The Blessing Goods ill gotten What wealth hee wisheth By earthly things other meant An allegorie Vers 29. Heb. 11.20 Philip. 2. Psalm 2. Psalm 15. Math. 18.6 Verse 30. Narrow escapes Teares too late Heb. 12.16 Note Verse 39. â—sau his â—lessing 2. Reg. 8.20 Verse 40. Notes of wicked man Psal 140.2 The Lord discouereth treacheries against his English treasons Verse 43. The godly vse means and presume not vpon God his apointment Verse 46. Rebeccas godly discretion Anger must haue an ende Greeued parents or friends Verse 3. A second blessing of Iacob The comfort of trauelers Vnequall mariage Verse 5. The godly often banished Esau seeth too late his fault Verse 9. To please God the cause of griefe must be taken away Verse 11. After an humbling commâ—s an exalting Verse 12. The ladder what it signâ—fieth Col. 1.20 The Lord not Angâ—lâ— kepeth Iacob To vs this also spoken Hose 12.4 Verse 15. The Lords loue lasteth Iohn 13.1 I ill for euer not for a time Verse 16. How God is in a place A comfort Verse 18. Christ is the stone vpoÌ„ whom we rest Esay 28. Psalm 45. Diâ—nitie of place not 〈◊〉 one 1. King 13. 〈◊〉 18.12 1. Sa. â—3 5 Verse 20. Popish vowes Verse 22. Verse 1. Iacob chered with the promâ—sâ— so should we Reade Hebr 13. v. 13. 14. Verse 2. The allegorie of the Well Reade Ierem 2. v. 13 Ve. 4. c. Cuâ—tesy to strangers Mans lawe more regarded often then Gods The force of affections A patterne of the world Laborers hyre Verse 15. Syr. 34.23 Deutro 24.14.15 Verse 18. vse of good meanes to obtaine a mariage Verse 21. Verse 19. Rites of mariages then Verse 22. Verse 23. Labans deceit The world like Laban Why Laban brake promise Verse 26. Verse â—â— Ve. 28. c Verse 31. Whome man despiseth God regardeth Ve. 32. c. The frailty of women when they want their wils Verse 2. Saint seruers Zeale Ver. 3. c Impatience Verse 14 Mandraks Cantic 7. An experience of Mandraks Verse 15. Imperfections â—n the best Women kinde to their husbands God the giuer of children A good conscience in a seruant Acts. 20. Verse 27. Faire speech for profit Seruants not rewarded Ver. 29.30 A thankful acknowledging of Gods blessing Verse 30. Care of family 1. Tim. 5. Verse 32. A notable trust in God Worldlings be wauering Verse 33. Rewarde inferreth not merit but mercy Rom. 11.6 Verse 34. A couetous man greedy of a good bargain at any mans hand Couetousnes breedeth suspicion A quiet minde Ephes 6.7 Verse 37. verse 9.10 Animae Ciuit. 18.5 De Trinit lib. 11. Verse 1.2 Worldly goods part friends Verse 2. Face sheweth what heart thinketh 〈…〉 Psalm 119. Verse 3. When man forsaketh God releeueth Verse 4. Husbands should conferre with their wiues Reade before vpon Chap. 18. verse 6. V. 14. c. Wiues ought to cleaue to their husbands A type of the Church Verse 19. Weakenes in the best Verse 22. A sweete comfort Psa 144.15 Verse 27. 〈…〉 Verse 29. How the godly and wicked differ Verse 30. The gods of idolaters Verse 31. Iacobs answere to three obiections Rashnes in Iacob Reade Gen. 44.9 As one is themselfe so they thinke of others Reade 1. Sam. 19.13 somewhat to the purpose Verse 36. Some anger lawfull Exo. 32.19 Num. 16.15 1. Sa. 20.34 From 38. to 43. Properties of a good seruant and a bad mayster Hollow slattery A quiet ende of all troubles A succession of feare to the godly Finis vinus mali gradus est suturâ— God comfortable and in fit time Hebr. 1.14 Psal 347. Psal 91.11 2 King 6. Act 12. Ezeck 19. The godly vse means V. 3.4.5 In wordly things My Lord Esau Verse 6. Verse 7. How hard it is for the best to cleaue stedfastly strongly to God The right vse of meanes Verse 9. Parents pietie a comfort to the children Prayer hath her strength from promise Iacob plea deth no merit Note this comfort Verse 11. Ve. 10. etc Rich marchantes consider this Weapons Verse 13. Presents and gifts appease anger Verse 24. Iacobs wrestling The doctrine and vse of this wrestling Ge. 19.22 Mat. 15. 1. Sam. 1. Cant. 3.4 2. Kin. 4.30 Verse 31. The Allegory of Iacobs haulting Read Heb. 12.13 1. Re. 11.21 Verse 1. In peril nor amazement but counsell is conuenient Verse 2. The godly haue their affections Verse 8. Iacobs going before all shewed his faith and loue 1. Ioh. 3.2 Al harts in Gods hand Pro 21.1 Pro. 15.11 August Pro. 10.2 Pro. 15.19 Verse 6. Children the gift of grace Verse 8. Verse 9. Verse 10. Verse 11. 1 Sam 25. Abigael 1. Sam. 30. Dauid Manye worse then Esau for anger Verse 13. A patterne of a good Pastor Note Rom. 14. Verse 20. Iacob thankfull after deliuerance Verse 1. Womens needles going abroad Syrach 7.24 Pr. 7.11 c 1. Tim. 5.13 Verse 4. Consent of parents Verse 5. 〈…〉 Verse 7. Whordom of good ones euer abhorred Ver. 8 c A fond father ouer his childe Religion made a cloake Verse 21. Priuate respects couered with cloake of publicke good Innouation dangerouâ— often Verse 24. 〈…〉 Verse 24. Great mens perswasions Both father son are slaine that filthie lust may haue worthie recompence and sweet meat soure sawce Verse 27 c. The rage of an offended minde Stand in awe and sinne not Verse 30 c. Faults committed in families sore against the will of the rulers The Iewes not chosen for merites Ezec. 16.2 c. The scripâ—ture written by inspiration and not flesh and blood Verse 31 Youth 〈◊〉 and rash 2. Chro. 1â— 10. Theodorâ— lib. 5. cap 16. 17. Ouid. Naked excuses Verse 1. The care of the lord for his Verse 1. Gen. 28. 〈…〉 A sweete example Good men oft haue affections too much Note this well The vse of cleane clothes on holy dayes Verse 4. Obedience to doctrine c. Perplexities profitable Exo. 32.20 Verse 5. It is the Lord that staieth intents against his Verse 19 Wordlye comforts subiect to change Verse 22 The vse of bitter accidents to the Patriarkes Strength against oâ—fences Great faith exercised with great crosses The truth of Gods promise euer Verse 6. God his sweet care for his Verse 7. Gods powrefull prouidence for his in all places Psal 84 11. 1. Sam. 2.30 God is often mercifull euen to the euill children of good parents Worldly glorie no sâ—re â—â—tâ—es of Gods loue The godly stâ—ll vnder faith and hope Dukes be his sonnes c. Ver. 15. c. Read the Chapter Mans busie braine Rom. 1. Last verse Winking at euil Note it Children begotten in age loued for two causes Parentes loue shuld not be to childrens losse God without parents helpe exalteth often their children We rather obey strangers theÌ„ our brethren Knowledge not obeyed Gods fauor to his children cause also why they are hated in the worlde of some Verse 18. Vr. 16.17 Many seeke one thing and finde another Gods writings and mans writings 18
onely to be done but euen all such things also as may be sit to the good bringing of it to passe are likewise to be cared for and taken with vs as heere this seruant did 2 His making of his Camells to lye downe as it heere is mencioned may remember vs how a good man regardeth euen his beast The time and the place may shew the seruants diligent care to obserue and regard all good oportunities to come by any entrance or successe in the matter he goeth about 3 His prayer to God that hee woulde direct him sheweth his faith and bringing vp in Abrahams house Also how hee trusted not in his owne indeuours though yet hee vsed the best but onely his confidence was in the blessing of God who is able to effect and hinder what he will 4 Whilst mens daughters came to drawe water sayth the text and afterward in this booke we shal reade that Iacob found Rachell keping of sheepe Both these declare vnto vs the simplicitie and playnnes of those dayes touching education of their children I beseech you where were these golden silken pearled and idle Dames that our dayes yeeld when waterpots sherpehooks were thought no hurters of womens hands by the very parents themselues I vrge it not for imitation but for moderation 5 The seruant nameth a marke wherby he desireth of God he may haue notice which the woman shalbe that he should chuse for his maisters sonne Graunt sayth he that she which saith drink and I will giue thy Camels drinke also may be she c. I pray you marke the marke that he wisheth in his maysters wife Is it not a sweete and curteous nature rather then a gay gowne and a loftie looke Is it not a lowly and louing minde rather then any wealth and pompe Surely it is for he wisheth this and leaueth out those And peraduenture touching the last the seruant had hard it out of the mouth of long experience that Diuite faemina nihil intollerabilius There is nothing more intollerable then a rich woman Except God gouerne let me adde I pray you for his grace maketh many ould sayings to fayle of generalitie Yet something there was or is that such prouerbs arose in times past and are still called to remembrance in our dayes vpon occasions Surely all bee not Saints that goe for Saints before strangers it may be feared 6 That thou hast ordayned Marke this word well and in it obserue the iudgement that this seruant had of Mariage namely that there was no hap nor chance in it but that euery one is serued according to the ordinance of God either for comfort or crosse Is it not all one with that which Salomon sayth House and riches are the inheritance of the Fathers but a prudent wife commeth of the Lord How doth this good iudgement then shew vnto vs the good order in Abrahams house for knowledge and instruction He that walketh in the sunne will be sunneburned saith the prouerb and surely where good instruction is in a house or towne the people will sauour of it Would God our seruants might thus sauour of the talke they heare at our tables or otherwise as this man did But alas what know I nay what know ye your selues of your selues without doubt this that if carping and gawling of others if swearing and filthy speaking if mocking and censuring