CERTAIN PLAIN, brief, and comfortable Notes upon every Chapter of Genesis. GATHERED AND LAID DOWN for the good of them that are not able to use better helps, and yet careful to read the word, and right heartily desirous to taste the sweet of it.  
By the Reverend Father Gervase Babington, Bishop of Landaph.  PSAL. 119.103. 
O how sweet is thy word unto my mouth? sweeter than honey unto my throat.  EZEK. 3. verse 3. 
Then did I eat the roll, and fill my bowels with it, and it was in my mouth as sweet as honey.  
LONDON Printed for Thomas Charde. 1592.   

To the godly disposed Reader.  
I Have often desired to have some good occasion offered me, whereby I might at the least in word s● God knows in deed I am 〈…〉 to testify my unfeigned zeal and goodwill to the Author of this book, for the comforts and sweet instructions I have received by his most holy labours. And although my ●udgement be but slender, and therefore my sentence little worth, yet under the Authors correction, with whom I am unacquainted, and without whose knowledge I am ●●ld thus far to presume, I dare give this testimony of all his works, and so of this amongst the re●t, that he doth therein utter as great love to the Church of God and as fervent zeal unto the truth, as ever did any English man that hath written. I humbly beseech God that his faithful trauaile● may provoke others of his calling to follow his steps in the like care of god's people committed to their charge. One thing is necessary, all the rest are but accidents and retainers, the Lord make us more careful to the attaining thereof, and increase in this Reverend Author zeal and heavenly strength, to proceed as he hath begun to help forward the lords harvest, which lieth withering upon the ground in many places for want of workmen. The Lord for his elects sake, hasten the coming of his son jesus Christ to judgement, confound all his obstinate enemies, and until then grant us his peace, with Christian constancy and obedience to his truth▪ Amen.  
Thine in the Lord, Edm. 〈◊〉 student in divinity.   

The Preface to the Christian Reader, showing amongst other things the most necessary use of such easy commentaries, and the intendment of the Author.  
ALthough (gentle Reader) God and man both may look for at our hands that all of us should be able to prophecy (as Moses speaketh, 
Heb. 5.  and all of us have our wits so exercised in the word, that we could even without a guide, wade in the deep places thereof, now, I s●y, that the light of the Gospel hath been set on a candlestick so long, and not only Moses and the Prophets, but also the Apostles and Evangelists have in every city almost, 
Act. 15.21.  such as preach them upon the sabboth's and festival days: yet for all that, to true it is▪ and with grief of heart be it spoken, as well as to their shame that are faulty, the greatest part have no knowledge in the scriptures, to account of, & the vision, I mean the doctrine of the old & new testament, is a book that is sealed, 
Esay. 29. ●1.  as the Prophet speaketh. The causes whereof as they are common and not unknown: first our own natural corruption, whereby we love darkness more than light, and ease more than pains taking, next the malice of our ancient enemy, who because he could not hinder the winds from blowing, & the seed from being sown upon the earth (which he principally aimed at) therefore he bestirreth himself so much the more eagerly to take that which is sown, out of men's hearts, and to make it unprofitable: so are the remedies as easy to be discerned, I pray God they may be at length as well thought upon, & attained And what be they▪ The first and chiefest is the holy spirit of God, who being given to a man, searcheth all things even the deep things of God. 1. Cor. 2. But until he be given there remaineth a vail over the heart untaken away in the reading of God's book, and so that which should have been for our light, 
2▪ ●er. 3.  is made unto us an occasion of falling. What shall we say then? Is the letter dark, or doth it turn any out of the way? No, our minds are dark, even darkness itself. john 1.5. And though there appear unto us a great light, as there did unto Saul, at noon day, yet until by the finger of the holy ghost, as it were by the hands of Ananias, the scales of natural ignorance be taken away from our eyes, well we may suffer ourselves to be led by others, but we shall not be able to see our way ourselves. For this cause S Paul prayed for the Ephesians, 
Ephes. 1.  that the spirit of wisdom and revelation might be given them, & that the eyes of their understanding might be lightened, etc. And for this cause are we to pray with all manner of prayer and supplication, and with all earnestness, that this key of David, of the true David jesus Christ might be given us. For if the spirit once open no man shutteth, but if he shut, & so long as he shutteth no man can oopen; nay as Austen saith, though god himself should appear unto us in some likeness of man, and speak unto us, yet if he do not move us, & direct us by his inward grace (the grace of his spirit) he should do us no good at all with all his preaching. 
August. 15. the 〈◊〉. dei. cap. 6.  Therefore I say (dear brother) begin here, make prayer for Gods enlightening spirit the first staff of thy ladder, and the first stone of thy building. Pray for the same early and late, and doubt not but it shallbe given the. For if we that be evil can give good gifts unto our children, how much more shall our heavenly father give the holy Ghost to them that desire him? 
Luc. 11.13.  This promise is made by Christ himself, and by no worse person, and therefore as he that believeth it, hath sealed that God is true▪ joh. 3.33. so he that believeth it not, yea or doubteth of it, saying, who shall ascend into heaven and fetch me the spirit, the same man maketh Christ a liar, and so dishonoureth the son, and the father to. This may suffice concerning the principal help for the understanding of the Scriptures. Now besides this there are certain inferior helps and means, which though they be not as effectual as the former, for God forbidden we should make any comparison between the power of God and the weakness of man, yet they be most necessary and no way to be neglected. Nay this is true, that if we should do nothing but pray, as did the Messalians of old, or hold open our mouths (as it were) & gape after extraordinary inspirations as certain Enthusiasts do to this day, we should do no less than tempt God (like to them that will take no pains with their ground, and yet look for a good crop) and so in stead of blessing, we should reap a curse. Therefore though we must begin with prayer, yet we may not be content with prayer, but we must join to it, first a diligent hearkening to our pastors & teachers, like as the Israelites harkened to the Levites when they read God's word unto them, and gave the sense. Nehe. 8. Secondly a diligent reading of the scriptures b● ourselves like the men of Berea. Act. 17. and like Timothy. 2. Tim. 3. who knew them of a child: thirdly diligent questioning and conferring with them that have more skill than ourselves, 
Hieron in proem. epist. ad Galat.  in which respect Marcelia is highly commended by Hieronym, because as oft as she came in his sight, she moved him some doubt or other out of the scripture: lastly, a diligent searching and perusing of the expositions of the learned set forth in writing, as Ambrose, Paula, Eustochium and others in the primitive Church (that I mention none of the latter times) have been so forward this way, that they procured the godly learned, (as Origen, Hieronym and others) to comment & write upon diverse parts of the Scripture for their edifying, which they did not of any persuasion like to that of the Papists, that the scriptures for hardness are like to the same cities of the Anakims'. Num. 13. which were so strong & so walled that they made the children of Israel quake to think of them, and for danger as perilous in a manner to be meddled with as the tree of the knowledge of good and evil, which brought present death to them that touched it: No, for than they would not have turned & tossed the bible so as they did, but they would have been as soon weary of it, 
1. Sam. 5.  as the men of Ekron were of the Ark of god. 1. Sam. 5. But partly in respect of their duty, whereby they were bound not only not to despise, but even to use the gift that was in others; knowing that whether it were Paul, 
1. Cor. 3.  or Apollo's, or Cephas, 〈◊〉 this minister, or that minister, or whosoever, all were theirs, and that all might receive profit: partly also for their ease that they might be led forward unto perfection, the next way by them that by all likelihood knew it better than they, their vocation leading them especially to travers the ground. These and the like reasons moved them (to have a respect to the direction of those writers, but not to captivate their senses to it) which because they still do remain, yea and will to the end of the world, therefore the commentaries of the learned for the more easy understanding of the scripture are always necessary. Now for them that understand the tongues, there are so many extant already (the lords name be blessed) and so many come forth 〈◊〉, that a man may say of them as Moses said of those that offered for the furnishing of the Tabernacle, 
Exod. 36.  Exod. 36. The people bring too much and more then enough for the use of the work that the Lord hath commanded to be made. Indeed uneath a man's life will suffice to read the books that are written already upon the scriptures in the three chief tongues, but yet for them that are ignorant of the tongues, there is not as yet (to borrow a few of Moses words) an helper found out meet for them. I grant the notes that we have upon our English bibles are most sound and profitable; but they want application for the most part, (how could it be chosen? except the volume should have been made not portable) the commentaries also upon diverse parts of the Scripture translated into our mother tongue (for I have not seen many of our men's making; others have laboured for us, and we have entered into their labours) they are right worthy and most worth the reading, but yet for the more learned and zealous sort of the common people, 
john 4.38.  not for them that were lately weaned from the breast, and must be tolled on by a little at once, and by a small price also. Therefore when I understood that God had put into the heart of this Reverend & excellent builder (the Author of these notes) to employ his talon this way also, namely by writing upon the Scripture to profit the common people, I rejoiced greatly and was full of comfort, not only because of his learning and sufficiency (being known to be a workman that needeth not to be ashamed) but also for his wise discretion's sake, for that he knoweth how to abound, and how to be sparing, and so to handle the matter, that they for whom it was provided might be most benefited. For this I say, I rejoiced (like as the Israelites when they found the well Num. 21. they made a song in the praise of it) yea I confess I exhorted him to go forward with this intendment of his, 
Num. 21.17.  though he should omit many of his sermons & lectures. For I considered that though a man's lively voice moveth more, yet a man's writing teacheth more: more thoroughly, because it giveth a man leave to consider of it, and doth not strike his ears only, and then away, (for which cause words are said by the wise Poet to have Winige●) more generally, because it reacheth not only to them that are near, but also to them that are far off, not only to them that are alive, but also to them that are yet unborn. In deed so it is, he that speaketh profiteth his own congregation, but he that writeth profiteth all: he that speaketh profiteth for an hour; and he that writeth profiteth for ever. Therefore I say, I persuaded him to redeem this power of doing more good, whatsoever it should cost him, or rather whatsoever it should cost us by wanting his reading. But now when I perceived for all this talk, and the like, he was always the same man for assiduity in preaching, even as the children of Israel shrunk not down under their labour, howsoever it were increased, than I gave glory unto God, saying, 
Exod. 1.  Surely the Lord hath done great things for him, yea the Lord doth great things for the people over whom he placeth him. For who is able to speak oftener? who is able to do more good? Of such as are painful, being most ready, of such as are ready being most painful, of such as are pithy being most familiar, of such as are familiar being most pithy: learned without ostentation, sweet without glozing, zealous without newfangling, beloved and loving again, moving and moved himself, comfortable and comforted himself. I do not give him half his dew, as they know that know him, and yet happily more than every one that knoweth us both doth think fit to proceed out of my mouth, I being so linked to him as I am. But truth is truth who soever is the speaker, and of the abundance of the heart, 
john. 1.  the mouth will utter, & the pen will write howsoever it be taken. And yet when Christ himself refused not the testimony of john for all he was his kinsman, because though he had known Christ after the flesh, yet he knew him so no more, I trust the like respect need not make me seem absurd all the while I yield nothing to flesh and blood, and do not stretch myself beyond his measure (as the Apostle speaketh.) Well, 
2. Cor. 5.  this Reverend and Honourable man is now removed from us, being called to a greater charge of government and oversight, but so that first he left his own tears behind him; which showed how he loved us, and from us for the most part he carried away our very hearts, not only our tears, so dear he was unto us. We pray therefore for him that God would bless him, and his labours every way, as he did among us, and that he may be among his flock with joy, and not with grief: also to him we are suitors that he would not forget us being absent, but seek to do us good (among others) by publishing his godly labours. Truly (gentle Reader) though I cannot do thee good by myself, yet whatsoever favour or credit I may seem to be in with him, the same I will gladly employ for thy sake unto that end; namely I will be to him (as Socrates saith he was to the Athenians) a spur or a stinger to prick him forward, or rather (to speak as Isay speaketh) I will be his remembrancer, and give him no rest until he have gone through the books of Moses, at the least. This, if God give him life so long, and if in the mean time some come not in to his help, as Aaron and Hur helped Moses when he was weary with holding up his hands, or as Peter's partners helped him, Luke 6. when his net was torn. Farewell (good Reader) and do thou also bless and love this man, who for thy sake doth thus debase himself (because he would not exceed thy capacity be thou never so simple) whereas he could otherwise get himself a great name like the great men of the earth, by writing for the reach of the better learned: again farewell. Hereford 1. April. 1592.  
Thine in the Lord jesus, Miles Smith.   
Certain plain, brief, and comfortable Notes upon every chapter of Genesis, gathered and laid down for the good of them that are not able to use better helps, and yet are careful to read the word, and right hearty desirous to taste the sweet of it.  

