketh the sword shall perish with the sword that is hee that taketh it without the bonds of a calling warranting him as all Rebels euer doo That hee which resisteth superiour powers resisteth the ordinance of God and to his owne damnation that wee ought to obey and be subiect not for feare but for conscience sake that the weapons of subiects be but prayers and teares and so forth See then whether Popery or Gods holy Gospell which we hold stand better with the safetie of Pâ—inces and the florishing estate of Kingdomes 2 To the man of Sodom this was further the reuenging hand
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
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
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
he knew her not Yet he talked with her and she with him largelie how then might it bee that he knew her not she hauing beene the wife of his sonnes and long in his companie Verelie God angrie with his lewd disposition had blinded him so that hee knew her not And shall it not shew vs the wrath of the Lord against filthie concepts If thou louest sinne and wilt strain thy conscience to drinke of that cuppe take héede least in iudgement the Lord take knowledge and feeling from thée that thou no more discernest sinne to be sinne as it is then Iudah knew Thamar to be his daughter in law as she was 10 The match being made for her sinfull hire and the sin committed by her sinfull father the text saith He sent her his promise by his neighbour the Adullamite Such Cole-cariers the worlde is too full of and I would their occupation were writ in their foreheads then would there be lesse wickednesse wrought then is by much The vertue of man or woman hath no such enemie vnder heauen as these cariers be They bring and they speake yea they sweare and fowlie forsweare to worke a shame What sender cannot these cariers can haue time and place to discourse at full They lie they cogge they face and flatter till harmelesse heart rereceyue their venome O brokers of Sathan for sinne and wickednesse what will be your ende If the sinner sinning by your procurement bee damned and die what measure of confusion is due to you that haue brought it about Spit we then euer with destance heartie vpon such Adullamites as this was 11 When this carier came Thamar was gone and finding her not he returned his cariage vnto Iudah and told him of it To whome Iudah answered Let her take it to her to wit his pledge least we be shamed So shewing plainly what wee finde too true more in our eies to bee the shame of the world then the feare of God But it is a wrong course if God gaue eyes for he aboue all is to be feared and regarded that is able not to shame onelie but to kill both bodie and soule and to cast into hell fire c. 12 In time this whoredome draweth to light for Thamar being with childe after thrée moneths made open shew and the newes of it is brought to her father in lawe who by and by stoutlie as if he had beene the honestest man aliue giueth iustlie sentence that shee should be burnt Shewing as it is thought that euen by the lawe of nature written in mans heart whordome should be punished by death before euer the lawe written was giuen When she was brought forth to the ende to suffer shee sent vnto her father in law his tokens left with her when she offended Which by and by knowing he changed his sentence absolued her and condemned himselfe saying She is more righteous then I for she hath done this because I gaue her not to Shelah my sonne So hastie sentence was soone repealed and the case being altered he is not so hastie as he was Such Iudges and iudgements haue béene séene but the lesse the better Sinne will be sinne whatsoeuer we doe and God will assuredlie punish sinne whatsoeuer we doe Circumstances may alter sinne from more to lesse or backe againe but circumstance neuer can make sinne no sinne and vnworthie blame She had cause to complaine of wrong done her by her father in lawe not giuing her a wife to his sonne but that therefore with her father in law she should commit incest it cannot be iustified but inough before of this matter That it followeth streight He lay with her no more it was some grace and token of repentance Such as if offenders would euer shewe no doubt but mercie might be found for passed frailtie Regard this therefore and obserue it well Iudah sinned but he sinned no more c. Last of all when the time of deliuerance came her trauaile was hard yea so hard as it is not conuenient fullie to vtter yet all was well in the end both mother and twinnes too were in safetie The vse of it to women to trust in God who is mightie and almightie good and all goodnesse to regarde his faithfull seruants euer in this busines Let them not feare but cleaue fast to his gracious fauour the rather if before they haue prooued his mercie For though it be a fault for anie to doubt yet it is a double fault for one that hath tried to doe it Neither Gods mercie nor might wax weaker with time but he is for euer what euer he was and if you beléeue it as here did Thamar receyue a good ende so shall you First one then another and if there had béene mo the Lord still all one according to his pleasure And this of this Chappter Chap. 39. In this Chapter these three things as generals especially