of the way of truth if Papisme or Atheisme be a color worthy carying our seruāts may learne in our houses and of vs to cary such colors but as for Religion and a sound iudgement in the seuerall branches of Gods booke alas alas it is not to be had with many of vs nor amongst vs. 7 By the word mercy in the same verse appeareth the nature and hart of an honest and faithfull seruant that he would not onely haue things fall out to his mayster but in mercy to fall to him that is all for the best and his comfort if it may any way be more then other 8 Now what successe had this prayer of a true seruant with God I pray you marke the 15. verse Eare hee had left speaking sayth it behould Rebekah came out c. See then the gratious goodnes of God and how open his care is to one that is carefull of the credit committed vnto him be he seruant or what else soeuer Euen before he had left speaking the Lord answereth this seruants desire and sendeth by his hidden powrefull prouidence this mayde Rebekah to come to the Well to him Now if wee consider what hee went about and what the Magistrates and Ministers heere apoynted in earth amongst vs goe about is there any comparison Then with assurance may they go on in their places that God will regard them and giue them his blessing when he thus dealt with this seruant 9 In that she came foorth with a Pitcher to fetch water the seruant hauing prayed as you sawe before in the 14. verse note the wonderfull prouidence of God how it ruleth euery action and suffreth nothing to go by chance as many dreame For was there no time to fetch water but now when the seruant laye by the Well wayting for Gods direction Yes many tymes myght shee that daye haue stored her selfe had not God directed euen to that time And what God will must come to passe 10 She goeth downe filleth her pitcher and away agayne sayth the text Heere is then no tarying no gazing at passers by or strangers no prittle prattle nor telling of newes but modestie silence and ready dispatch of that which is gone about A good example for youth if it were carefully folowed 11 But the seruant seeing her make such speede runneth to meete her and prayed her that he might drinke of her pitcher She sayth vnto him drinke Sir In the seruant note still no fore-flowing of his businesse but hauing commended his suite vnto God he beginneth to try the very first that came to see if his mark before mencioned might be found in her In the mayd marke all gentlenesse and curtesie of nature with speech conuenient neyther a foole to say no thing nor yet ouerbould to talke at randon When she had giuen the seruant drinke then see I pray you how no doubt by Gods very direction she vseth those words that the seruant had prayed God before might bee a marke for hym to knowe the woman that God had apoynted for his maysters sonne by I will sayth shee drawe water also for thy Camells By whiche the seruant knewe it was his Mistresse that should be Gods gift and apoynted match for his Mayster Isaac Then hee wondred to consider Gods mercy and prouidence fitting things so quickly and graciously vpon his prayer and bringing so forward the cause of his comming And in deede the manifestation of Gods prouidence is wonderfull for which of vs could once euer haue thought that such things should
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
wee the oportunitie of this Vision when it was Surely when Abraham was returned from the rescue of Lot and was now in a great feare what might be faull him by those Kings whome he had so pursued conquered and deliuered his freend from He was a stranger and they at home hee but a few they of great power alyance and kindred howe should it bee but they would combine together to destroye him and neuer put vp and digest what he had doone to them This multiplied in Abrahams minde as all feare will and gaue him many a secret gripe that all the world felt not so well as hee But behould a gracious God a deare and tender father that neuer slumbreth nor sleepeth when his be in agonies and perplexities In this oportunitie of time he appeareth to his seruant renueth his promise to his great comfort and dasheth in sunder with his wordes of sweete mercy the bones of all such troubled thoughts and fearefull concepts Could Abrahams heart haue wished his comfort in a more fit time Did hee not thus againe before when Lot was departed from him Let it euer then be one of our notes in reading the word how fitly in respect of time and neede God comforteth his and let vs know that he is one and the same for euer to all that put their trust in him He seeth what Abraham wanteth and when he wanteth and seeth he not vs Hee gaue Abraham what hee wanted and when he wanted it and is â—e onely his God Stirre we then vp the faith within vs euer euer to trust in him to depend on him and to expect from him our wanted helpes euen in the very time they may best steede vs. 3 Let vs marke the manner of comforte and the wordes themselues Feare not Abraham saith he I am thy buckler and thine exceeding great rewarde He telleth him not that his enemies be wicked and he iust or that they shall be weake and he strong or any such matter but this he saith onely I am thy shield Teaching vs that this is enough against all the threats of foes and terrors of a whole worlde if God care for vs and take vppon him to be our shield against them Earthly hearts do not conceyue this but they crie Giue me friends and fauour with men with Princes with Noblemen with Magistrates and Gentlemen giue me gold and siluer giue me alyance and kindred and such like and then let me alone but if we want these all or some woe be to vs we cannot liue we shall be so crossed so snubbed so brow-beaten so pinched a thousand wayes that death were better a great deale then such a life But O carnall wretches and carnall comforts is God nothing and man all is the Creator so weake and the creature so strong where are our eyes If these things bee had with Gods fauour they are good meanes and may bee our comforte but if these wante and God loue is hee all to weake to shielde vs God forbid Naye onely his loue is life and libertie though all the worlde with his power were set against vs. And this is that which in this place God would haue Abraham to see That hee might not thinke alas I am a stranger weake and without friendes great men malice me and howe shall I doe howe can I scape their handes c. away saith GOD Abraham with such concepts I am thy Buckler and I tell thee that is inough against all thy foes were they neuer so manye and mightie Truthe Lorde truthe and farre bee it from vs euer to thinke otherwise If thou be with vs who can be against vs to hurt vs. If I walke in the middest of the shadow of death saith the Prophet Dauid I will not feare any euill and why Quia tu mecum es Because thou art with mee and O Lorde it is our songe also increase our faith for thy merciâ— sake 4 In that hee saith hee is his rewarde and not onely so but his exceeding great rewarde wee doe well see there is no losse in seruing God as the wicked doe complaine in the Prophet Malachie that there is but on the contrarye side this is profitable and most profitable yea this is riches and exceeding great riches For what hath Heauen or Earth that is not ours God himselfe is ours and wee are his and vnto God what may be added for more perfection Dâ—uid saith The Lorde is his â—â—epheâ—rd and therefore hee shall wante nothing And may not wee say the Lorde is our God our Father our shield and buckler yea our rewarde and exceeding great rewarde therefore we are riche and loose not by his seruice Most truly may wee say it euermore and moste sweetlye should wee taste it when wee are tempted It is wealth to haue Corne and Wine and Oyle increased but sure farre greater wealth to haue the light of Gods countenance lifted vp vpon vs in the Prophets iudgement It is gaine To haue our Garners filled with all manner of store to haue our Oxen strong to labour no leading into captiuitie nor anye complayning in our streets and the people bee happie that bee in such a case but surelye yet farre greater gaine it is to haue the Lorde for our God and rather rather happye bee they that inioye that mercy then all the former 5 When Abraham sayth to God yea but O Lorde what wilte thou giue mee seeing I goe childlesse c. We may see the weakenesse of Gods children euen his deere ones and cheefe-ones if things answer not theyr desires They are a little impatient and thinke lesse of many mercies that both they haue and are promised after to haue because they wante some one thing that they would gladlye haue So was Abraham heere for wante of a Childe as if hee should haue sayde O Lorde what is all thou promisest whilst this wanteth that I haue no issue This is a great corruption in vs and wee must beware For if God were not mercifull it were the waye to robbe vs of all to thinke light of anye for wante of some Let vs not thinke it is denyed that is differred God hath his tymes for all thinges and bounde are wee to his Maiestie for what wee haue till more come and though neuer more come 6 When Abraham thus vttered his greefe for wante of seede God telleth him in great goodnesse hee should haue seede according to his desire yea farre and farre aboue that which hee could imagine or aske For as the stars of heauen so should his seede be for number A gratious promise to a greeued minde for that same thing But when or wherein will not God be good to those that truly serue him this promise Abraham beleeued saith the text and it was counted vnto him for righteousnes By faith then was Abraham iustified we plainly see and is there an other way for other men this were madnes to thinke