Genesis, Chap. 1.  
The whole Chapter entreateth of the Creation of the World, and particularly delivereth unto us, these points to be considered of: 

Who Created.  
What was Created.  
When.  
How.  
Whereof.  
To what end.  
In what space.    
TOuching the first, it saith God created, 
Verse. 1.  therein implying the whole Trinity, 
The Trinity createth.  God the Father, God the Son, and God the holy Ghost: for so we learn by conference of other Scriptures with this. 
Acts. 4.24.  Of the Father give those apostles witness When they lift up their voices to God with one accord, and said O Lord thou art the God which hast made the Heaven and the Earth, the Sea & all things that are therein, against thy holy Son jesus, etc. Also 〈…〉 he said to job, Where wast thou All things that were made 〈◊〉 of the earth, etc. 
job. 38.4  Of the Son and without him was made ●●mselfe what the Psalm saith: 
Hebr. 1.10. Psa. 102.25  Thou Lord in the beginning haste established the Earth, and the Heavens are the works of thy hands. Also that in the Evangelist, all things were made by it, (to wit, by the word Christ) and without it was made nothing that was made. Of the Holy-ghost witnesseth job when he saith, 
john. 1.3.  his Spirit hath garnished the heavens, 
job.. 26.13.  and again: The Spirit of God hath made me, and the breath of the almighty hath given me life. 
33.4.  And in this place by the judgement of very learned, 
Zanch. de tribus Elo▪ him. 14. pag. 1. par. Metandis.  The Spirit of God moved upon the waters: by consequence, those words of jeremy: The gods that have not made Heaven and Earth, shall perish from the Earth, and from under heaven If then the Holy-ghost should not create, 
jere. 10.11  he should be no God: yea of all the three persons conclude thus, and so this Prophet's testimony shall infer the creation of each person. Austen saith, Sicut personae sunt inseperabiles, 
In Genes.  ita inseperabiliter agunt: as the persons are inseparable among themselves so do they work inseperablye. Again, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil.  Opera Trinitatis quoad extra sunt indivisa & communia, with many such testimonies. In this very place that we now look upon, the Hebrew word for God is of the plural number, to note (as some think) the plurality of persons, & the verb created, of the singular number, to note the unity of deity in them all. And vers. 26. it is said, Come let us make man, noting the three persons all joint creators together, and cannot be understood of Angels, as spoken to them, because man was not created according to the Image of Angels, but of God. Now if any should doubt how the first article of our belief agreeth with this which attributeth the creation to God the Father, it may be answered that it is not so done there, to the end to exclude either Son or Holy-ghost, but only to show the order and manner of the creation, and other works of God: for as the father is the fountain of the Godhead, and yet not therefore either Son or Holy-ghost excluded from the same, but each of them God, & equal with the Father as touching the Godhead: so rightly is the Father made author of creation, and yet neither Son nor Holy-ghost idle in the same. But 〈…〉 that by a certain order the 〈…〉 first in order, willeth it as it was, the whole fabric and course of things created. Then he expresseth this will by his Son, in whom as the Image of his Father, the decree and order of all ●he work shined: 
Colo. 1.15.  he spoke and they were made and distinguished in their orders. Thirdly the Holy-ghost together with them both, worketh also immediately, cherishing and nourishing what was created, and giving motion unto them. Thus was there an order in the work, and yet all three persons jointly creators of all together. This marked and remembered, both answereth the doubt now in speech touching our belief, and many other places of Scripture also, wherein the creation is ascribed in show of words but to one person. john saith, All things were made by the son. Paul saith, Yet unto us there is but one God, 
1. Cor. ●. 6.  which is the Father of whom are all things. And in the same verse he saith of Christ, that By him are all things, and such like Austen saith Filius non agit a se, sed per se. The Son doth not of himself, but by himself. All which speeches and their like either in Scripture or Fathers, note an order among the persons in their work, but exclude none from the same. 
Note.  For as we say the Fire shineth by the light which cometh from the same, and yet we make not that light any servile instrument off or to the same fire, but even his natural force and power: So is the Father said to do whatsoever he doth by the Son, and yet not as by any under instrument and inferior means, as wickedly the Arians would conclude, but as by his substantial power and virtue. And again, as we say the fire shineth, and the light of the fire also shineth: so all which the Father doth, the Son also doth. Thus much of this point.  
2 What was created. Heaven and earth, 
Verse. 1.  say these words of Moses here: And Heaven and Earth and Sea, and all things that are in them, say the Apostles in an other place. 
Acts. 4.24.  But that the generality be not mistaken, you must remember that needful limitation which the Apostle addeth when he saith, All things that were made. By him all things were made, and without him was made nothing, That was made, 
john. 1.3.  By which clause is made a plain distinction of things created, from things uncreated. Nazianzene & Epiphanius, with other of the old writers, rightly concluded upon it against the Arians, that as the Father was not made nor created, so neither Son nor holy Ghost were. But especially this clause discerneth and distinguisheth the works of God and good creatures, from sin and death, and such like, which were not things made, but came otherwise, not things positively, as I may speak of themselves, but a privation, destruction, and horrible depravation of the order first made by God. 
john. 8.  Thus teacheth john when he maketh Satan the author of lies, and saith than he speaketh of his own. Again when he saith, 
1. Epist. 2.  the concupiscence of the flesh is not of the Father, but of the world: 
3.8.  and in the next Chapter, He that committeth sin is of the Devil, for the Devil sinneth from the beginning. And as for death, By sin came death, saith the Apostle, and the reward of sin is death, etc. When it is said therefore that God made all things, remember to add this, all things that were made, as S. john doth, and so shall you exclude from the work of God, all sin, death, deformity, confusion, tyranny, calamity, and such like, which being never made by God, are crept in by Satan's malice and man's corruption, as breaches and blots of God's order.  
3 When? In the beginning saith Moses here, and much a do have curious heads made about these words. But if we have that reverent fear in us, that all men ought to have toward the word of God, they are plain enough: for if he had said in the end, God created heaven and earth, would we not straight have conceived, that he created them last, to wit, in the work of the sixth day? And why should we not as easily conceive him, when he saith in the beginning to mean nothing, but first of all, to wit, the first day, and so leave all ungodly quirks to a vain heart, that shall weep for such wickedness one day? In principio, say the best interpreters, that is, Certo ac definito tempore, atque adeò in principio temporum, non ab aeterno. In the beginning, that is in a certain and definite time, and even in the beginning of time not from everlasting. In principio, scilicet creandi. In the beginning, to wit, of creating ●aith very rightly: Abben Hezra, God created heaven and earth. And let these grave lights of grave and learned men sway more with us then a thousand subtleties, which as Syrach speaketh, are fine subtleties, but unrighteous. This creation of it in the beginning, 
Syra. 19.24  convinceth the falsehood that it is eternal. So do many things more beside this, and namely that computation which is generally received of all men of the years which it hath endured, and which be now past since the creation. But nevertheless on go some with their blind concepts, and would prove the contrary. For first say they, 
The 1. are▪ against the creation of the world.  if we grant the world had a beginning, than was God idle ever before, but that is absurd, therefore it was not created, but was eternal. We may answer them first, that the rule which they harp upon in this argument, namely that Perfectissima causa non est otiosa: the most perfect cause is not idle, Non est vera dea gentibus voluntariis, is not true of such things as work by will, or willingly, as the most excellent Carpenter may forbear his work and action a time. If they think that God was alone, therein they show themselves carnal and speak carnally. For how should he be alone more then, then now, unto whom all things are present, though they be future, and things that are not as if they were. Hierom upon this occasion citeth that saying of Scipio. Nunquam minus solus qùam cum maxime solus. Never less alone than when I am most alone. And cannot this be true much more of God, that he is not alone without these creatures which he made. Can he say it when his country was lost, his wife and children, friends and lovers, that yet all his good was with him, and cannot the Lord say it much more, that his good standeth not in the presence of creatures, but before ever they were, and now that they are, yet all his is with him without them? Christ saith, he is not alone, 
john. 8.29.  not in respect of any company of man or creature, but in respect of his Father whom he saith to be with him. Now shall Christ not be alone in respect of his divine conjunction with his Father, and shall it not be alike with the Father in regard of his son, and with the holy Ghost in regard of them both, and with each of them in respect of others. Surely that inseparable unity of the Trinity denieth to every person a possibility to be alone. And that insearchable mystery of the fruition of his own glory, is other manner of company (if I may so speak) then all the creatures of this world can yield him.  
O but yet say they, what did God ever before. Verily saith Austen, he made Hell for such busy brains & unreformed hearts and tongues, that will so curiously enter into God's secrets. How much better would the words of the modest and godly Apostle become them. 
Rom. 11.34  O the deepness of the riches both of the wisdom and knowledge of God: how unsearchable are his judgements and his ways past finding out, who hath known the mind of the Lord, or who was his counsellor, etc.  
Secondly they reason thus. The mover & the thing moved, be relatives, and the one supposeth the other. But God the mover was ever, therefore the thing moved, to wit the world. But we answer them to this also truly, that if there be a mover actually, then there must needs also be a thing moved. But God though he were from everlasting himself, yet did he not actually move in respect of these outward creatures, which are without his essence, but only was Movens potentia. It is far differing therefore to speak of one as was said before, that worketh by will and freely, & to speak of a thing that worketh naturally, & it is no absurdity to say, that the relation betwixt the first cause & the world made, began in time, since the creation of the world is an outward action of God, & voluntary. The very same answer may be made unto the rule, when the cause is, the effect is, the cause eternal, therefore the effect, to wit, the world. For this holdeth in natural things also, that work naturally & necessarily, but not in things the work freely & willingly, as God did in creating. Otherwise every house must be as ancient as the Carpenter that made it. No the relation there betwixt the cause & the effect, beginneth in time after, because he is a voluntary cause, & so is it with God. Silly then & slack are these conclusions you evidently see, and far from demonstrations.  
Thirdly they reason thus. That which hath no alteration, is not subject to generation or corruption: The heaven hath no alterations for thus many thousand years none have been observed. Therefore it is not subject to generation to be made, or corruption, to cease to be. Therefore it is eternal. We answer, that all though it might be truly said, that many parts of the world are subject to alterations, as the air, the water, the earth, etc., and consequently the whole not perpetual, whose parts be alterable. Yet with divinity we rather say, that Generatio physica, natural generation and creation be two things, and differ much: so do Corruptio physica, natural corruption and violent destruction, which a renewing shall follow. Therefore although neither generation nor corruption can be without alteration, yet things may be created that have no alterations, as Angels, stars, souls. And by divine power celestial bodies may be destroyed, or at least changed and renewed according to the saying: Heaven and earth shall pass, and again: They all shall wax old as doth a garment, etc. Behold I create a new heaven, and new earth, and with such like. For the argument than it may be granted, that albeit the world was not Genitus, generated, as I may say, yet it was created by God of nothing, and so their purpose faileth for all this cavil also.  
Fourthly they say, Time is eternal, therefore motus, moving: for time is the measure of moving: & if motion, than a thing moved, to wit, the world, etc. For answer whereunto, first the consequence may be denied: for time is not only taken as philosophy taketh it, for measure of moving, according to first and later. But sometime it is put simply and absolutely for the continuance of a thing, though it be not the measure of the motion of the same. So may we call eternity, and that infinite continuance, that I may so speak of God, who hath been from everlasting. But this is improperly, for indeed the manner that hath taken place in schools, is to call time the measure of moving. Now Aristotle not able by natural wit, to see rightly what difference was betwixt time & eternity, or what manner of continuance eternity was, judged time to be eternal, because he saw an eternity of a mover: which is not so, for there may be a mover eternal, to wit, God, albeit no motus corporis mobilis: for God is not corpus mobile, as the parts of the world are, & as philosophy meaneth. Now Tempus est mensura motus corporis mobilis non dei, according to Philosophy. Secondly touching the antecedent, that time is eternal, it may truly also be denied. And for that which is usually brought to prove it, that it began with the first mover in some moment or point of time, which point being a conjunction of passed and future, presupposeth a point passed, and so an other infinitely: it may be answered that every point of time is not a continuer & joiner of passed and future, but it is also sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, amending of time, whether it be at the beginning or ending, for as for example, the point in the line is not ever a continuer of the same line, joining that which followeth after, to that which went before, but also a certain thing both beginning and ending the line: So in time, there is Nunc initians, a beginning, and an instant, or a present that beginneth with the thing, as when the world took his beginning, than began also such an instant or present, there is also Nunc continuans, a continuing point, which is properly called time, because Tempus est fluxio à priori ad posterius, a going from the first to the later, and at last there shall be Nunc terminans, an ending point, to wit, the end of the world now thus created, moving and b●ing. Nothing therefore helpeth this argument, to prove an eternity of the world, more than the rest did. Many more might be alleged to this purpose, but no better than these, and I judge neither these nor them very pleasant to such as I specially labour to profit, because they conceive not such consequences. Wherefore I cut them off, and this only I commend unto you to be thought of. It is impossible even by the Philosophers own rules that there should be more infinites than one. Now God is one infinite, therefore nothing else in heaven or earth beside. But whatsoever is else it had a beginning, and many things shall have an ending also. The rest by his power shall have an eternity given them to continue not of themselves.  
4 How did God create all things? Not by or with any labour, 
Psal. 33. Rom. 4.17.  but by his word: for He spoke the word (saith the Psalm) and they were made, he commanded and they were created. Liberrime sine ulla coactione, non necessitate absoluta, sed necessitate consequentiae, nempe suae voluntatis. Freely without any constraint, not by an absolute necessity, but by a necessity of consequence, to wit, of his own good wil Solo nutu sine ulla mutatione aut fatigatione. Only with his beck without any change or weariness in h●mselfe, which is the highest and excellentest kind of working.  
5 Whereof? Not of his essence, neither of any former matter coeternal with himself, but of nothing: for if by him all things were made, surely beside him nothing is excepted from making, no not that first matter whereupon all things were made. But you will say man was made of the dust of the earth, fishes and fowls of the water, woman of man, and then how were all things made of nothing? Damascene answereth, Deus fecit omnia ex nihilo, alia quidem immediate, alia mediate. 
Lib. 2. ca 5.  God made all things of nothing, but some immediately, others mediately. His meaning is, that God made first of nothing a matter, a first matter whereof he made all other things. Now that first matter is made of nothing immediately, but the rest that were form of that matter were form of nothing mediately, because they were made of that which was made of nothing, and so secondarily or mediately as I say then of nothing. But than you will say again, Ex nihilo nihil fit, Of nothing nothing is made. And I answer you, that so it is in the order of nature, now set and established of God, but in God himself this principle holdeth not. Or if you will thus. By man this is impossible, to wit, to make any thing of nothing, but with God all things are possible, and want of matter letteth not him. It is our comfort that he could and can so do: for thereby we know his great ability to preserve what so wonderfully he hath made, as also to confound and turn to nothing all subtle and malicious practices against his children.  
6 To what end? To the praise of his glory, saith the Apostle, for in him, and by him, and for him are all things, 
Prou. 16.1. Psa. 103.22 Rom. 11.36  and this is the general end. Beside which there be also special ends and subordinate ends under them again, as the manifestation, the acknowledging and contemplation of his heavenly and divine wisdom and goodness which appeareth in the Creation. For if the Lord would be celebrated, then must he create things to acknowledge him, and to celebrate and praise his name being known and manifested. Therefore he created things reasonable and unreasonable, that they might praise him, and be matter of his glory. The heavens declare the glory of God, and the firmament showeth his handy work. Again, 
Psal. 19.1.  the government of the world a subordinate end to that again. For therefore created he the world, that he might govern it with his providence, and preserve it, and so might ever declare his wonderful works which he hath done from the beginning of the world, or now doth, or yet shall do, especially that he might govern his Church of elect angels and men. 
Esai. 40.26.  Lift up your eyes (sayeth the Prophet therefore) and see who hath created these things. Thirdly and lastly, 
Gen. 1.28. Psal. 8.7. 1. Cor. 3.22  that all other things might serve to the health of body and soul, to the life, pleasure, and necessity of man, and especially to the good of his chosen, being unto them as it were means and ministers whereby God doing them good, might be honoured and praised of them. Only man he created for himself, and all the rest for man.  
Now if any with the Manichees inquire wherefore many things were made whereof they know no use to man, either of things in the sea or land, let them consider what S. Austen answereth: namely, that herein they should rather adore the riches of God's power and goodness, not only in creating, but also in preserving such a multitude of things as he hath created, & say with the prophet David, O Lord how manifold are thy works, in wisdom hast thou made them all, 
Psal. 104.24.31.  the earth is full of his goodness. Glory be to the Lord for ever: let the Lord rejoice in his works. Though we know not the use of them, yet his wisdom doth, and that should content us. Sure we ought to be that he made nothing in vain, and it is said of them all that they were good.  