are to be noted Iosephs faithfull and true seruice His holie and vnuiolated chastitie His wrongfull and vniust imprisonment COncerning the first it is said That he serued Potiphar an Eunuch of Pharaos and his chiefe steward who bought him at the handes of the Ishmaelites Where we see the Lord hath a resting place for his euer in his good time howsoeuer they be tossed and caried vp and downe euen from piller to post for a while Read Esay 39. the seuenth verse and conferre it with this verse of this Chapter 2 The Lord was with Ioseph saith the text and he was a man that prospered Giuing vs to learne therein verie notablie that the fauour of God is the true fountaine of all prosperitie He riseth whom God loueth if so it be good and without him no man riseth though they burst their hearts Yet is not prosperitie a token euer of Gods loue though no prosperitie come but from Gods will But here we are tolde in this perticular that Ioseph prospered because God was with him Which when his maister saw he also fauoured him and made him ruler of his house putting all that he had vnder his hand making by that meanes good Iosephs pietie serue for his profite but not caring for the same to learne it himselfe A daylie trick of earthlie minded men Yet God is good to his seruant still and blesseth euen the Egyptians house for his sake So gainfull is godlines but in seruants What should it be in our selues if we also were right hearted with them Should God forget to be good to such a familie no no he would blesse it certainlie verie graciously 3 Then did his maister much more trust him taking no account of any thing that was in his house A vertue in some sort and a testimonie of good nature in his master For there be some that are so partiallie wedded to their owne Country-folke and so doggedlie hearted towards any strangers that rather they had endure the doltishnes of the former then
with outwarde Symballes To vs at this day it hath no such neede though it may be lawfull in other respectes since the resurrection of our Sauiour and heade geueth full assuraunce hee shall lykewyse chaunge oure vile bodie that it may bee fashioned like vnto his glorious bodie according to the working whereby hee is able euen to subdue all things vnto himselfe 3 Fortie dayes were accomplished c. The dayes differed as people and places differed The Iewes here mourned fortie dayes in this sort The Egyptians seuentie others nine and some one way some an other A time set we cannot appoint but euer remember that our griefe be moderate and without hypocrisie 4 When Ioseph asked leaue to goe bury his father Pharoh most willingly consented vnto it and sayd Go vp and bury thy father as hee made thee sweare Thereby giuing againe verie great testimony of his Princely fauour towardes his good seruant and euen therein also shewing some religion that hee would not haue a lawful oath broken to the iust reproofe of those now that haue not so much in them But mee thinke I heare you obiect against this the example of our Sauiour in the Gospel who said to his Disciple seeking leaue to goe first and bury his father follow me and let the dead bury their dead Answere 1 But remember there the office that then that Disciple was chosen vnto the preaching of the Gospel a worke of weight and also of speed Answere 2 Remember that as yet that father of his was not dead but til that time he would haue been respited Answere 3 And lastly remember that his father was not yet of the family of the faithfull and therfore the case with this nothing like 5 There went with Ioseph to the buriall all the seruants of Pharaoh both the Elders of his house and all the Elders of the lande of Egypt These for honour Likewise all the house of Ioseph and his brethren and his fathers house These for nature and aliance Lastly Charets and Horsemen not a fewe and these for securitie So the company in all was exceeding great And as their company so was their mourning also passing great so that both the inhabitants of the lande wondred at it and the place receiued a name thereof the lamention of the Egyptians So his sonnes did vnto him according as he had commanded them Which right well may admonish vs euer to bee faithfull in dead mens wils when they are honest lawfull A vertue surely worth very much yet not so honoured as it deserueth which woorketh to some both shame and sinne 6 When Iosephs brethren sawe that their father was dead they said it may be that Ioseph wil hate vs c. Where see the sting and the continuall â—yting of an euil conscience what they had deserued now they feare and a guiltie minde wanteth euer rest See it also how parents liues keep many things streight that either goe awry or are feared as likely when they bee gone Esau wil hold while his father liueth but when once hee is gone haue at Iacob his brother for a reuenge Small cause there is then why children so egerly should wish their ends since their life keepeth out much contention and euil Their message to Ioseph was but feined and so appeared since easily it might be thought that if Iacob had feared any such thing he would haue carefully spoken of it to Ioseph himselfe in his life time But let vs learne by it that an vntruth wilbe peering out one way or other to shame vs if we vse it and therefore