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
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
title and interest in Christ and religion I wyll releeue thee The Christian shall thinke and say My distresse is great and what good dooth my faith and profession now to me can my title and name now releeue me can I liue by the name of Christianitie is eyther meat in my belly or money in my pursse by religion No I may dye for hunger and lye in prison for wante for all my Christianitie and therefore better is it for mee to take goulde and siluer meate and drinke pleasure and comforts of this life and be out of this want then to cleaue and be wedded to my faith still away then with this that helpeth not and welcome that that neuer fayles Forgiue me the penny and I shall want nothing Were not this a prophane speech of an vntaught minde and man were not this a most horrible contempt of a most holy profession Then thinke of Esau by this What saith he is this birth-right to me now that I am like to dye for meate as if he should say giue me for my belly and let it go that feedes me not and so foorth Nowe if this be vgly before our eyes as I am sure it is then learne wee by it neuer to measure spirituall things by worldly profit to back and belly and pursse c but thinke of spirituall things in theyr kinde and know that he that feareth God shall wante no manner of thing that is good Godlinesse hath the promise of the to come and of this life also that is of all necessaries heere as shall be best Seeke first the kingdome of God and the righteousnes thereof and all these things shall bee cast vnto you With many and many such promises 15 Sweare to me saith Iacob and why sweare Of like because hee knewe the instabilitie and vncertaintie of Esau nowe in this minde now in that neuer constant in the word spoken Therfore he maketh him sure that he shal not start with an othe which doubtles very Esau made religion of to the condemnation of manie amongst vs that thinke they be better then Esau and yet care asmuch for an othe as for their ordinarie speeches we may learne by Iacob with worldlye men to deale somewhat worldly that is to make surer of them by such lawfull meanes as we can then we would of others whose consciences be better and constancie in a word spoken farre otherwise then this mans was 16 Then he sware and sould it Preferring as worldly men doe an earthly commoditie before Gods spirituall graces which the godly doe not The preheminence of the birthright was this Habebant ius Sacerdotii regni in familia They were Priests and kings in the familie after the fathers death They had a preheminence aboue the rest in the diuision of the fathers inheritance Deutro 21. They succeeded the father in all dignitie principallitie and honour They had authoritie ouer theyr yonger brethren so that they rose vp at theyr presence and ministred to them Spectabat etiam vitam aeternam It had also his reference and respect to eternall life All which being great things this prophane man made little accompt of but sould his title to them all for an easie price according to a sillye feeling of spirituall grace Beware we by him as the Apostle warneth to the Hebrewes that wee bee not like him Reade the Apostles wordes your selfe Many among vs can skill more of Sheepe and Cattell Corne and Wine Farmes and rents then of spirituall regeneration and death of sinne Such sayings sauour not ought vnto them but remember Esau and I say no more Lastly when Esau had sould it and Iacob gotten it then falleth he to his meate freshly that Iacob set before him and contemned the birthright See I pray you the remorse in wicked men when they haue offended They eate and drinke laugh and are merry this is the care they take and feeling that they haue A fearefull dulnesse if we thinke of it not onely to do wickedly but to be so farre from repentance afterward Yet is this vsuall with many men Dauids heart smote him when hee had offended and it was Gods grace and spirit in him so shall it be in vs. A stonie heart is a plague of God and a fleshie heart his good blessing The one for his enemies the other for his children This feeling heart and tender sense when we haue shipped the Lord giue vs euer to a true repentance and rising vp againe Chap. 26. The heads of this Chapter these The famine verse 1. The exile of Isaac and his accidents to ver 15. The hatred of the Palestines against him to 16. The couenant betwixt the king and him 1TOuching the first wee remember and the words remember vs also that God tryed Abraham this mans Father before euen with the same affliction in a strange coūtrey and now he tryeth his sonne after him with the same Thereby giuing vs occasion to learne that euen such temptations as others before vs our Fathers and brethren haue tasted of we also must expect and prepare our selues for The cup of affliction is not appropriated to some fewe but made ready euen for the whole number of Gods elect as the Father of wisedome shall iudge it sit Now if others also haue drunke with vs both before and shall after then false is that peeuish perswasion that Sathan so faine would fasten in our mindes that none but we taste of this crosse or in this sort and such like It is not so but as heere what Isaac is tried with his father also indured before so what we abide others in like sorte haue abidden and it is no more token of Gods displeasure to vs then to them but his messenger in loue to invre our faith both to them and vs. The Apostle Peter is very plaine let not his wordes depart from before your eyes day or night whom resist saith he stedfast in the faith knowing that the same the same afflictions marke it are accomplished in your brethrē which are in the world Both of which place and matter I haue much more spoken in the last petition of the Lords praier to your comfort I hope if you will there see it and consider it 2 The Lord appeareth to Isaac and saith go not downe to Egipt c. where we see the care prouidence of the Lord for his chosen euer whom though he exercise as it pleaseth him yet he neuer leaueth destitute of his comfort His eye sleepeth not nor his loue fainteth but euer he is ready to supply an other waye what wanteth someway to his children Gen. 41. He admonisheth Pharoh of a famine to come by his seruant Ioseph and whye But that so he might prouide for his seruant Iacob a place to be fed in 2. Kings and 8 you haue an other notable example of this mercy Let the Lord then worke his
Lord and the light of his countenance to heauen our country where no snubs be c. which happely we are too cold in as long as mans fauor carieth vs along in y e liking of this world Why doth Dauid say it was good for him that he had bin in trouble but that he felt the change of man kindle in him a sweeter thought of that God and his great mercy that cannot change but yesterday and to day and foreuer is the same Why sayth he againe so earnestly but it is good for me to hould me fast by God by God I say to put my trust in him c. sauing that mans tottâ—ring loue and too fickle frendship smote his hart with a deeper consideration of the comfort therof aboue all earthly things whatsoeuer No doubt againe but it was good for Ioseph that Putiphar turned vpon him as he did without cause for he saw therby what man is and what God is and how broken a reed he trusteth vnto that maketh flesh his arme and thinketh all shall be wel with him because such and such giue him countenance Alas alas who hath not bin deceiued by mans fickle fauour and thought all was sure when and whilst he had that and rather might many things fall out then such persons change their loue without iust cause But their experience at last hath bin euen as Iacobs was heere that neither truth of seruice and performance of pâ—ynefull sauour by day night neither neerenes in bloud before mariage nor any increase of knot by mariage neither any blessing of God giuen vnto paines nor any thing whatsoeuer could bold that loue that was neuer true but for respects or that man or woman that neuer made conscience indeed of deserts to yeeld them due comfort according to their qualitie But well well let it be too late to call againe yesterday yet it is not too late to day to see the word of the Lorde before vs and to marke this example of Iacob how hee found a change in his owne vncle without any iust cause and to beware our selues of being ouer farre caried hereafter with that which is so vncertaine in it selfe 4 And the Lord said vnto Iacob turne againe vnto thine owne countrey c. See the sweete mercie of Almightie God to his true seruant When man sowreth he laugheth vpon him when man hateth he loueth and when man looketh away with a face quite altered he looketh vpon and vnto his true Iacob with the eyes of his olde mercy and louing kindnesse rather much increased then any one iotte lesned and diminished O comfort a true one and a great one for thus I feele it When the potentates of this worlde list to waxe bigge against a poore childe of God and to swell with dislike against him they also adde this vanitie to that greeuous iniquitie that they thinke he shall neuer be able to beare their displeasure but he is euen in their hands to be vsed as they will and what will they Surely they intend to begger him and all his to crush him and breake his backe to grinde his face and play Rex with him at their pleasure And other mad men are also of that minde and begin to say alas how shall he do such an one is offended with him and his countenance is changed vpon him Surely he is vndoone and cast away with other like speeches to that end But let these Nimrods that so will tyrannize ouer any poore Iacob and such faithlesse fearefull men as so bewayle the oppressed