Hurtful beasts and such like why created.  Yea but what may be said for so many hurtful beasts and creatures as be in the world upon land, or in Sea? Why did God create them? Surely it was enough for answer hereunto that was said before, that though we know not by and by the good of a creature, yet therefore God may not be condemned for creating them, for he may do with his own as pleaseth him. Yet nevertheless we may further say as some do, that if man had not sinned, no creature had been hurtful to him, and therefore now his fault to be blamed, not God's creation. Lactantius answereth, that in great wisdom God hath made aswell hurtful things as others, 
De ira dei. cap. 13.  that by contraries, a fuller knowledge might grow in man to the praise of God that hath done all so well. And this true answer dasheth that great thunderbolt as he thinketh, of the Epicure, made to overthrow God's providence and care to govern the world, and maketh it seem more foolish than fearful. God (saith he) either will take away all hurtful things and can not, or can and will not, or neither can nor will, or both can and will. If he would and can not, then wanteth he power, and is not God: if he can and will not, then is he envious, and is not God: if he neither can nor will, than both envious and weak, and so no God: if he both can and will, then how do they yet remain. This goodly argument is easily answered, by saying, he can and will not, and yet not envious therein, but good and careful for man, that he might by sight of contrary evil better discern the good, and so profit thereby both in wisdom and thankfulness to the Lord. Lactantius whose Chapter is very worthy reading.  
7 And lastly, in what time, or how many days did God create all things, in six days saith the Scripture, and every day some thing saith this place, till the seventh day, wherein he rested. Non uno momento, sed sex dierum spatio, not in one moment, but in six days space. If you happily think or meet with Syrach his words, who saith, He that liveth made all things together, the Lord who only is just etc. You must consider, that he speaketh not of the time, but of the multitude of creatures. Meaning that God made them all together before he rested, and gave over creating, but not meaning that he made them all in one moment of time, or in one day, for we see both this place and others against it: the Lords own commandment written with his own finger giveth testimony, that in six days the whole was made. Thus are we instructed in all these seven points that I named in the beginning: to wit, who created, what was created, when, how, whereof, to what end, and in how many days, or what time.  
Now touching the use, this further. 
How the creation profiteth us to the knowing of God.  What may be known of God saith the Apostle, is manifest in these creatures, for God hath showed it unto them: for the invisible things of him, that is, his eternal power and Godhead are seen by the creation of the world, etc. The quantity, qualities, course, and perpetuities of things created, how do they show God, surely saith the Prophet the heavens declare the glory of God, and the firmament showeth his handy work. 
Psal. 19  Again the same Prophet teacheth the like, when he goeth from this creation to the view and thought of God's wonderful and great love to mankind, saying: When I behold thy heavens, even the work of thy fingers, the Moon and the Stars which thou hast ordained, 
Psal. 8.3.  O what is man Lord think I then, etc. Read the whole Psalm.  
Concerning other things to be observed in this Chapter, some say, how could Moses write of these things that were done so long before he was borne? 
How Moses could write of these so long before him done.  surely not by any wisdom and learning of Egypt wherein yet he was most excellent, but by that holy spirit of God, whereby he had received to be a faithful Minister in the house of God, being in this above all Prophets, that he was enabled not only to govern things present, and foretell things future, but thus notably to lay down things passed from the beginning of the world. 
Act. 7.22.   
Touching those waters above the firmament, well said Beda in his time, 
Vers. 7.  what manner of waters they be, and for what purpose ordained, 
Waters above the firmament to what use.  he knoweth that made them: thereby giving us to learn, what modesty becometh us in speaking of the secrets of God. The same power that is able to uphold all the frame of this world without any earthy prop, is able to hold those waters there in their place, to that end that his wisdom hath ordained them for, and this should content us.  
Because it is said, Let the lights be for signs etc. therefore Astrologers catch as though their unlawful dealings should therein be warranted. 
Vers. 14.  
Astrology not warranted.  But let them confer Esay 44. vers. 22. & jerem. 10. vers. 2. with this, and then it will appear that herein the Lord meant not to warrant what there he misliketh. 
Esay 47.12 Eccles. 7.2.8. Chap. Esai. 41.22. Psa. 104.19  But that these words are to be taken in things natural and political, as signs of day and night, Summer, and Winter, etc. For if the Stars inclined men unto evil, how should it be said, that God saw them to be good when he had made them, nay, how should it not redound even to the touch of the creator thus far that he is author of evil. But that be far from us to say and therefore, let God be good, and his stars good, and their art wicked and nought, Let Austen speak for all that I could name unto you. 
A●g. in quest. De civit. Dei confess. in Psalmos contra Academ.  Fugiendum omnibus modis ab hac arte monemus. Curio●i etenim eius, inimici sunt dei et sine solitudine nunquam sunt. Semper enim suspensi expectant quod minime certum sciunt. We exhort all men saith he to fly from this art: for they that are curious thereof, are the enemies of God, & are never without fearful cares, ever expecting what they know not to be certain. Again, nothing so contrary to Christianity as this art, for it is against the law of God: with a number such like speeches, he himself in his youth having been delighted with it, as he confesseth.  
What it is for man to be created according to the Image and similitude of God. The Apostle Paul teacheth, 
God's Image what it is.  Ephes. 4.24. and also Coloss. 3.10. Read junius for more.  
Man is appointed here his food of God that he should eat, and some move the question how that shall be. 
How doth God appoint man food before his fall.  For if man were created immortal if he sinned not, what needed he any meat to be appointed for him, since yet he had not sinned. Answer is made by some, that there be two kinds of Immortal, one that cannot die but ever live, an other that may live for ever, a condition being observed, and die also if that condition be broken. One immortal after the first sort needeth no meat, but he that is immortal after the second sort doth need, and such was Adam: if he had not sinned he had not died, but sinning he was so made. that he might die, and therefore his flesh and nature not such that could live without meat. Others answer that this appointment of meat was made by God in respect of their fall, which he knew would be. Howsoever it was, curiosity becometh us not: but this comfort we may rightly take by it, that what the Lord hath made, he will maintain and nourish, and casteth for them his providence ever to that end, even as the Prophet saith, Cast thy care upon the Lord and he shall nourish thee up. He is our father and knoweth what we have need of. He careth for us, as saith S. Peter. Again in that he saith, Ego ded●, I have given, ever may we be put in mind by it, when we sit down to eat from whence those gifts and blessings come, surely even from hence, I have given them, and therefore thankfulness due, and most due to so good a God and careful Father.  
That it is said, when all was made the Lord saw, and all was good, 
Vers. 31.  yea, exceeding good, the like having been testified also particularly, it may admonish us as near as ever we shall obtain strength, 
Follow God in doing all well.  to endeavour to be like our heavenly Father, in doing nothing but what may receive in his mercy such testimony that it is good, for great is the comfort of that, and more than great the discomfort of the contrary.  
The making of all things before man, showeth Gods wonderful mercy and love to man, 
God's love provideth all ready for man before he is made.  who would as it were prepare every thing for his use and comfort before he would have him be in the world. Not unlike to a man here amongst us, that loving the friend whom he intendeth to have with him, and to come unto him, ere ever he will have him come, maketh all things ready that may be either for pleasure or necessity to him, & then sendeth for him to come, all things being ready. O what is man, frail man, wretched and miserable man, that God should thus regard him, may we well say with the Prophet, yet thus it was. And shall that God that thus prepared for man ere ever he was, now forsake man when he is, if he be not most unkindly and too unkindly forsaken of man? it cannot be, it cannot be, and therefore in all distresses cast your eyes upon him, and think of such testimonies of his love as this was, and be sure that he knowing what you have need of, will never forsake you.  
When the Angels were created, it is not precisely named, but that they were created, 
Creation of Angels.  both by this place it is known, and Coloss. 1.16. by Jude also and Peter: the usual opinion is, the first day, read junius. And this of this Chapter briefly.   