take heede The argument they vse to moue him to mercy would bee obserued to wit because they were seruants of his fathers God It is all one as if they should haue sayd they which haue one God should be ioyned in most sure loue togither To the great confusion of them that so proudly so maliciously and so contentiously disturbe the peace and most holy vnitie that otherwise would be and of right ought to be amongst brethren brethren I say of one God one faith and one baptisme c They likewise came vnto him and fel downe before him confessing themselues his seruants and at his direction 7 Then Ioseph wept when they spake vnto him and said vnto them feare not for am not I vnder God When ye thought euil against me God disposed it to good that he might bring to passe as it is this day and saue much people aliue c. See the tendernes of a godly hart Ioseph could not forbeare teares when hee saw the feares of his brethren falling thus downe before him but euen with water vpon his cheekes he most kindly speaketh to them comforteth them and biddeth them not feare Yea he maketh arguments vnto them and by proofes wil haue their heartes assured that they neede not doubt Am not I vnder God saith hee that is doo not I feare God and therefore cannot deale hardly with you beeing my brethren or am not I vnder God that is can I or may I goe about to reuenge that which God remitteth and forgiueth being vnder him but by the successe of things it appeareth that God hath forgiuen you therfore farre be it from me to controll the doings of his maiestie O that I were able with word or wish with speech or prayer to effect in some the sequeale of this argument wee know how many times offences grow amongst vs and how many times some being sory for their faultes seeke to satisfie them whom they haue grieued with an vnfeined hart But it wil not be taken Reuenge reuenge cryeth the spirit of venome and leaue him not whilest he is woorth a groat Would that man now beholde heere Ioseph might he not learne that if he feare God hee must forgiue yea he wil forgiue Or if you take it in the other sense that in reuenging that which God forgiueth he professeth openly that hee taketh not himselfe to be vnder God Now what a man is sory for and willing to make amendes for God forgiueth if therefore man wil not that man proudly exalteth himselfe aboue God in controwling his doings and in punishing that which hee remitteth which if it bee horrible in dust and ashes then let that person knowe that the Lorde will awake though hee seeme to sleepe and beat that bitter stomacke euen with yron roddes till hee haue taught it to stoupe to both him and his O looke we therfore vpon Ioseph euer and when sight of misdooing moueth the grieued neighbour or friend to say forgiue then aunswere with Ioseph in holy wordes Am not I vnder God That is my brother my friend I see by this sorrow that God hath forgiuen and if I should keepe I should make my selfe aboue and not vnder God which farre be from mee Therefore feare not I forgiue and forget and all is wel The verie bones of Iosephes brethren reioyced at his clemencye and
sonne do contrary to the aduise of the old counsellers to his great losse Againe marke heere which was first the word of God or the word of Satan Dixit Dominus the Lord sayd goeth before Dixit serpens the serpent sayde and so you see truth is elder then falsehood and Gods word before Satans lyes that is Tertullians rule to know truth by namely to looke which was first Quodcunque primum illud verum quodcunque posterius illud falsum Whatsoeuer was first that is true whatsoeuer was later that is false and that is first that was from the beginning and that was from the beginning that in the writings of the Apostles may finde his warrant Let it not blinde you then that such an error hath continued a thousand yeares if it be to be proued that a contrary truth is elder farre 8 Satan tempteth the woman as the weaker vessell and if you haue any thing wherein you are weaker then in another beware for hee will first assault you there It is his manner lyke a false Deuill to take his aduantage Happely you are easilyer drawen to adulterie than murder that then shall please him hee will begin there So did he with Dauid and then brought him to murder after Dauid was weaker to resist the one theÌ„ the other Thinke of your fraylties and be godly wise where the wall is lowest he will enter first 9 He telleth her they shall be like Gods c. And it is his continued practise still with hope of higher climing to throwe downe many a man and woman He will tickle you with honor with wealth with friends and many gay things that you shall get by yeelding to him but whilst you so looke to mount aloft to better your state and to inioy promises downe shall you fall from heauen to hell and finde a false serpent when it is too late to call againe yesterday that is to vndoo what you haue done Our mother Eue whilst she looked to become like God and her husband with her she became like the Deuill and cast away her husband also euen so shall you if any vayne hope promise or speech tickle your heart to offend the Lord vndo your selfe and friends 10 When she had eaten she gaue to Adam She was deceyued and so was Adam And many a man is deceyued by his friend both