looke vpon this example here and consider it well Did Iacob perishe when Labans face changed and all his children with him hath Laban power to sinke him and crush him and doe what hee will No but when all these changes are in man then God steppeth in and looketh vpon him that man will not see speaketh vnto him directeth him from them so vnkinde regarders of a true heart towardes them and wholy taketh him into his owne protection to his owne care that neyther they nor any for them shall hurt him and Iacob shall liue in an other place vnder his blessing and mercye better then euer hee did there amongst them O God then euer be thou our God we beseech thee deerely and wee care not what changes man shall make vpon vs vniustly and vnkindly 5 Then Iacob sent for his wiues into the feeld to hym Rachel and Leah Whereby we may note how in matters concerning them it is a good mans part to conferre with his wife and not to do all vpon a brayne in a kinde of prowde and vnkinde authoritie ouer the woman who though she be in subiection vnto her husband by law of sex and mariage yet is she his fellow and companion and helper also euen by aduise and counsell many times Sweet then is the conference of man and wife together about common causes concerning them both and let it be liked in our eyes euer by this example of Iacob that intending a remoue from so vnfriendly a friend sendeth for his wiues to him and talketh with them His speach hath in effect bin considered before by his parts and we shall not neede to stand vpon the particulars agayne only your selfe reade it and consider it marking in the 6. verse how a true seruant that hath conscience in him serueth namely with all his might this is opposite to that eye seruice which the Apostle speaketh of Ephes 6. 6 Come we therefore to the answere of his wiues who with one consent sayd vnto him Haue we any more portion and inheritance in our fathers house c. Do whatsoeuer God hath sayd vnto thee By which ready and full consent we see the dutie agayne of godly wiues namely when their husbands do impart vnto them his purpose grounded vpon iust causes and sufficient warrant then not to hang back to crosse him and grieue him and not to yeeld to him but rather with these gratious women heere to say what God hath put in thy minde that do We are ready and wee will obey Thy lot shall be our lot and the Lords good pleasure all our lots Agayne let it not be vnconsidered how Iacob finding iust fault with their father and vpon true cause complayning of him the women yeeld vnto truth and neither cleaue to their father against their husband nor forsake their husband for to iustifie their father Heere is no such crossing partialitie but as God hath made them wiues to Iacob so they cleaue vnto him kindly and preferre him before all the world 7 By which willing consent to forsake father and friendes country and all and to cleaue vnto their husband may be happely resembled the nature of the Church the spouse of Christ which is euer to forsake all and to follow him 8 Rachell departing stole her fathers idols which he called Gods a great fault in a good woman but weakenes sometimes is
Laban charged heere and let vs be ashamed of such qualities 16 Then Laban answered These daughters are my daughters c. Now see a trick of this world agayne when a man is brideled and dare not hurt then to pretend fauour and loue and to smooth the matter as though he neuer meant hurt which is not so This iugling the world hath not lost yet but God seeth truth and loueth truth Finally a couenant of loue Laban will haue made because his conscience accused him of euill deserts Iacob is content and letting anger go maketh them good cheere Laban sweareth like an idolater and Iacob aright consider you both of a rough beginning there is a smooth ending Laban taketh his leaue and departeth quietly and all is well O able God and carefull God for thy children euer make vs thy seruants faithfull and true that in all stormes we may finde thy fauour and of all feares no worse an end then in thy mercy may be to our comfort as this was now to Iacobs Chap. 32. The chiefe things of this Chapter are these The meeting of the Angells The meeting of his brother Esau And his wrestling with the Angell FOr particulars let vs remember that but euen now was ended Iacobs feare of Laban and his bad measure that he was euer like to offer to him and his had not God restrained him and now followed presently at the ende of that the feare of his brother Esau whome hee must meete What sheweth this vnto vs but the continuall succession of feare vpon feare trouble vpon trouble and tryall vpon tryall vnto the godly to the true teaching of vs what to expect and wherewithall not to be dismayed if it happen for it is the lot of Gods deerest 2 We see heere a multitude of Angells meete Iacob as hee setteth on his iourney Where first marke the thing and then the oportunitie of it touching time For the thing it selfe it truly confirmeth this doctrine that God giueth his Angels charge ouer his elect to attend and defend them as shall seeme best to his great mercy and infinite wisedome so saith the Apostle are they not all ministring spirits sent forth to minister for their sakes which shalbe heires of saluation so saith the Prophet the Angels of the Lord pitcheth round about them that feare him and deliuereth them yea hee hath giuen them charge ouer euery one that putteth his whole trust in God and committeth himselfe wholy to his protection in all temptations to keepe such an one in all his wayes And they shall beare that person in their hands that hee hurt not his foote against a stone Examples in Elizeus in Peter in many mo It derogateth therefore greatly from the mercy care that God hath for his to say euery man hath but one good Angell and one bad for euery man and woman fearing God hath many as Iacob had heere and euen so many as any way shall be needfull in his wisedome that euer knoweth what is expedient fit Secondly for the oportunitie of this vision you see how great it was euen then when Iacob was setting forward to meete with his brother Esau of whome he was very greatly afrayde not only for himselfe but for those with him that were as deere to him as his life What they taught Iacob by thus appearing vnto him we may all very easily conceyue surely euen this that though he were weake yet was he strong strong I say by God and the might of his power who should neuer suffer him to miscary whilst he had an Angell in heauen to send with him but would so stand on his side against Esau that all should be well and with safetie passed ouer O this God this God of ours doo wee not see him Since this booke began haue wee not seene many testimonies of his loue and care not only to help and comfort but euen in the nick to doo it when there is most neede and when his childs heare is downe in the body by some occasion Neuer any more notable then this to Iacob heere and therefore let vs marke it and of them all conclude how blessed the man is that hath the God of Iacob for his help whose trust is in the Lord his God 3 The next thing we may marke is the counsell of Iacob vnder Gods blessing taken of him to pacifie his brother and to haue a good meeting First he sendeth messengers to him to signifie his comming least by stealing by him he might iustly offend Secondly he deuideth his people and cattell as you see Thirdly he prayeth Fourthly and lastly hee sendeth a present In all which we may note two things First that the godly haue neuer bin despisers of means though their trust in God and assurance of his helpe were neuer so great but wisely and with good pollicie and discretion they haue disposed themselues to vse the same as God directed Secondly that it is lawfull to vse submission in some sort to the wicked and that religion standeth not in stubbornes and frowardnes and disdainefull proude and vndutifull speaches as some imagine 4 These messengers thus sent of Iacob to giue his brother notice of him returne againe and tell him that Esau commeth to meet him with 400 men whereupon sayth the text Iacob was greatly afrayd and sore troubled not knowing what Esau meant by bringing thus many with him which of like Esau did onely for pomp and to shew his power but fearing the worst as nature is apt in the very best The thing that we are to note in it is how hard it is euen for Iacob y t is a very extraordinary mā to cleaue stedfastly vnto God in perill danger and to ouercome by faith such false feares as will muster thēselues before his eyes We saw before how God had comforted him by y t host of Angles that met him yet now euen now againe when hee heareth this newes the infirmitie of flesh appeareth and Iacob is sore afrayd Knowe wee then our mould what it is and if so notable a man as Iacob after so many incouragements haue yet imperfection of faith set wee it downe that great is our neede farre farre vnlike Iacob to pray for faith that the Lord may increase it in vs euer more and more See againe in Iacob euer as we go the life of man feare after comfort and comfort after feare ebbings and flowings risings and fallings so wee go along and so wee shall ende 5 That he falleth to prayer after he had deuided his companies see both the right vsage of lawfull meanes and the true cōfort in all distresse whatsoeuer it is The right vsage of meanes is with prayer and the right vse of prayer is with meanes if God offer them these one exclude not an other but both ioyne together as louing friends and thus ioyned and ioyntly vsed the Lord giueth his blessing to