Chap. 2.  
The general heads of this Chapter are three. 

The institution of the Sabbath.  
A repetition of some things concerning Creation.  
The institution of Marriage.    
COncerning the first, it is said, 
Verse. 2.  GOD rested the seventh day, and thereupon consecrated it holy to his Church for ever: which rest of the Lord must be understood from creating, 
How God resteth.  not from preserving, and from creating, to weet, of any new kind, for otherwise daily he createth the souls of men, and disposeth them to their bodies. 
How the Father yet worketh etc.  If any question be made of briars, brambles, and such like, not created at first, but springing up since, answer may be made, that these, and many other things appertain to corruption, and here mention is made only of perfection. These things have proceeded from God punishing, and the six days works from God not offended.  
2 This Sabbath begun thus by the Lords own example, after it pleased him by a law to ratify, Exod. 20. it was called The Sabbath of days, because it was every seventh day. Beside which, 
divers sabboth's.  the jews had a Sabbath of years every seventh year, Exod. 23. Levit. 25. and seven times seven years made 49. the next year after being ever the jubilee, to weet, every 50. year: Then was the Sabbatum magnum, the great Sabbath, when the Passover fell upon the Sabbath, as it did that year that Christ suffered, john 19  
3 That most strict and precise rest specified in the law from all work, from roasting of meat, gathering of sticks, Exodus 16.29.35.3. and Number. 15. from any long journey, and such like, were Ceremonial, and therefore with other the Ceremonies of the law are abrogated by Christ, there remaining to man now a further freedom, and yet without breach of the Sabbath, as I pray you read in my treatise upon that commandment at large. The day also of the jews Sabbath was changed from the Saturday to the Sunday by the Apostles themselves, Act. 20.7. 1. Cor. 16.2.  
4 The end and uses of this Sabbath also you may there more at large see, 
Ends of the Sabbath.  to wit: 

For order in the Church of God, that we might meet together, and none be freed from serving God at least one day in seven.  
For the relief of servants and brute beasts, which by pitiless worldlings might else be abused.  
And lastly to resemble, and still to remember us of our eternal rest in heaven, to be cared for now, and enjoyed then when this life is ended, Esay 58.13.    
The exercises also of this Sabbath you may there read, to weet, 
Exercises.  preaching, praying, reading, singing, conferring, mutual admonishing, visiting the sick, poor, prisoners, with many such like.  
Touching the repetition of things concerning creation, vers. 4. and 5. it is said, that God had not yet caused it to rain: therein ascribing it to the Lord as his peculiar power to open and shut the heavens, 
Rayne, the gift of God.  and to send drought or rain, according to his good pleasure. And in deed so it is very often repeated in the Scriptures, that we might duly confess it, and thankfully ever consider it. I will send you rain (saith the Lord) in due season▪ and the earth shall yield her increase, 
Leu. 26.4. Deu. 11.14  yea, I will give the first rain and the later, that thou mayst gather thy wheat, thy wine, and thy oil. The use of this knowledge we learn by the Prophet, even to say in our hearts. Come, let us now fear the Lord our God that giveth rain both early and late in due season, 
jere. 5.24.  and which reserveth unto us the appointed weeks of the harvest. That a mist supplied the place of the rain, 
God will never want means.  and watered all the earth, we learn the great power of our God to furnish and steed himself ever with means to effect his will. If he have not one thing, he can take an other, and never will he want convenient instruments of mercy for his children.  
2 Man was created of the dust of the earth, that so base a matter might ever work humility of mind, 
Verse. 7.  cut the cords of swelling conceits (for wherefore should dust and clay be lifted up) and cause a true remembrance of assured end, 
Man's base matter should humble him.  that earth we were, earth we are, and to earth again we shall return: he, not we can tell how soon.  
3 But ere ever he made Man, 
All made ready to man.  he made all things for man, as was noted before. The earth to go upon, the heavens to cover him, the Sea for walls, Fishes and Fowls, Herbs and Trees, to feed and comfort him, to delight and accompany him, light by day, and the like by night, many a green and pleasant thing, and what wanted of such creatures for man before he was. Is this God a changeling? was his care for man then so great, and is it now nothing. No, no, he is the same, and though we have sinned, yet he is entreated, and for Christ, as he was he will be, careful and good for man and to man evermore. Yet this is not all, but consider we further of this thus. 
God no les careful of us then of Adam.  That if this dealing showed love and care to Adam, then how is it not each one of our cases at this day, in some respect. For before ever he would have any of us to live and breath in this world, we see, had he not provided Parents and Friends, houses and comforts, and whatsoever might be needful for us? O love then to us also most kind, and a care that may assure us he will ever care for us. Love him and fear him, honour him and serve him, he is your GOD, who provided for you before you were borne, things needful for you, against you should be borne, and will he ever forsake you, now when you are borne? O faith increase, grow and be s●rong. help Lord, help, for flesh is full frail, and fainter than I would.  

Verse. 7.  4 God breathed in his face the breath of life, & man was made a living soul: 
God both giver and taker of life.  God gave life then, and who can take it away without his leave? Can raging tyrants, bloody persecutors, fly judases? No, no, till he will, you cannot die, thunder they and threaten they never so much, and breath out slaughter every hour against you. God gave life, and God must take it away, it is one prerogative of his, you need not fear. Again, who can preserve life but he that first gave it? No man, no means. And therefore using as you are occasioned, 
No physic without God, can profit.  what God hath appointed of any helps, yet cast your eye ever upon the Fountain from whom life came at the first. It is an other prerogative again of his, to preserve life also, and to give his blessing for that purpose to his creatures, Herbs or Plants, meats, or drinks, men and their counsels whatsoever.  
Again, life is the gift of God, therefore abuse not what God hath given you. 
Life must be accounted for.  It was not of yourself, but it was given you▪ you must account for it, how you have used it to the givers praise▪ and your own discharge.  