in matters of religion of the world when the friend is once deceiued himselfe and doth not know it Eue meant him no harme and yet she hurt him because she was wrong her selfe Many a Papist maketh a Papist and thinketh well but erroneously Good is that friendship therefore where no part is wronged and a faire warning is this for all people to beware what they are perswaded to euen by their friends Agayne why did Satan not perswade Adam himselfe but set Eue to do it because full falsely he knewe there is no easyer way to deceyue the man then by his wife the husband yeelding to her often what hee will to none This continueth still a pollicie of his and many a man still dayly falleth by this meanes But good wiues wyll learne by this what they perswade their husbands too and wise men what they consent vnto 11 When they had both eaten the text sayth theyr eyes were opened meaning the eyes of their minde and vnderstanding but because in other places the like is sayde of the eyes of the body therefore heere consider you how many wayes both the one and the other are sayd to be opened For the bodily eyes they are opened three wayes First when of blinde they are made seeing So were the blinde mans eyes opened in the ninth of Iohn and else-where others Secondly when a man is made to see that whiche before hee could not see though hee were not blinde As when Balaams eyes were opened to see the Angell in his way with a drawen sword whome before he sawe not and yet was not blinde When Elizaeus man was made at the prayer of hys mayster to see the fierie chariots and horsses for his maysters defence when the towne wherein he was was besieged When Agar was made to see the well where she might giue her childe drinke in the wildernesse which before she could not see though her eyes were good Thirdly and lastly the bodely eyes are sayde to be opened when they are made to knowe and discerne what before they sawe playnely and yet did not knowe Thus were Elisha his enemyes their eyes opened when they were in Samaria and their eyes that were going to Emaus These men sawe but they knew not what they so sawe till their eyes were opened Then the first knewe that they were in Samaria and the other knewe that hee was Christ that had talked with them Now for the eyes of the minde they also are opened three wayes First by doctrine and teaching Thus sayth God to Paule I haue made thee a Minister and send thee to the Gentiles to open their eyes that they may turne from darkenesse to light c. Secondly by aduersitie and affliction for vexation giueth vnderstanding sayth the Prophet So were the prodigall sonnes eyes opened to see to take a better course then he did which in his iolitie he did not see Thirdly and lastly by conscience and feeling of sinne committed Thus were these our first parents eyes opened euen to see how fearefully they had sinned and fallen from God This of all other is the dreadfullest blindnesse not to see sinne and this opening of eyes by pearcing a blowe into my conscience is consequently most fearefull Thus againe were Iudas his eyes opened to see how he had sinned in betraying innocent bloud and when he sawe it not able to abide the smart of it he hanged himselfe Pray we therefore euer against this blindnesse 12 They are ashamed and make couers for their nakednesse had they bin as carefull not to be shamefull as now they are to couer their shame it had bin well Or were we yet as carefull not to do euill as we â—re to hide it when it is done it were also well but we eate more to couer then to auoyd 13 Their aprons were but figge leaues and what couers soeuer we deuise for sinne they be like these aprons that is seely couers and poore shifts God wâ—t before his eyes that seeth all Trust not to them deserue not to looke them The second part of the Chapter Verse 8. 1 WHen they had thus sinned God is sayde to haue walked in the garden in the coole of the day That is nothing else but God in mercy came to visit these sinners and to reueale vnto them what state they were in which except he had done no question but Satan had drawne them further to more iniquitie his manner being to go forward to worse and worse where once he hath begun if God let him
Gods mercy that in time shall moderate what is amisse 13 God appeareth to him comforteth him saying feare not c. See and see againe the care of God for a true seruant of his These crossings and striuings you haue seene how greeuous they were to a poore stranger you can consider more farre then the like would haue been among his owne friends God therfore speaketh and cheereth him vp leauing vs this to remember euer that he seeth our greefes noteth our wrongs marketh our strifes and in most need he will euer comfort vs. O sweete mercy of a gratious father how may it cheere vs he is not kind for Isaac alone but for all them that trust in him and that haue we found I am sure all of vs if we will remember and fâ—ll shall find if we will regarde him His time he knoweth and wee may not apoint him his time he will keepe and we may not doubt him our pinche hee spyeth and we shall feele him 14 Yet see more both of mercy and power in the Lorde to his Childe That vnkinde king that reuersed his loue towards Isaak and thrust him away the Lorde maketh seeke to him againe