it was a priuate respect that hee had and a particular pleasure that hee shotte at Heere is the pollicy then or rather subtiltie which now in our dayes wee see so rise If malice possesse vs and wishe a reuenge if couetousnes haue caught vs and would haue a benefite or whatsoeuer it is that wee would effect still the pretence is a publicke good thus and so shall the Church bee profited and thus and so shall the lande bee inriched if our deuises may haue place when indeede they tende to as muche good to eyther as this perswasion dyd to the Sichemites beeyng the meanes whereby crueltie tooke place malice and wrath had oportunitie and the fearefull destruction of them all was brought to passe and compassed Trust not therefore ouer hastily such goodly promises and painted showes of publike good to bring in an innouation which as this may haue danger vnder it and yet not doubted 8 The silly people consent vnto Hamer his speech wherby we may learne how dangerous a temptation the promise of gaine and profit is to the ignorant multitude This winneth and bewitcheth them this gaineth and getteth them to doo any thing yea with this both eyes bee dimmed and eares so stopped that subtil men may worke their wils and had I wist come euer too late 9 Marke againe what power to effect either good or ill is in the perswasions of great meÌ„ to their inferiors They carry them headlong to destruction if so they wil and they carry them comfortably vnto good if so they wil. Happie be the gouernours that perswade but wel and so answer not with their own for the bloud of many Againe marke here what often els may be seene that when the Lorde determineth to punish men haue no power to foresee the peril Iniustice be taketh the wisdome from the wise and counsell from the prudent 10 Thus the inhabitants being inticed to admit of circumsition for an earthly commoditie and respect the third day when they were sore Simeon and Leuie the sonnes of Iacob with swordes drawne come vppon them and kil euerie male amongst them A bloudie fact and a great murther in mans eyes worthie of great blame that for one mans fault so many should dye offering them recompence by admitting their condition and so deeply deluded by so holy a show But altogither we may not esteeme it by this but somewhat consider the reuenging hand of a iust God in it who wil neuer suffer the wrongs violently offred to his chosen people to escape vnpunished if they cleaue to him The mightie worldlings may imagine they shall do what they list with vs and proudly wrong vs imboldned by their might and our weakenes but they shalbe deceiued as is seene to their terror and our comfort in this example That Simeon and Leuie were so forward-summe in nature we may iustly thinke of For Dinah to them was full sister both by father and mother where vnto some others she was but onely by father Leah was her mother and the mother of Simeon and Leuie also Againe wee may see in this example that saying verified Quicquid delirant Reges plectuntur Achiui For the sinnes of gouernours the people often smart and therefore happy people that haue a good gouernour It is a treasure that of many is little coâ—â—â—dered and a blessing that God is neuer worthily thanked for 11 Then came the other sonnes of Iacob vpon the dead and spoiled the Citie See therein anger how it rageth and increaseth being once incensed and stirred vp One man by example kindleth an other and violence vpon violence will increase still if we stay not quickly If you marke now the state of this Citie how the children be fatherles the women comfortlesse no house without bloudshead murther and death their goods spoyled in Citie and field their bodies captiuated which remaine aliue O heauy wo would not the heart of any man or woman tremble to offend the Lorde to feede the flesh that sinfully lusteth with such deadly delight and carelesse to scorne what so fearefully punished we see of God How happy Hamor if his sinning sonne had neuer been borne how happy the sonne if hee had turned his eyes from euil and brideled his lusting heart with vertue and honour How happy all both old and young both great and litle men and women with babes and sucklings if God had been feared and sinne abhorred This is sinne in the eyes of the highest a cryer continually for his wrath till at last it come The Lord giue a feeling that we truly hate what hurteth harmeth in this sort 12 Then said Iacob to his sonnes Ye haue trobled me c. Pitifully bemoning the danger which this desperatenes carried with it both to him and his had not God been good whose mercy in deed onely affected that the countries about did not rise vp in armes against him and destroy him quite The Lord knew how Iacob abhorred this course and yet how perfectly hee hated the sinne of his daughter wherefore in mercy hee prouided for him staied all euil that might be against him and kept both him and for his sake his that might else haue perished well inough I note it to my comfort and the comfort of many that maye in their houses and seuerall families either by children or seruants or friendes haue that committed whiche their soules abhorre and they little knowe of God is gracious to regarde the innocent and to turne from his faithfull seruantes that whiche euil committed might procure vnto them as hee heere did from Iacob Then marke againe in these sonnes of Iacob whether for their merites God so increased them and made them his people or it onely was mercy and no merit And remember withall what by Ezechiel God saith vnto them I meane to the people descended of them and of like merite with them for this that we speake of Sonne of man cause Ierusalem to know her abhominations say thus saith the Lord God vnto thee Thine habitation thy kinred is of the land of Canaan thy father was an Amorite thy mother an Hittite And in thy natiuitie when thou wast born thy nauel was not cut thou wast not washed in water to softeÌ„ thee thou wast not salted with salt nor swadled in cloutes No eye pitied thee to do any of these vnto thee for to haue compassioÌ„ vpon thee but thou wast cast out in the open field to the contempt of thy person in the day that thou wast born and when I passed by thee I saw thee polluted in thine owne blood and I said vnto thee when thou wast in thy blood thou shalt liue euen when thou wast in thy blood I said vnto thee thou shalt liue Marke you this repitition Euen when thou wast in thy blood I said vnto thee thou shalt liue That is euen when thou werst sinful wretched and vgly to be looked on in thy selfe
noteth in all likelyhood quarrels would haue growne and perrillous contentions Esau was mightie fierce and irreligious and what conscience such men make to wrong and wringe a good man the world yet sheweth too much All this God preuenteth in mercy to his Iacob and maketh Esau giue place Cast we our care then vpon God and labour to be his we shall euer bee cared for 3 Their riches were so great that they could not dwell together saith the text that they could not dwell together and the land wherin they were strangers could not receiue their flockes Let neuer then filthy feare to want in this world what may be good for vs wound our soules with distrust in God The beasts of the field the foules of the ayre and the fishes of the Sea be all his yea the whole earth and all that is therein is his as the Psalme sayth If to Iacob and Esau hee be able to giue such wealth when went his powerfull might from him that hee cannot do it againe to you to me to whom soeuer his good pleasure is and shalbe If in a straunge country their flockes be so many let my soule neuer dispaire for place but dwell where the Lorde appointeth and with beleeuing heart remember such examples as this Yea let it go to bed with you let it rise with you write vpon your hand and print it in the very veines of your hart what the Psalmist saith The Lorde God is the Sonne and shield vnto vs the Lord wil giue grace and glorie and no good thing will he withhold from them that walke vprightly He that honoureth me him wil I honour saith the Lord and hee will not breake a promise to very Esau of any good or comfort as you see in this whole chapter Be not we faithles then but faithfull 4 A sweete comfort againe I see here in this that if a man and woman feare the Lord themselues if religion be setled in the furrowes of their hearts as it was in Isaac and Rebecca surely euen vnto their wicked children if they haue any yet for the parents sake God granteth often worldly fauours as here to Esau who would not then with a faithful heart loue such a God He loued Iacob and hated Esau yet Esau beeing the sonne of a good father and of a vertuous and religious mother the fountaine of mercy and God of all goodnes to his true seruants euen the God of heauen wil shew mercy to this Esau thus farre as in the world to make him a great one and to giue him riches Againe I see worldly slate no good cause why men should forget themselues and waxe proud but euer looke at the inward heart what pietie is there least painted port glistring glory of this fading world be vnited in my person with the hatred of God concerning future state as it was in Esau I haue hated Esau saith the Lord and yet his pompe thus great Were this thought of peraduenture our hearts would chaunge and with lesse regarde of earthly showe make earnest search for the fauour of God how indeed wee may be assured of it towards vs euer 5 God promised Iacob that Kings should come out of him but behold as yet all the glory in Esau How then hath God forgotten or will he faile in faithfulnesse toward his seruant No no you knowe what glorious Princes came of Iacob in time and the Prince of Princes that sitteth vppon his throne for euer Christ Iesus Bâ—t as yet Iacobs show is lesse and Esau his ruffe hath the eyes of men Thereby wee learning that Gods vsuall maner is to keepe his