Verse. 8.  5 God made a Paradise, a Garden most pleasant as ever was, 
Paradise made for a figure of Heaven.  that it might be for ever to posterity after, a figure of a celestial place, abounding with innumerable comforts, for the godly prepared in Heaven. He made not man in Paradise, but translated him and put him in it after he was created, that it might resemble, that we also shall be removed from the place where we first took our being, to a place with our GOD, where we shall never take ending. God set in this Paradise things not only profitable for use, but pleasant also for sight, 
Verse. 9  thereby assuring us, that he disliketh not our pleasures any more than our necessaries, 
Some pleasures allowed.  but most graciously ●●oweth, that we should have both, so that we will let the Tree of life alone, that is, so that we do not swell above that which is allowed unto us, but be obedient to God, and with praise and thanks use his creatures.  
6 God set man in this Garden, to dress and keep it, 
Verse. 15.  not allowing Man in his most innocency to be idle: no, 
Idleness hated of God from the beginning.  he would not his Angels to want what to do, but made them ministering Spirits. How then should he now, when corruption hath caused a curse, and that curse given cause of force to labour, allow loathsome idleness? Be sure he doth not, be sure he will not. And therefore all honest minds will not look for now, what was not lawful then. Yet differed that labour then, much from our labour now, for that was an injunction inferring no grief, and this is a pain deserved by sin.  
7 God allowed them not to eat of the Tree of knowledge of good & evil, 
Verse. 17.  
Man schooled to obey even in Paradise.  that they might be acquainted even from their beginning, with obedience and subjection to their maker: which as it was first and before all sin, so should it be ever of more account to a godly mind, than all the pleasures of sin under Heaven. If not, we see the curse upon the contrary, it shall cause us die the death, that is, eternal damnation is the due reward of the contempt of God's commandment by disobedience. Me think we may profit thus by it also: to see how God took his course to bring up these new created Servants of his, and so we to do to such as God send us. He would invre them with obedience even from the first, 
Learn of God how to bring up youth.  and have them know what awe was to their superior: so let us do to our Children and charge, and we shall follow a good pattern. Bow their backs, even from their Cradle, that is, ever as years permit, let them learn to obey, and it shall be well: for he well ruleth that hath well obeyed, and he cometh the rather to bear that credit, when other cockered wantoness have the wrath of GOD, and the dislike of men against them. This is enough though I say no more, yet think you much more of it, whom you follow, when you invre with obedience, and whom you refuse to follow, when you make over bold whom you should keep under. Wanton darlings have made many weeping Parents, and drunk to their woe of the Cup of shame, when they might have been honoured if they had learned subjection. They break rather than bow, when once time is past.  
Marriage, the third point of the division, is also laid down to us in this Chapter, and in this sort.  

1 Who ordained it, even the Lord: for the Lord said, It is not good for man to be alone: 
Verse. 18  let us make him an helper.  
2 For what cause? to be a help a comfort and good unto man..  
3 When? in Paradise, when man was yet in his innocency.  

Verse. 21.  4 Whereof the Woman was made? of the rib of man's side, thereby becoming bone of his bone, and flesh of his flesh.   

The holiness of marriage.  All which are great testimonies, proofs and arguments, of the holiness and goodness of this divine institution of marriage, whereunto may be added the words of the Lord jesus in the Gospel. Whom God hath joined together, 
Math. 19  let no man put a sunder. God's conjunctions be ever holy and good, therefore marriage most commendable and honourable. The words of the Apostle, Every one hath his proper gift, 
1. Corin. 7.  but all the gifts of God be holy and good, therefore marriage honourable. Again, The unbelieving husband is sanctified by his believing wife, 
verse. 14.  and the unbelieving wife by the believing husband. Therefore marriage most holy and good. For how could an impure thing sanctify and make holy the users. It would pollute them and not sanctify them if it were such. Again, possess your vessels in holiness, meaning of married people: 
1. Thes. 4.  therefore marriage holy. Finally the prohibition dislike or contempt of it, is called a doctrine and concept of the devil: 
1. Tim. 4.  therefore most holy and honourable is marriage, and ever was since it was ordained.  
The ●ethings thus note we against all heretics or Popes and Papists whatsoever, 
〈…〉  that impeach the dignity of th●● the Lords ordinance, first in Paradise, even in man's innocency. If ●ny ignorantly think yet happily, it is not so unto all men, l●t him truly think of the words of the Holy-ghost to the contrary, Marriage is honourable among all men, all men I say again, and ma●ke it, 
Marriage holy in all men, not only in some.  and the bed undefiled, when whoremongers and adulterers the Lord shall judge. When God saith all, dare you say not all? Let him also view with conscience, not to cavil against a truth, the generality of the speech. For avoiding of fornication, let every man have his own wife, and every woman her own husband. 
Every man Every woman.  Every man, every woman, without exception, Prophets were married, Priests were married, Apostles were married, Evangelists were married, and what calling wholly was ever excepted by God?  
This briefly thus noted of this holy institution, for fuller profit, yet by the text consider it further, and mark.  
1 How it is not said by God that it was not good for Adam to be alone, but for Man to be alone, 
Verse. 18.  thereby in wisdom enlarging the good of Marriage to man in general, that is to some of all sorts, and not tying it to Adam alone, 
See by god what to shoot at in your actions.  or to any sort only. Again, in saying it is not good, you see what the Lord regardeth in his actions and works, to wit, goodness and profit to the users, how good it may be, how comfortable, how profitable, which is a good lesson for all such as regard in their deeds their wills, their pleasures. Sic volo, sic jubeo. So will I, so command I, not respecting at all the good of any other. 
Abuse of authority.  Shall sinful ffeshe disdain to do what the Lord of Lords doth. He, though he have all power and authority, yet will not do only according to that, but he looketh how good it may be that he doth, and shall sinful flesh, dust, and earth, upon a little authority be so proud, that their will must rule all actions? O carry we than this testimony of our consciences with us evermore, that in our doings we regard how good it may be unto others, not to ourselves only, and that is to be like God.  
2 Mark it with all your heart, how God doth consider before ever man see the want himself, 
God considereth man's want before himself.  what may be good for man, and entereth into purpose to make for him, and prepare for him what yet he wanted, and had need of saying, Let us make man a helper like himself. O how may we clea●e and cling to the providence of this GOD in all comfort of our minds, 
Note.  that thus thinketh of what may be good for us before ever we think of it ourselves, and not only thinketh of it, but provideth it, and prepareth it for us, saying in all matters, as in this, yet my Servant such an one wanteth such a help, it is not good for him to be without it, come therefore let us prepare it for him, etc. How have you yourself that read this, ●a●●ed of this goodness of God ere this in many several things that were in his purpose prepared for you, before you knew your want yourself, and given to you in time, you even now at this instance enjoying divers of them? Will you then distrust his case hereafter, if any thing yet be wanting to you, having found him so heretofore? GOD forbidden, and follow this note in your meditation long, for it is comfortable.  

Verse. 18.  3 That Woman is honoured with the title of a Helper, not only showeth the goodness of the institution, 
Woman a helper.  as was noted before, but teacheth also how dear and beloved she should be to her Husband, for whose good she was ordained and given. Who will not cherish, foster and love what is given him for a help, not by Man, but by GOD himself? Her help consisteth chiefly in three things, in bearing him Children, the comforts of his life, and stays of his age, 
Wherein 〈…〉.  which he cannot have without her. In keeping his body holy to the Lord, from filthy pollution which the Lord abhorreth. The Apostle so teaching when he speaketh thus: For the avoiding of Fornication, 
1. Cor. 7.  let every man have his own Wife: and thirdly, in governing his house, Children, and Family, and many ways ●ending his own person, both in sickness and health. These all and every one, are great helps, and therefore the Woman justly to be regarded for them. In this last, Man also hath his care, to wit, 
The man ought to furnish the woman.  so to furnish the Woman with direction, and ability, that she may do within doors, what of her should be done. Whereupon the man is compared to the Sun that giveth light, and the Woman to the Moon, that receiveth light from the Sun. 
The man as the sun. The woman as the Moon.  Mulier fulget radiis mariti, the Womam shineth with the beams of her Husband, is an old saying, because he should provide what she may dispose and shine withal in her house, to both his and her comfort and credit. But it is quite contrary with many idle Drones. that shine with the beams of their Wives, 
Idle men spend what their wives get.  that is, idelye live by their Wives sore labour, and wickedly spend what they truly get by day and by night with any industry.  
4 But whereupon was Woman made. 
Verse. 21.  Surely not of an outward but of an inward part of Man, 
Why of the rib made.  that she might be most dear to him, even as his inwards. Not of the head of Man, lest she should be proud and look for superiority. Not of the foot of Man, lest she should be contemned and used as far his inferior, but of his side, that she might be used as his fellow, cleaving to his side as an inseparable companion of all his haps, whilst they two live. And as the rib receiveth strength from the breast of Man, so doth Woman from her Husband: his counsel is her strength, his breast should she account of to be ruled and governed by in all her ways, and seek to please him and ease him, from all griefs, as she any way can, knowing ever that she is most weak without her husband's breast, from which cometh all her strength and good comfort at all times. 
Note.  No creature had his Make made of his own flesh but Man, and therefore no creature under heaven should be like man in the love of his mate, but Man above them all.  

Verse. 22.  5 It is if you mark it, not only said, that God made Woman, 
What manner of meeting is right marriage.  but that he brought her to Man, and thereby we are taught, that marriage is not every meeting of man and woman together upon their own heads, but when God bringeth them together, either to other: and God bringeth not together, except in his fear they meet with consent of Parents, and such as are interessed in them, and all due circumstances and order appointed by God, and used by his Church wherein they live. Again it teacheth his work and providence, still to be to bring every man his mate. House and riches (saith Solomon) are the inheritance of the Fathers, 
Pro. 19.14.  but a prudent wife cometh of the Lord. 
19.22.  Again, He that findeth a wife, findeth a good thing, and receiveth favour of the Lord The Lord therefore I say, 
It is God's work still to bring every man his mate.  did not only at the first bring the Woman to the Man, but even yet still▪ and for ever, he is the bringer of every Woman to her Husband, and of every Husband to his Wife, that meet as they ought in his fear. Pray therefore ever to this Fountain of mercy, when these matters are in hand▪ that he● in his goodness would bring a good one, 
The praise of a good woman. Meekness in a wom● a jewel. Eccl. 36.24  etc. For He that hath gotten a virtuous Woman, hath begun to get a possession, she is a help like unto himself, & a Pillar to rest upon. If there be in her tongue, gentleness, meekness, and wholesome talk, then is not her Husband like other men. Where no Hedge is, there the possession is spoiled, and he that hath no Wife, wandereth too and fro, mourning, etc.  
6 That a man ought to forsake Father and Mother, and cleave to his Wife: 
Verse. ●4.  It declareth again, what near and dear a conjunction is betwixt them two, what unity and agreement ought ever to be, what monsters they be that seek to separate their bodies or minds that are thus conjoined, with divers such points. And it is not to be understood as though marriage freed children from the honour of their parents, 
How far Marriage may allow to forsake parents.  but only so far am I to forsake Father or Mother as the cleaving to them is the forsaking of my wife: for if these two be repugnant one to the other, then is the wife before the parent, but if both may stand together, then is the b●nd to parents firm and fast still, and they to be cleaved unto also and not forsaken.  
7 The man and his wife were both naked, 
Vers. 25.  and not ashamed. That they were created naked, 
Three things to be learned by our first nakedness.  doth well declare how peaceable we should be amongst ourselves, and how contrary to our beginning these weapons and armour be that now we are forced to use. We were made then and are borne now with no jacks on our backs, no salads on our heads, nor spears in our hands, but naked, and now we be armed i● such sort, that if a beast should be brought forth in resemblance like us when we be so armed, surely it would be accounted a great monster, and brought forth for the hurt of all other creatures. Secondly it doth teach us how we should departed again, surely naked, for as naked we came, so naked shall we go, and carry no more away than we brought with us. Thirdly it stayeth us with comfort when any loss befalleth us of these worldly goods, for so did it job, when upon his loss he said, 
job. 1.  Naked came I out of my mother's womb, and naked must I return again, the Lord gave, and the Lord hath taken, blessed be the name of the Lord eue●.  
8 That they were placed in Paradise naked so to remain if they had not fallen, 
Verse 25.  showeth us how God would have us walk before him, verily naked, without cloaks and covers, 
We should walk before God without covers.  masks and shadows of any coloured craft. This nakedness and nudity not of body but of mind, of counsels, and actions, the Lord ever loved, and the contrary cloaking he as heartily hateth. Woe be unto you that seek deep to hide your counsels from God, saith the Prophet Esay, for your works are in darkness, 
Esay. 29.  and you say who seethe us, and who knoweth us?  