for fauour to feare his vertue So can God do if it please him with any of vs when we are most troden downe and abused by any enemies that we haue But let vs not appoint him what he doth is euer best onely let vs see what he can do if it be good for vs. 15 Isaac when they came expostulateth with them of his wrong yet he forgiueth it and feasteth them liberally A good example for our eger wraths that will neuer be appeased If one of vs be touched we carrie deadly hatred to our graue with vs and haue rooted it also in our posteritie that they may carrie it Thus did not Isaac and God was with him 16 Concerning Esau in the 34 verse It biddeth vs marke who they be that marry against their parents minde also with wiues of a false religion Surely Esaus not Iacobs that is vngodlye children not godly children that haue grace in them Againe howe bitter it is to a godly parent to see the degeneration of his childe and to harbour or countenance daughters in lawe that feare not God Thirdly it is very worthie noting that albeit this matching of Esau in that Countrey with mens daughters as we may probably thinke not meane might haue beene some wordlye strength to Isaac who was there a stranger yet being not in the Lorde hee detesteth such meanes and wisheth in his heart no such affinitie but in faith relyeth vpon the sure God 17 Let vs not passe it ouer vnmarked how though Isaac had wealth at will and flowed in aboundance outward yet wanted be not in his howsehold crosses But Esau marrieth against his will greeueth the heart both of father and mother So must it be and so shall it be for this world is not heauen The Lord onely knit vs to him in all our crosses Amen Chap. 27. In this Chapter we haue The stealing of the blessing from Esau by Iacob The manner of the blessing The behauiour of Esau afterward 1IT is said that Isaac was old and his sight was dimme Wherein we may note both a generall prouidence of God and a particular A general that commonly men in age time should by course of nature waxe darke of sight that thereby they drawing towards an other world might be weined from earthly matters and be occasioned more to meditate by want of bodily sight vpon things that are not seene A particular by this meanes to drawe this man to doe that which otherwise peraduenture he would hardly haue done 2 I know not the day of my death sayth hee c. and who dooth knowe it Ideo latet vltimus dies vt obseruetur omnis dies Therefore is the last day vnknowne that we might bee in a readinesse euery daye Nothing more certayne then the thing nothing more vncertaine then the time and such like sayings many Vpon this occasion Isaac will make ready for death and dispose of his matters according to this vncertaintie So let vs doe vpon the like cause For you see wee knowe no more the day of our death then he did 3 He loueth venison And to our comfort it teacheth vs that vsing moderation remembring thanks the Lord is not offended with our fansies Hee hath sanctified all meates to the vse of his children and nothing is vncleane that the Lord hath created And if further wee like this rather then that euen so also is the Lord pleased and giuing vs libertie to vse our liking blesseth with his mercy that particular to vs. O gracious God 4 Rebecca heard when Isaac spake to his sonne Some note of the curiositie in womens natures they will be harkening ouer often when they are not called to be of counsell and it is a tickling desire in too many to knowe all that that is spoken be it purposely wished otherwise Sara before a good woman yet harkning behinde the dore and now heere Rebecca heard and of like by some such priuie harkning All women be not thus but many graue wise to content themselues within their bounds such as be so may well amend it and be greatly commended 5 Now hauing thus ouerheard her husband she entreth into talke with her sonne Iacob to preuent the ould man and to deriue this blessing from his brother to himselfe Wherein we see the picture of a partiall Mothâ—â— more addicted to one childe then an other when yet both of them are alike derely bought to her Touching the subtiltie she vseth I doo not see how it can be iustified for she should haue taryed till God had performed his promise by some direct course 6 Iacob obiecteth what danger may happen and thereby we see the common saying true Plus vident oculi quam oculus more see two eyes then one and especially if ones minde be vehement vpon the thing in question for earnest desire to obtayne a thing dazeleth the iudgement often that it seeth not hidden euill and inconueniences Therefore if euer I should vse my friend I would surely vse him and craue his due consideration to ioyne with me when I finde my affections hote vpon any thing to effect it or haue it for euen then sonest as I say by the vehemency of desire may my iudgement fayle me whereas my friend being swayed no way with any affection looketh more throughly into the matter and with a cleerer eye then I can so finding and seeing such perill and danger such euill and inconuenience as I for my heate carying me vneuenly could not see So doth Iacob in this place obiect what in deede in mans guesse might very well haue fallen out and of like by his mother was not either at all or earnestly thought vpon