children vnder faith and hope in this world euer What pleaseth him hee performeth in Iacobs life and the rest his faith is exercised within hope assured of it in time so with an other and an other after him and still there is vse of faith and hope in this world with the godly Bee content then with what God granteth and beleeue the rest if it be promised 6 The inuention of mules specified in this Chapter sheweth the busie curiositie of some mens natures giuen to newes and straunge inuentions not contented with simplicitie and plainenes nay discontented with the course of gods nature many times If wee praise this inuention take heed wee touch not Gods former distinction of their kindes and sexes which hee had created Therefore rather blame I then praise such needles newes as this was 7 You see in this Chapter as I said before all the glory in Esau and Iacob hath little but hereafter these Edomites fall and the Israelites rise Therefore thus let vs profit by it as neuer with the lustie bloods of this sinfull world to despise the slow going forwarde of the children of GOD or the cause that they maintaine Sat citò si sat bene Soone inough if well inough that is fast inough if with Gods fauour and better a stable estate that is in longer time atteined then a fickle fading estate got in hast Not vnlike the grasse vpon the wall top that is soone vp but assoone withered and gone againe Lastly for genealogies in this Chapter layd downe I referre them to each mans diligence that list to search them wishing the Apostles counsell followed in this matter euer 1. Tim. 1. Verse 4. and Tit. 3.9 For our Pedigrees in these dayes as they haue an vse modestly and moderately looked into so shewe they mens vanities otherwise vsed who yet would not like to bee called vaine Maximilian the Emperour forgot himselfe in it as I haue shewed before and of his very Cooke hee was reprooued Let not the wise man glorie in his wisedome nor the strong man in his strength much lesse in ioyned Pedigrees but hee that glorieth let him glory in the Lord and that his name is written in the booke of life and he reckoned in the rowle of the righteous He that is ouer busie in laying downe his auncestors whilst he seeketh to be esteemed as descended of them is often iustly despised as degenerated from them and not in any measure seeking to expresse the vertues in them But let thus much serue both of this matter and of the Chapter Chap. 37. The heads of this Chapter are chiefly three The hatred of the brethren towards Ioseph Their treacherie against him The lamentation of Iacob his father for him THe causes of their hatred are specified in the Chapter to be these His complaining of them to his father verse 2. His fathers great loue to him aboue them ver 3. And the dreames which he had seeming to note a superioritie ouer them like to ensue in him ver 5. c. The greatnes of their malice is also mentioned when it is said they hated him and could not speake peaceably vnto him verse 4. For particulars to beginne with the first cause of their malice towardes him because he brought their euill as the text saith to his father it
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
Courte growing very much might worke him woe being but a stranger Increase one may with credit wel but to strike saile with worthy mindes can neuer want scorne and scoffing taunt 2 That Ioseph taketh vpon him to be a Diuiner it sheweth the litle spots that are in the fairest faces and may not be followed but let vs rather stande now and see the poore mens plea when Iosephs Steward ouertooke them and layd the cup to their charge Alas say they why doth my Lord say so God forbid that thy seruants should do so c. But how doe they prooue themselues honest and true First ab aequitate God forbid we should be such as if they had said it were not right it were not good and thy seruantes though poore men haue a care of right and what may become them Secondly a repugnantibus of thinges contrarie in some sort one to another Behold say they wee brought our money againe how then should wee steale c. These thinges being crosse and contrary one to another in some sort Lastly ab incommodo by the detriment they are content to indure With whom soeuer of thy seruants it is found let him die the death and wee also will be my Lords seruantes So stifly stood they vpon their truth and so bould is truth before all men euer But yet see a defect though bould they might be being true men yet wise and not rash must innocency make men They rashly said with whom it is found let him die but they should haue added being stollen by the partie and of knowledge taken For want of which warines wee see their danger had not thinges beene as they were Therefore thus much let vs learne and not stand vpon it that in the middest of our best integritie vpright course yet we vse no vnaduised Speeches neither giue any needlesse aduantage but warely speaking avow our truth and so abide the triall 3 This offer of theirs was thus far taken of the Steward that he with whom the cup should be found should become seruant and the rest should be blamelesse then fell they to searching beginning at the eldest and behold in Beniamins sacke the yongest of all is the cup found Then they were abashed they rent their clothes they laded their asses and backe againe gat they to the Cittie to Ioseph for mercy Who seeth not here as it were a paterne of this brittle worlds comfort Yesterday these menne were bidden to dinner feasted and much made of at the Gouernours table yea the same day in the morning with comfort and gladnesse they ladeâ— away and all was well but behold now an other hue al is changed and changed greatly their clothes rent ther hartes heauy and nothing but danger and death before their faces Such is this world and the fickle fading comforts of it To day wee laugh to morrow we weepe to day wee florish to morrow we fall nay euen in the turning of a hand our estate is turned as these mens was Post imbres fructus post maxima gaudia luctus Rayne bringes floods and ioy bringes woe sorrow follows comfort too oft wee see it so Being come to the presence of Ioseph agayne they fell before him with heauie hartes wee may well thinke and the rather may wee thinke it because there is no mention of any wordes vsed by and by by them but onely that they fell before him vppon the ground Surely their feare and sorrow within bereaued them of speech for a while and so doth it vse Remember Anna whose hart oppressed as it were with anguish and griefe tooke speech from toung and spake by signes Remember the Shunamite agayne falling at the Prophets feete not able to speake Such was the case of these men by humble gesture and falling downe they sue for mercy not able to speake yet at last they spake God knowes with passions with teares and lamentation with sobbinges and sighinges to see their case as Luther noteth They say they can say nothing the thing is found with them and what should they say His seruantes they must bee and abide his pleasure But Ioseph would not so hauing his affection but vpon Beniamin onely The rest he would dispise and retaine Beniamin Then Iudah drew neere and tolde him the whole story that here you see how hardly their Father parted with Beniamin what promise was made to returne him safe and how lamentable would be their olde fathers case if they should faile Therefore whosoeuer taryeth he must goe ere his Father die For his life depended vppon the Childe where I marke agayne the reuerence of age in those blinde dayes if their light be compared with ours Before there was mention of his gray head and now here is mention agayne of the same to moue pitie and regard in Ioseph towards him Let it euer be honorable then as it ought olde age and let hoary head worke all regard in the best minde still and euer But then agayne let old men bee also admonished to remember well the old verses concerning this Sape nigrum cor est caput album sed quibus album Et caput cor est sint in honore senes Often is the Hart blacke and the Head white but whosâ— haue both white Hartes and white heads those olde men are honorable indeede and to be regarded The vehement affection of old Iacob to his sonne Beniamin hath often beene noteâ— and yet here agayne is layd downe in large maner Iudah refuseth to see his face any more rather than to goe without the Child yea to redeeme the Childe that hee might returne to his father he offreth himselfe a seruant for euer in a strange countrey which neuer would he haue done but that he knew his fathers life depended vppon the Childe Vnspeakable therefore is a Parents affection sometimes where it is setled Doe wee thinke Iosephs hart was not turned vp and downe in his bodie whilest he heard and saw these things Yes yes the next chapter will shew he could hold no longer Such sorrow such weeping such sighing and sobbing in all his Brethren such feare in their hartes to loose Beniamin such mentioning of his fathers loue to y e childe of his mother that was now dead and the rather because he the other brother by that woman was accounted dead These things I say were darts and daggers to pearce Iosephs Hart and hee could no longer hold but confesse his name Chap. 45. The heads of this Chapter are these three Iosephs manifestation of himselfe to his brethren Pharaos princely Clemencie when he heard of it Iacobs dancing hart when they came home and told him Ioseph liued NOw are wee come to that which wee longe haue looked for Ioseph to bee knowen vnto his brethren Wherein first it is sayd Ioseph could not refrayne himselfe before all that stood by him but cryed haue forth euery man from mee not that