Verse 25.  9 That they were not for all that ashamed, favoureth nothing any fantastical Anabaptists, 
Innocency maketh bold, and guiltiness ashamed.  that will go naked, but declared the innocency that then was in them is now lost by sin, yet regained in measure by Christ, and shall perfectly be enjoyed in the life to come, when nakedness shall shame us no more than it did at the first. Many and many are the things yet more that might be noted out of this Chapter, but these shall suffice till hereafter.   

Chap. 3.  
You have seen in the former Chapters the creation of our first Parents and their innocency, now shall you see their sin, and their fall. And this whole Chapter hath these heads in it. 

The fall of man..  
The manifestation of the same by God, vers. 9  
The punishment of it, vers. 14.  
The restitution by Christ, vers. 15.    
COncerning the first, it is said, That the Serpent was more subtle than any beast of the field that God had made. 
Verse 1.  
The best things Satan most desirous and busy to abuse.  Noting, an extraordinary thing in this beast above all others, which when we see Satan to make choice of, to abuse to man's deceiving and destruction, it may truly yield us this note carefully to be observed, that if there be any thing better than an other, any gift and grace more in one than an other, or any thing extraordinary any way that may help him, that will Satan diligently by all means assay, to make it an instrument to serve his most dangerous and damnable purposes. Examples in the Scripture beside this place many, and examples in experience every day: to note one or two. Satan knoweth that it is a notable means to win many to the Lord, 
The greatness of men abused by Satan to hurt.  to see great men and honourable personages to go before, as also most effectual to the contrary, to see them draw back, therefore with might and main as the Lord will suffer him, he laboureth to stop the one, and to further the other, that is to hinder their zeal to go before God's people in all godly duties, and to increase their coldness and drawing back, that they being kept in the way of death by him, together with them, by their example many may also die & perish, which otherwise would do well if they had good guides. He laboureth the Rulers and the pharisees even with all his power, that they may not believe in jesus Christ, to the end that if any begin to draw towards the kingdom of life, and to say we never heard man speak as this man doth, 
john. 7.46.  by and by they may be stopped with this objection, do any of the Rulers & pharisees believe in him, and so by the deadly power of their hurtful examples be overthrown again, & that begun zeal utterly quenched. Another example in the Acts of the Apostles. He might no doubt (Satan I mean) in those dark days have stirred up many against the Apostles, but amongst all▪ he chose certain honourable and devout women with the chief men of the City, that by such outward credit of wealth & piety, honour and dignity, 
Act. 13.  he might give a greater blow to the cause of God, & more easily work the woe of his true servants, keeping as you see this pestilent policy, if any man or matter be of account, to seek to win that to serve his purpose. He had rather tempt Demas that hath once followed Paul, to forsake him again, than many others: for daily experiences, I had rather you should think of them, than I note them. Conclude we therefore ever to be circumspect and most careful by this remembrance to prevent Satan, knowing that it is his manner, if God have blessed us either with knowledge, birth, wealth, office, credit, or any thing whereby our example may do more harm, if we take a bad course, to labour mightily that he may for this cause the rather win us to serve his turn, and so abuse that good thing in us, which should serve to God's glory, to the quite contrary, as here he did the wisdom of the Serpent.  
2 Observe we here the means whereby as special helps our Mother Eve was drawn to her destruction, 
The means of Eve her 〈◊〉  and all ours in her, and with her.  

Verse 1.  The first, is here her tittle-tattle too long and too much with the Serpent, 
Note.  or with Satan in the Serpent: whereas she should have suffered no such speech against the rule and order that God had set down, when once she perceived it tend that way, but with a zeal of defiance have fling away from all such conference and persuasion. Let her experience teach us the danger of such dealings ever. 
How to avoid evil motions.  And first for inward temptations, if any arise▪ as near as the Lord will assist us: let us not debate the matter with them long, but even quickly reject them, bend our minds some other way, and take in hand some thing, work, or study, or such like, that we can be most earnest about, calling to the Lord with hearty heat, that he will help us to quench and avert such fiery darts. For truly if we reason with them, meditate of them, as many do, our fall in the end is greatly to be feared. Then for outward assaults by wicked company and lewd persons the messengers of Satan, 
Note.  
How to avoid outward assaults.  take heed also by this example of Eve how you tattle with them. They be Serpents as this was, yea subtle Serpents, that will deceive & destroy you, as this did Eue. They speak not, but the Devil in them. Hear no such charmers, charm they never so sweetly. The enchancers of Egypt never hurt Pharaoh as they will hurt you. Away with your care betimes. Let dislike as a fire kindle within you, and cause either your tongue very sharply to rebuke, or your steps to turn speedily from such company. O the virtue that hath been lost for want of this care. They that glisteren as the Stars, and were for name as the very Sun beams, spreading itself into all coasts, have become darkness, and as vile as the dung to all goodness, by hearkening over long to the hissing of such Serpents. Be warned therefore, and beware betimes, for the Lord hath said it: we can not touch pitch without spot, and evil words corrupt good manners. Experience teacheth, if a man tarry long in the Sun, he will be sunneburnt, and if he clap coals to his breast he will be singed. Unskilful youth beware by Eve, and bid such Serpent's leave their hissing.  
Secondly, she wavereth in belief of the lords truth, she● maketh a peradventure of a certain truth, and saith, lest ye die, when the Lord had said, ye shall die, absolutely & flatly. Beware therefore by her in this again, and what God hath said believe ever, diminish never. If he say we shall die, we shall find him true, and if he promise life, we may not doubt. Believe him steadfastly whatsoever he sayeth, and mince not his words with our Mother Eve, neither add any peradventures, for great vantage hath Satan if we incline to a doubt, be it never so little.  
Thirdly by a bold lie of a facing Devil, she is pulled on to her destruction, for he telleth her flatly, They shall not die. And why did he so? Because as long as she dreaded any thing the lords sentence, as a thing that might fall out if she did eat, she could not be brought to disobey, therefore worketh he away from before her eyes that dread I warrant you with all endeavour. The case is ours even at this day. As long as the judgements of God are before our eyes against sin, we fear to sin, and this fear is as a strong bank to keep out the waves of wickedness from overflowing us. But if once the Devil shake from our hearts this dread by any means, as by hope of secrecy, impunity, mercy in God, repentance in ourselves, long life, good works, or what soever, (as he hath infinite means) then draw we with Eve to a deadly fall, and the will of Satan is almost wrought. See examples of both. joseph feared God, and this fear most strongly beat back the wave that would have all to wet him, had he yielded to his Mistress. The Midwyves' the like, and many more. But out of David's mind he got this fear, and he had his will. From Cain, from Absalon, Achitophel, judas, and thousands daily he doth the same, and hath his will. Beware then of such bold lies, as tend to deprive us of this holy fear. Such be these, do this, or that, consent to me, yield to me, we will save you harmless, we will have a shift, etc.  
Fourthly the text saith, She saw that it was good to eat, and fair to the eye: noting thereby a lusting look, or a looking lust, with a delight in the thing that God had forbidden, another mighty means to pull her to hell then, and us and all flesh now and ever. For that looking eye of Putiphars' Wife upon the beauty of joseph, made a lusting heart, and a sinful soul within her. So did it in David when he saw Ber●abe. Hereupon the eyes are said to be full of adultery, and he that thus looketh to have committed iniquity in his heart. Her ambitious mind was an other means, noted in the words also, and still it continueth a means to much evil. Mark eves fall then, and these helping means, beware the one, and escape the other.  

How spoke the Serpent.  3 But how could the Serpent speak, since this power is not given to beasts, but only to man? No question it was not the Serpent by his own power, but Satan in and by the Serpent, which is not impossible. 
Iliad. 9  We read of Achilles' horse, that foretold his master of his death, of the flood Causus, which saluted Pythagoras, of the tree that spoke to Apollonius, of the oak Dodonaea which spoke like a man, of jupiters' Bull, and many such, which who so considereth the guiles of Satan, he needeth not to reject as untrue and impossible. When God permitteth, Satan is able to shroud himself under the creatures, as may best fit his purpose. Many wicked Soothsayers Satan casteth into pangs and fits of fury, and then speak they by him, or he rather by them what he will.  

Wily heads be fittest for the Devil.  4 In that Satan chose the Serpent rather than an other creature, because he was wily and subtle, me think it should give a good watchword to the crafty heads of this world, to take heed lest Satan make also choice of them for some purposes, as fittest for him, and best able by their guileful fetches that they abound with and excel in, to serve his Devilship. Surely we see by this they are liker to be assayed, then plain men and true dealers are. For plain men and women, that walk plainly, uprightly, justly and honestly, they will not fit the devils turn, indeed they are too good for him, and God will not suffer them to be abused by him, but will set him packing, and shield them from him, but where there is a crafty companion, full of subtleties, sleights, wiles, and false patchings, walking deceitfully in all his doings, O there is a servant for the devils own tooth, and at him will he, he shall fit the devils turn many ways.  
5 How was it that the woman was not afraid when the Serpent came to her, and offered to talk with her? some think, because his shape was then otherwise then it is now, God his curse upon him having altered both his form and going. 
Why the woman feared not when the Serpent spoke.  Better me think answer they, that say, because as yet there was no enmity set betwixt the woman and him. Cyrill thinketh, because the woman in simplicity thought that such other creatures spoke aswell as her husband and she.  
6 She was thus tempted, 
Note.  seduced and overthrown in Paradise, and it may well admonish us, 
Where took our first mother such a great fall.  that if that Paradise could not free them from temptation, surely our Paradises here shall never do it. But even in our Princely Palaces, our glistering Chambers, our dainty and delicate Gardens, the Devil will be chatting with us, and seeking to work our woe for ever and ever if he can. Nay would God these painted Paradises were not rather the places and means of our woeful faulls, than poorer places be, we giving ourselves so much to the pleasure of them, that God is forgotten, and the passage to Satan's pleasure laid open a thousand ways. O how have they fallen swimming in pleasures, that stood most holy, when they had fewer delights? O how have courts of Princes rob them of virtue, when in country and meaner places no Devil could violate or defile? Bewace we then Satan even in our Paradises, yea rather I say, then in poorer Coats: when every thing about us is bright and brave, beware we that enemy that is black and foul. Many pleasures should effect many desires to please the giver, God almighty, and no pleasures should make me wanton, lusting and longing for unlawful things. Let Eve be remembered where she was deceived, and I say no more, it was in Paradise.  
7 In the former Chapters we have heard nothing but the Lord said, the Lord said, 
Verse. 1.  but now come we to hear the Serpent said, and the Serpent said. 
After the word of truth, cometh the word of deceit. Whisperers in sermon o● service time.  So see we plainly how after the word of God, cometh the word of the Devil. It was not so then only, but it hath so continued ever since. When the Lord hath spoken by the mouth of his Minister, Prophet, Apostle, Pastor, or Teacher, then speaketh Satan by his Serpent's contrary. They in the Church, these assoon as they be out of Church, yea many times even in the Church they will be hissing in their ears that sit next them. If God have spoken to a child by his parents, to a servant by his master, to a man by his friend, what is true and good, straight cometh a serpent, one or other, and overthroweth all, leading them captive to a contrary course. What say these serpents, 
Seducers of youth.  will you be thus used, will you bear all this? you are now no child, do this, and do that, you shall not die, but you shall live, and be like Gods, knowing good and evil, etc. But as Eve sped by this Serpent, so shall you by those, if you avoid them not. Such serpents were those young Counsellors that made Rehoboam, 
1. King. 12.  salomon's son, do contrary to the advise of the old counsellors, to his great loss. Again mark here which was first, the word of God, or the word of Satan. Dixit Dominus, 
Truth elder than falsehood.  the Lord said, goeth before Dixit serpens, the serpent said, and so you see truth is elder than falsehood, and God's word before Satan's lies: that is Tertullians' rule to know truth by, namely, to look which was first. Quodcunque primum illud verum, quodcunque posterius illud falsum. Whatsoever was first, 
De prescript. heretic.  that is true, whatsoever was later, that is false, and that is first that was from the beginning, and that was from the beginning, that in the writings of the Apostles may find his warrant. Let it not blind you then that such an error hath continued a thousand years, if it be to be proved that a contrary truth is elder far.  
8 Satan tempteth the woman as the weaker vessel, and if you have any thing wherein you are weaker, 
Satan tempteth where we are weakest.  then in another, beware, for he will first assault you there. It is his manner like a false Devil to take his advantage. Happily you are easilier drawn to adultery than murder: that then shall please him, he will begin there. So did he with David, and then brought him to murder after. David was weaker to resist the one, then the other. Think of your frailties, and be godly wise, where the wall is lowest he will enter first.  
9 He telleth her, they shall be like Gods, etc. And it is his continued practice still with hope of higher climbing, to throw down many a man and woman. He will tickle you with honour, with wealth, with friends, and many gay things that you shall get by yielding to him, but whilst you so look to mount aloft, 
〈…〉  to better your state, and to enjoy promises, down shall you fall from heaven to hell, and find a false serpent when it is too late to call again yesterday, that is to undo what you have done. Our mother Eve whilst she looked to become like God, and her husband with her, she became like the Devil, 
〈…〉 mark it.  and cast away her husband also, even so shall you if any vain hope, promise or speech tickle your heart to offend the Lord, undo yourself and friends.  
10 When she had eaten, she gave to Adam. 
Verse. 6.  She was deceived, and so was Adam. 