by one meanes or other will shewe it selfe If so greate an age so longe a Iourney so many difficulties as might haue beene obiected in this remoue can not hinder Iacob what can hinder the Harte that loueth from sometimes visiting his affected Frendes and blessing God euen together for his giuen comfortes Here is then a sweet alteration of Iacobs estate and euen sodenly So sweete is GOD. Chap. 46. Then followeth this Chapter wherein wee haue layd downe The preparation of this old man with all his to his iourney The maner of their going The number of persons that went And how they were all receiued in Egypt THen Israel tooke his iorney saith the Story with all that he had came to Beer-sheba and offered sacrifyce vnto the God of his father Isaak Whereby hee signifyed that with most thankefull hart hee saw the greate goodnesse of God towardes both him and his and that he kept in his breast the possession of that land from whence present necessitie droue him Yea by this example hee most effectually taught that both iourneis and all other busines whatsoeuer should bee vndertaken with prayer and seruice of God Since a good beginning hath a good ende following in Gods gracious blessing 2 Then GOD spake vnto him in a vision by night c. where we see learne that neuer commeth man or woman to the Lord in true duty but he is ready to giue care to answer in vnspeakeable mercy Iacob in all likelihood had besought GOD to prosper his iourney and to bee his protection against all daungers and the Lord is ready to assure him of his desire with most sweete comfort Followe wee then Iacobs practise and expect in faith not wauering Iacobs blessing 3 No sooner had God sayde Iacob Iacob but hee answered and sayd I am here being prest and ready with all reuerent attention to heare what his GOD shoulde say vnto him and to follow the same with all faythfull obedience Such readinesse becommeth Gods Children well euen at this Day in the Church where GOD speaketh and with that Hart to come and to sitte mee downe is a holy obedience to the Lord thinking with my selfe in this sort O Lord this is thyne Ordinance by thy word Preached to instruct thy people of thy will Here Lord then am I in all humble feare to heare thy blessed pleasure what this day it shall please thee to put in the mouth of thy Seruant the Minister by whom thou speakest to vs to deliuer Lord guide him and Lord frame mee to all profite and good in this thing Here I am therefore speake on Lord thy seruant heareth This cannot they say that dull and dead in their inward feeling esteeme of the Ministerie of the word as of a matter of course and human pollicie to keepe people in obedience and no otherwise therefore absenting themselues from it and seldome or neuer setting themselues in this holy manner to heare the Lord speake his good pleasure to them But let vs bee wise and learne of Iacob if they will be wilfull and witlesse both what remedye I am here Lord is a speech for a Childe of GOD when I am in the Fieldes with my Cattell in my House with my Cofer or in the Tauerne with my like is a Speech of a wicked Worldling that sauoureth not the thinges which are of GOD as one day they shall knowe when it may bee too late to repent their follie and to call agayne yesterday That GOD that is able rent our hartes and giue vs feeling I beseech him 4 Then said the Lord I am God the God of thy Father feare not to goe downe into Egypt for I will there make of thee a great nation I will go downe with thee into Egypt and will also bring thee backe againe c. Here is the mercie of a swéete God and here is the staffe and stay of all godlie hearts Mercie that thus swéetlie he would comfort his olde seruant now worne and wearied with a wicked world assuring him of his hand fauour and helpe in all this iourney then the which what could the heart of a man wish more The stay of all men in their businesse whatsoeuer euen the Lorde the Lord and none but the Lord. For marke I pray you how God draweth Iacobs eies from looking vpon Iosephs honour and credite in the land whither now he was going or yet vpon the king that so graciously had commanded to send for them and his heart from trusting in these things vnto himselfe and his protection prouidence power saying I wil go with thee and I will bring thee thither and backe againe in thy posteritie as if he should haue sayd this is thy safetie this is thy stay and staffe that will hold my presence with thée and my prouidence for thée not thy sonnes great honour though in déed it be great nor yet the kings fauour though indeed verie gracious If we haue eares to heare then let vs heare and whatsoeuer comforts God graunteth vs in this worlde of friends or children yea of princes themselues yet let our ankerhold be the Lord and none but he knowing that with him these comforts shall profite vs and without him faile vs as most fickle and vncertain things euen happily then when we would be most glad to enioy and haue them I I will be with thee is a worde of trust and let it euer be looked to of vs. 5 Further goeth the Lord with Iacob and telleth him that Ioseph should put his hand vpon his eies that is close vp his eies when hee died Where we learne the custome of those times to haue committed this matter to the chiefe of the kinred or to one that was most deare to the partie dying Wheras we now a dayes referre it ouer to some olde woman and hard hearted keepers voyd of loue void of affection and oftentimes void of honestie and good dealing ether in this or other things concerning the kéeping of sicke folkes we our selues being so tender so weake or rather in déed so wanton forgetfull of true loue and duetie that we cannot abide to be present to the ende with those that haue béene present with vs to our comfort but giue them ouer and forsake them vnkindlie when wee shoulde shewe them our last loue and office with a faithfull heart taking such Christian courage to vs in that respect as is néedefull Wee may amende this fault by this example and remember it euer that God maketh a matter of account of it here that Iacob should receiue this comfort also euen to haue Ioseph his sonne to close his eies Then what God reckoneth of we may not thinke lightly of neither wilfullie or carelesselie withdrawe that from them whome wee ought to comfort with all due and good duties which God himselfe accompteth a comfort to the father and a duetie in the childe It is expresselie said of yong Tobias that he
should be so to the other This practise of Satan and power of his venom is too to manifest euen in our dayes in such as condemne our Church-méetings our exercises of the worde and Sacraments and whatsoeuer we do in comparison of their owne supposed puritie Of whom it may iustly be spoken that Austen said Finxerunt se nimis iustos cum totum vellent perturbare They haue feined themselues ouer holy whē in this sort they would trouble al. For vs who are so abhominable to them let vs comfort our selues with the truth of our cause and with this example of Gods people whom yet God suffered thus to be iudged of by filthie Egyptians knowing that in the end these proude censures shall hurt vs as much as this contempt in the Egyptians did the Hebrues when it caused them to be placed in the land of Goshen which was the very best of the land of Egypt Let this suffice of this Chapter Chap. 47. The chiefe points of this Chapter are two The speech of the king with Iosephs brethren and father The extremitie of the famine TOuching the first it is saide that Ioseph went to y e king to tell him of his friends comming withall tooke with him fiue of his brethren whom he presented to the king aswell that the king might bee assured they were come as also sée what maner of people they were Wherein appeareth both the maiesty the wisdom of Ioseph that without the kings knowledge and expresse direction he would do nothing in this matter though his fauor were great with the king and verie extraordinarie well-knowing what meaner places then Princes Courts giue triall of that manie are the whisperers flatterers and maligners of them who with anie speciall fauour vse to be regarded of the chiefe Soone might they and peraduenture soone would they haue incensed the king both against Ioseph and his friends if this course had not warilie beene taken And what though the king before had giuen commaundement touching this matter yet safe it was to haue direction againe in a matter of his owne and of this nature to bring strangers into a Princes land to inhabit the verie best place of the same Who knowe the varietie of great mens mindes and what mountaines priuie whisperers can moue sometime when a man is not admitted to his answer but condemned vnheard will approue Iosephs wisedome and say it was necessarie The king when he saw them asked what trade they were of taking it as certaine that they had some trade So vnvsuall was it then for men to be idle But had he asked manie a man in our dayes there answer peraduenture would haue béene to seeke vnlesse they should haue answered that they vsed to walke from tauerne to tauerne with a white rodde in their hands to top Dasies withall These mens answere was not to seeke but readily they tolde the king they were shéepheards both they and their fathers that is men that liued by keeping and bréeding of cattell a most profitable and good trade for the wealth and comfort of a land Would God their example might worke with vs to cause vs to abhorre this sinfull idlenesse the mother of infinite euils amongst vs and to buckle our selues to some profitable seruice to the common wealth Surely it is for the dead to rest from their labours and not for the liuing altogether But many times I haue touched this matter and therefore now no more 3 Then sayd Pharaoh to Ioseph the land of