Many a man deceived by his friend soonest. Most easily by his wife.  
H●man followed his 〈◊〉 counsel, and set up a gallows to his woe.  
job denies to curse God as his wife bad to his glory.   And many a man is deceived by his friend both in matters of religion, & of the world, when the friend is once deceived himself, and doth not know it. Eve meant him no harm, and yet she hurt him because she was wrong herself. Many a Papist maketh a Papist, and thinketh well, but erroneously. Good is that friendship therefore where no part is wronged, and a fair warning is this for all people to beware what they are persuaded to even by their friends. Again, why did Satan not persuade Adam himself, but set Eve to do it? because full falsely he knew there is no easier way to deceive the man then by his wife, the husband yielding to her often what he will to none. This continueth still a policy of his, and many a man still daily falleth by this means. But good wives will learn by this what they persuade their husbands too, and wise men what they consent unto.  
11 When they had both eaten, the text saith, 
Verse. 7.  their eyes were opened, 
Pilate had done well if he had followed his wife. How many ways eyes are opened.  meaning the eyes of their mind and understanding: but because in other places the like is said of the eyes of the body, therefore here consider you how many ways both the one and the other are said to be opened. For the bodily eyes, they are opened three ways. First, when of blind they are made seeing. So were the blind man's eyes opened in the ninth of john, and elsewhere others. Secondly, when a man is made to see that which before he could not see though he were not blind. 
john. 9 Num. 22.  As when Balaams' eyes were opened to see the Angel in his way with a drawn sword whom before he saw not, and yet was not blind. 
1. King. 6.  When Elizaeus man was made at the prayer of his master to see the fiery chariots and horses for his masters defence, when the town wherein he was, was besieged. When Agar was made to see the well where she might give her child drink in the wilderness, 
Gen. 21.  which before she could not see, though her eyes were good. Thirdly and lastly the bodily eyes are said to be opened, when they are made to know and discern what before they saw plainly, and yet did not know. Thus were Elisha his enemies their eyes opened when they were in Samaria, 
1. King. 6.  and their eyes that were going to Emaus. These men saw, but they knew not what they so saw, 
Luc. 24.  till their eyes were opened. Then the first knew that they were in Samaria, and the other knew that he was Christ that had talked with them. Now for the eyes of the mind, they also are opened three ways. First, by doctrine and teaching. Thus saith God to Paul, I have made thee a Minister, 
Act. 26.  and send thee to the Gentiles to open their eyes, that they may turn from darkness to light, etc. Secondly, by adversity and affliction, for vexation giveth understanding, 
Esay.  saith the Prophet. So were the prodigal sons eyes opened, to see to take a better course than he did, which in his jollity he did not see. Thirdly and lastly by conscience and feeling of sin committed. Thus were these our first parents eyes opened, 
Fearful in respect of grief felt, but profitable in respect of good God, if we rightly repent.  even to see how fearfully they had sinned and fallen from God. This of all other is the dreadfullest blindness, not to see sin, and this opening of eyes by piercing a blow into my conscience, is consequently most fearful. Thus again were judas his eyes opened, to see how he had sinned in betraying innocent blood, and when he saw it, not able to abide the smart of it, he hanged himself. Pray we therefore ever against this blindness.  
12 They are ashamed, and make covers for their nakedness, had they been as careful not to be shameful, 
Verse 7.  as now they are to cover their shame, 
Men more careful of secrecy then of innocency.  it had been well. Or were we yet as careful not to do evil as we ●re to hide it when it is done, it were also well, but we eat more to cover then to avoid.  

Verse. 7.  13 Their aprons were but fig leaves, and what covers soever we devise for sin, they be like these aprons, 
All our covers are fig leaves, silly covers.  that is silly covers and poor shifts God w●t, before his eyes that seethe all. Trust not to them, deserve not to look them.  

The second part of the Chapter, Verse 8.  
1 WHen they had thus sinned, 
Verse. 8.  God is said to have walked in the garden in the cool of the day. 
God calleth to repentance soon whom he 〈◊〉.  That is nothing else, but God in mercy came to visit these sinners, and to reveal unto them what state they were in: which except he had done, no question but Satan had drawn them further to more iniquity, his manner being to go forward to worse and worse, where once he hath begun if God let him not. Such is God's mercy at this day to us miserable sinners. We fall and offend him some one way, some another, and all of us too many ways. Where it pleaseth him to show justice and wrath, there he letteth them go on with hardened hearts, brazen brows, and stiff necks every day, worse and worse, but where it pleaseth him to show mercy, there he cometh to walk in the cool of the day: that is as I said, there he visiteth the party that hath sinned happily the same day, happily the same hour, even assoon as the deed is done, by smiting the heart, as he did David's, with true remorse, sight and sorrow of and for what then is done, that albeit that can not be undone again, yet it may be lamented with speedy and true repentance, and no more added thereunto, as no doubt we should do, if God thus walked not to visit us with his holy spirit. Happy were we if we could not sin and offend our God, but since that is not now to this corruption of ours possible, pray we the Lord with bowed knees that he would visit us ever, and quickly, yea in the cool of the same day, that is, ere we go to bed, or take any rest, that we may see and sigh for our transgressions that day against his Majesty.  
2 God walked not then silent, but the Text sayeth, they heard his voice. No more doth he now, 
God is not silent now in his walking.  but we also hear his voice: for his voice are his Ministers, Preachers, and criers, crying in his Church Repent, for the kingdom of God is at hand. Happy are they that hear them with profit and feeling, and who so contemn them, let them learn by this place, that they despise God himself walking in the garden o● his Church, and speaking to them, which contempt he will hotly revenge one day.  

The cool of the day, what it doth signify.  3 Again by the cool of the day, we may note if we will the opportunity of time that God took to come to do good upon these seduced sinners, to weet, when the heat of the temptation was passed. Thereby teaching his Ministers some godly wisdom, to take their time, and notably discovering our vile corruption, that admit no counsel nor persuasion while the heat of concupiscence & temptation is upon us. Happily in the cool of the day we will, that is, when woeful experience hath beat us, and sinful heat is abated in us. But O graceless we that no sooner: Yet better late than never, so that we presume not: which if we do, surely it is many to one, that neither in the cool of the day the Lord will visit us, but even cast us away for ever, because we presumed, making no more account of his Majesty, but to be at our beck, and of repentance, which is his great gift to be at our call.  
4 In that they hide themselves from the presence of God. Mark the fruit of sin, it woundeth the conscience, and the conscience wounded, 
Sin maketh us hide from God.  feareth, accuseth, vexeth, and tormenteth a man, distrusteth in God, flieth from him, and vainly seeketh a cover from him that admitteth no covers. But let us be warned by it how foolish this course is, nay how desperate and dangerous: and when through frailty, wherewith we are clothed as with a garment, we have offended, run not from God, but run to God, hide not from him, but open to him what indeed he knoweth already. Fall at his footstool, and cry peccavi. I have sinned, Lord I have sinned, woe is me that I have so, but have mercy upon me, dear God have mercy upon me, yea again and again have mercy upon me, and according to the multitude of thy mercies do away mine offences. Thus may you live, but by running from him you cannot run from him, by hiding you can hide nothing, and yet for your endeavour you shall die the death.  
5 Adam said, he was afraid because he was naked, 
Verse 10.  when he should have said, because I have sinned: 
How hardly we lay the fault as it is.  so wayward is flesh to confess a truth, if it touch ourselves with any fault, but God followed him out, and asked him who told him that he was naked? thereby urging him hardly to tell truth, and teaching us all at this day, that except we confess truly and fully, plainly and faithfully our sin to God, there is no forgiveness. Wrying and turnings from the matter will not serve, minsings and shift before him were never currant, nor ever shall be. A direct confession becometh a sinner, and God requireth it: 
A dire●te confession required ever.  He that hideth his sin saith Solomon, shall not prosper, but he that confesseth it and forsaketh it, shall have mercy. 
Prou. ●8.   
6 But see yet further, when he was so urged that he must needs confess, than he layeth it upon the woman and God, 
Verse 12.  saying: the woman deceived me, and, 
Translating and posting of faults.  the woman whom thou gavest me. Would God this sin of translating a fault from ourselves to others had died with Adam, then had not so many of us been so faulty in the same as we are, some blaming one thing and some another, and few men as they ought blaming themselves. To reckon up particulars, were too long, think of them yourselves, and avoid the like. Monstrous is that boldness or ingratitude, that rather will blame God then themselves, as here Adam did, when they should be thankful to God for as much as he did. The woman doth the like, and as Adam laid the matter upon her, so she upon the Serpent, both nought, and far from the course of right repentance.   