Egypt is before thee in the best place of the land make thy father and brethren dwell c. We saw the kings gracious fauour to his faithful and true Ioseph before and now we sée his constancie in the same A most princelie vertue in him and a most swéete incouragement to the hart of Ioseph as they know that wish and want bound was Ioseph if he had had a thousand bodies and minds to haue serued such a maister with them all Farewell Pharaoh thou king of Egypt and liue being dead in the pennes of men whillest the world endureth for this clemencie Be thou to all men a mirrour of sweetenesse to faithfull seruants and teach euen them that know more then thou didst of Gods truth in this behalfe Ioseph praise thy lot also and say thou hadst mercie not alwaies found to serue such a maister so kind and so constant in fauour to the end not onelie to thy selfe but euen to all thy friends O marueilous comfort 3 Not long after Ioseph brought his old father also to y e king that he might sée him Who being come into presence saluted Pharaoh or blessed him Teaching vs therby how péeuish not how zealous they be that amongst vs méeting them who professe the same truth relie vpon the same God that themselues séeme to do yet wil not speake to them a word lest they should be defiled by saluting those that are not so factious to say no worse as themselues be O learned skill Iacob may salute Pharaoh of Egypt and we may not say good morrow to a true professor of the gospel But such straining at a gnat and swallowing of a canull will one day haue his iudge to whom I referre it with this little remembrance by the way 4 The king also spake vnto Iacob and asked him of his age to whom he answered that the whole time of his pilgrimage was an 130. yeeres few euill haue the daies of my life bene and I haue not atrained vnto the yeeres of my fathers c. Where we haue a comfort both against shorter life and more affliction then our fathers haue had if the Lorde so please to haue it He dealing no otherwise in that with vs then with Iacob his seruant That he also calleth this life a pilgrimage hath his profite euer to admonish vs of another place and to plucke our affections from this sinfull world We haue not here an abiding citie but must looke for one from aboue setling our selues and our businesse no otherwise in this worlde then becommeth pilgrimes that must along to another place This do not many whose buildings and purchasings and vncessant cares giue shrewd shew their hearts are here not as pilgrims hearts but rather as men that dreame of little good when this life is ended Read the 49. Psalme the 2. Cor. 5. and meditate of them 5 Then Ioseph placed his father as Pharaoh had willed and Ioseph nourished his father and his brethren and all his fathers housholde with bread euen to the yong children See the dutie of a godlie childe to his deare father not to sée him want the comfort of his abilitie anie waies during life And see how cruellie Ioseph now reuengeth his brethrens wrong done vnto him when he was yong He nourisheth them and theirs with comfortable foode during all the famine Such remembrances of iniuries such reuenges are in the godly stil
and therefore let them weigh their estate that take such bitter courses as we daylie sée whether that spirite be in them that was in Ioseph or no. Nay are they like vnto farre worse men then Ioseph was for knowledge in the truth that moderateth reuenges As vnto Antigonus who hearing with his owne eares certain of the soldidurs speake euil of him neuer reuenged the matter but patientlie endured it and bad them either go further or speake softer lest the king should heare them vnto Augustus Caesar who suffred one Timagenes a writer of historie abusing notoriously both him his wife and his whole familie to liue neuerthelesse and to liue in good estate euen in Rome vnder him If such men as these thus gouerned their affections when they had wrong may we carie the credites of christian professors boiling in malice hunting for reuenge and euen breathing out slaughter against whome we dislike as we sée at this day What the Lorde hath saide against such heates sundry times in these notes I haue obserued and our selues full well know his dislike of such dealing Nowe doe but thinke of him that in wisedome saide it Parciús vtendum potestatâ— quó semper ea vti possis Sparingly shouldest thou vse thy power that euer thou maist vse it That is reuenge little and liue long c. 6 The greatnes of the famine is laid downe noted by the effects of it When it consumed all the money in the land and brought it to Pharaohs coffers then all their cattell being glad to giue them for food when their money was gone thirdly all their land and euen their bodies also if he would so haue taken what they offered What a spectacle is this of Gods power what easilie he can do and of his gratious fauour what yet hee doth not Durum telum necessitas A sharpe dart is neede and want And therefore a great mercie is plentie and store Where be our hearts to feele it and to blesse God for it vsing it well to his glorie But what when both money and cattell with land also were gone all become Pharaohs Sée then a wisedome and a fatherly mercie in Ioseph Then gaue he them séed to sow their land yeelding y e king but the fift part and themselues kéeping foure to their maintenance wisdom I say because else the land should haue beene wast and the foode as yet holding out would haue decaied mercie for that if some had had them at such a list they would haue rather taken foure parts and haue left them one then quite contrarie as Ioseph did Mercie againe in that he regardeth their wiues and children c. That is their charges and according therevnto dealeth with them and alloweth to them Which is a thing they little thinke of that shaue to the bones and grinde euen the faces of their tenants now adaies What blessing also this kind dealing had in the hearts of the people the storie noteth when they thankefullie attributed the sauing of their liues vnto him Gracious dealing will euer haue a gracious report with thankefull men when sighing grones of whole families beggered and vndone will crie for spéedie vengeance from a iust iudge 7 Except the land of the priests onelie c. This wiâ—h that before in the 22. verse where it was saide that Pharaoh nourished the Priests with an ordinarie sheweth what care should be had of ministers and what prouision should euer bee made for them This Pharaoh of Egypt had a care of his Priests Iesabel a wicked woman maintained her prophets of the groues 400. at her table Micah in the Iudges maintained his Priest And may onelie the professors of the Gospell neglect their teachers Let the Lord iudge who said the labourer was worthie of his hire Let the Apostle iudge who saith they are worthie of double honour and the oxe may not be mufled that treadeth out the corne nay who with manie similitudes and arguments proueth the contrarie as 1. That no man goeth to warfare on his owne charges 2. That husbandmen eat of the fruit of such vineyards as theÌ„selues plant 3. That shéepherds eat of the milk of their own flocks cloth themselues with the wooll 4. That sowing spirituall things which are the greater we are well worthie to reape carnall things being the lesser 5. That the ordinance of God was to haue them liue by the altar that serued at the altar with other like reasons in that place and to the Galatians if you consider them and gather them out Had the priests of the law the tenth part and shal the ministers of a better testamenc haue neuer a part Such maintenance wil haue such ministers in time out of question to the vtter decay of learning pietie and religion and to the bringing in of al barbarisme error as Satan wisheth Worthie is the vertue of Nehemiah touching this matter euerlasting remembrance and imitation of them that haue like authoritie feare God He finding that the priest Eliashib who had the ouersight of that which belonged to y e maintenance of the priests being ioined in affinitie with Tobiah y e Ammonite an enemie of the Iewes the portions of the Leuites were not giuen them but euery man was fled to shift for himselfe amongst his friends most zealously reformed it as there you may sée threw out Tobiahs vessels thrust out Eliashib placed them y t were counted faithful brought the tithes of corne and wine and oile into the house of the lord againe Marke the state of our times and sée if such Tobiahs be not yet amongst vs and such Eliashibs who dealing togither in all vnrighteousnes conuey the portions of the Leuits by little and little from the church y t all may come to ruine vtter confusion in time They must haue the tith corne the glebe land peraduenture the house also for a dairie and their cousen Eliashib the minister there shall haue the tith géese and the egs at Easter But shall not god visit this great impietie O lord O lord in mercie forgiue the sins of the land and the iniquitie of thy people deseruing iustly the losse of thy worde sweet libertie of their consciences yet yet shew fauor For these mercies raise vp workmen y t are able to féed thy people as they ought either conuert or confound these church-robbers that sauor nothing but their 〈◊〉 gaine that taking thus dailie away the rewarde of knowledge indeuor the death of thousaÌ„ds thousands of soules 〈…〉 created Stirre vp Nehemiah thy faithful seruant to redresse this sin and to settle things carnal as shalbe 〈◊〉 to them that so â—â—spiritual that God be not mocked Howe that be thy people sheepe of thy pasture shal giue this praise for euer for so great a mercie Amen Amen 8 So Iacob dwelt in Egypt in the best of the land grew and
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.