The third part of the Chapter, verse 14.  
IN considering the punishment of each one, mark how first the Serpent is proceeded against, 
Verse 14.  
Chief ringleaders first to be punished.  because he was the cause and beginner of this fault: thereby teaching, that ringleaders to any mischief, are first to be dealt against as most worthy: then remember how before was noted the gifts of God in the Serpent in some respects above other creatures, which he abusing, now is punished thereby. We being truly taught what shall befall them that do the like. 
more gifts, more punishment if abused.  Some have wisdom and learning, som● have power and authority, some wealth and riches, some birth and parentage, whatsoever it is if we abuse it to serve the D●uill, when it should serve God that gave it, that so doing w●● smart one day, and the curse of God shall be upon it as here was upon the Serpent, who being more subtle than other beasts, became an instrument for the Devil to deceive by.  
2 The Lord saith, He will set enmity betwixt the woman and the Serpent, 
Verse. 15.  and betwixt their two seeds for ever: which may well teach us two things. 
Not only outward body but inward affections ruled by God. Prou. 21.1.  First, that not only the bodies of men and beasts are in God's hand to do withal what he list, but their very inward affections, passions, and dispositions, are also ruled by him. If he list he causeth friendship and love, if he please he setteth dislike and hatred, and ever well in respect of him. The hearts of Kings and all men are in God's hand as the rivers of water, and he turneth them which way he will. Secondly, see how just it is that they two which had joined in liking one of an others counsel, 
Friends in evil become bitter foes  and deed, further than God allowed, should now as far jar, and that for ever. Surely such end will ungodly friendship have. And even daily we see, that of all others they become most hated, who have been accounted of ●efore, but in bad counsels conspire●s against God, so able is God to set at variance amongst themselves, and to continue their jar to his good pleasure.  
3 He could have destroyed the Serpent quite from off the earth, 
The Serpent not quite destro●d why.  but he would not, and happily, because by his remaining, there might be continued in us a lively remembrance of our most loathsome fall and sin, so often as we light of any of them.   

The fourth part of the Chapter, Verse 15.  
HE shall break thy head, and thou shalt bruise his heel. He, 
Verse 15.  
The benefit by  that is Christ, not she, that is Mary. This was a promise of a restitution unto them and to their seed after them, so many as believed in Christ and by Christ, 
〈…〉  who should be borne of the woman to recover their fall. Yea to break the Serpent's head, that is, the old Serpent's head, the devils power strength and might against man by sin, to quash it, and quell it, that it should not hurt to eternal death so many I say as believe. Nibble Satan shall at our heels, but not bite us to death if we hold here: yea, all his power against a chosen one shallbe but a nibbling, a very nibbling, rather to show his malice, then to hurt the heart that thus is settled: and what a comfort is this? He had a power by sin to quell us, and utterly to destroy us, but now by Christ it is become but a poor nibbling, God make us thankful.  
2 This being said, the Lord goeth on with his punishment again, 
Verse 16  and now dealeth to the woman also as she had justly deserved. She was next to the Serpent in offending, 
Woman's punishment.  and she is next to him punished of the Lord. This dolour and sorrow, this anguish and pain that is here inflicted, and inseparably joined to the woman's travel, should make both her husband and children love her, not adding by unkindness, grief unto grief. Despise not thy Mother, said o●ld Tobias to his Son when I am dead, but Honour her all the days of thy life, 
Chap. 4.  and do that which shall please her, and anger her not. Remember how many dangers she sustained when thou wast in her womb, and how canst thou recompense her for that she hath done?  
3 The subjection of the woman to the man, and his rule over her was a just check of that bold taking upon her both to talk so much with the Serpent, and also to do as he had her, 
Verse 16  
Man's authority, and woman's subjection.  without any privity and knowledge of her husband. And it is as much as if God should have said to her: Because thou tookest so much upon thee without advise of thy husband▪ hereafter thy desire shall be subject unto him, and he shall rule over thee. Yet this authority of the man may not embolden him any way to wrong his wife, but teacheth him rather what manner of m● he ought to be, namely such an one, as for gravity, wisdom, advise, and all good government, is able to direct her in all things to a good course. And her subjection should admonish her of her weakness and need of direction, and so abate all pride and conceit of herself, and work true honour in her heart towards him whom God hath made stronger than herself, and given gifts to direct her by. This I say this authority in the man, and subjection in the woman should effect. But alas▪ many men are rather to be ruled, then to rule, and many women fit to rule, then to be ruled of such unruly husbands. On the other side many men for ability most fit and able to rule, yet for pride in the heart where subjection should be, 
To wit, in the woman  shall have no leave to rule. So fit we sometimes to the order appointed of almighty God. Amendment is good on both sides, for fear of his rod, whose order we break.  

Verse 17.  4 In the third place Adam hath his punishment appointed, 
Adam's punishment.  but with mention of his fault before, to weet, Because thou didst obey the voice of thy wife, and eat. Thereby giving a note to Magistrates and Rulers that inflict punishments, to do the like, namely, to be able ever to lay down a just cause of their sentence. If Herod should have done thus when he killed john, he would have seen his own cruel injustice: and many in these days would be to seek of true causes, if they would keep this order.  
5 Adam was drawn to it by his wife, and she by the Serpent, 
Other procuring no excuse of sinning.  yet neither of them excused by that, well and well again admonishing us, that no yielding to a friend in an evil matter, shall ever be defended by such excuse. The case you see here, is in the Church this day. Satan stirreth up his false charmers in holes and corners against the Lord and his anointed. They are as this Serpent. Many in simplicity are abused by them, thinking all shall be well, 
Privy seducers.  they shall know good and evil, etc. these be as Eue. And many yield unto these for favour and friendship, kindred, and liking, etc. and these are as Adam. But as Adam was excused because his friend persuaded him, so shall they be and no otherwise, and would God we might think of it at large, and with a full meditation.  
6 The curse of the earth is a perpetual Preacher unto us, 
Verse. 17  how we offended, that we might be humble, 
The earth punished.  and the benefits that we receive nevertheless by labour from it, declare God's mercy, that we might be thankful. The labour that is enjoined, teacheth how hateful to God all idleness is, and the course being so, 
Men living without a vocation.  that with the sweat of mine own brow I should eat my bread, a vocation is inferred for every man to walk in, and living at other men's tables, and other men's trenchers, eating the sweat of their brows, and not mine own is condemned.  
7 God made Adam and his Wife coats of Skins. The beginning of apparel is here to be noted, 
Verse. 21.  that it was when we had sinned, 
The beginning of apparel when.  and so is unto us at this day no otherwise, then if an offender should wear an halter all his life in remembrance of his fall. What should more cool this vain delight of apparel in us then this? should the thief that had purchased an halter by his fall, yet had life granted him with a law to wear that halter during life, wax proud of his halter, and die it red, or green, or in some brave colour, that he might ruffle it out with his halter? Surely so it is with apparel, 
A silken halter is but a halter.  it is our halter and badge of our desert to die, and we should not be so proud with an halter as we are: Whether it be silk or velvet, silver or gold, all is but an halter. And it should make us sigh rather than swell with pride as we do. It should humble us truly and serve our need, it should never make us haughty and serve for pomp.  
8 Adam is thrust out of Paradise to pain and labour. 
Verse. 23.  And it teacheth the judgement of God upon all such, 
Men abusing places of honour.  as being by his mercy preferred to places of honour, pleasure and good, graceleslye abuse them, and themselves in them, to the lords disliking. Surely they shall be thrust out then in the lords justice and wrath, when he seethe his time.  
9 The Garden is guarded by the Cherubins and the blade of a Sword shaken, that Adam by a visible sign, 
Verse. 24.  being put out of all hope to recover it and his estate anyemore, might quietly subject himself to the Lords ordinance, and fall to till the earth as he was enjoined.  
If any should think the Lord might have kept the tree of Life from him, and let him nevertheless enjoy the Garden. Truth it is he could so, but he would not so. Thereby as in figure declaring thus much: 
A figure.  That if any man be not vouchsafed by God's mercy and savour to enjoy Christ jesus the true Tree of Life, the same may have no place in the kingdom of God the true Paradise. And thus much for a taste of the good of this Chapter, being but a little to that which might be noted, for if either I should seek to note all, or amplify these notes as I might I should over burden the buyers, whom I seek to encourage by smallness of price, and attempt to do what no man can do.    

Chap. 4.  
The chief heads in this Chapter are these three. 

The propagation of mankind.  
The murder of Abel by Cain his brother.  
And the punishment of the same by God.    
1COncerning the first it is said, that afterward the man knew Heu●h his Wife, as if he should have said, 
Verse. 1.  after man was cast out of Paradise, 
Marriage not impeached.  than this was. Which some wicked spirits inflamed with venom against the holy institution and ordinance of God, have snatched at, and thereby sought to blemish godly marriage, saying it was then used, when paradise was lost and not before, then Adam knew his wife and not before. But these wicked imps should know, that if we should always reason from the order of speeches in the word of God, we should make many absurdities, The manner of the Holy-ghost being so often to speak of that last that was done first, and of that before that was done after. In Samuel it is said, 
1. Sam. 6.14  They clave the wood of the Cart, and offered the Kine for a burnt offering unto the Lord, and then in the next verse: They took down the Ark, 
15.  and put it upon the great stone: as if they had cloven the Cart, whereupon the Ark was before they took the Ark down, which could not be, yet the order of the words are so. A number of such places there be in the Scriptures, in all which, as there is a plain figure putting that after, that was done first, so may it be here very well, that Adam knew her before, although now spoken of, and not before, and so the Act of Marriage nothing impeached by this order of words B●t suppose it were not so, but that now first he knew her, yet cannot these Spirits deny, but even in Paradise it was said, Increase and multiply, thereby authorizing and sanctifying the act if they had never fallen: so that holy every way standeth God's ordinance notwithstanding this word: Afterward Adam knew his Wife.  
2 When Hevah had borne her first son Cain, she said, 
Verse. I  I have received a man from the Lord. 
Children the gift of God.  The first mother that ever was, abscribing the first Child that ever was unto Gods giving: so then acknowledged, so ever since acknowledged, by the godly, that children are a blessing coming only from the Lord: He maketh the barren woman to bring forth, and to be a joyful mother of Children, and he only doth it.  
3 She called her eldest Kaine, which signifieth a possession, 
Verse. 2.  and her second son when she had also borne him Habell, 
Names of children what they often show  which signifieth vain or unprofitable. By which diversity of names evidently appeareth a diversity of affection in the namers, and so teacheth us two things. First the preposterous love that is in many Parents, esteeming most oftentimes of those Children that are woorste, and least of them that deserve better. Their Kaines be accounted jewels and wealth, but their Habels unprofitable, needless and nought. secondly it teacheth the lot of the godly in this world many times, even from their very Cradle, to be had in less regard than the wicked are. So was here Abel, so was jacob of his Father, so was David and many more.  
Such and so crooked are men's judgements often, but the Lords is ever straight, 
A comfort sweet.  and let that be our comfort: he preferreth Abel before Cain, whatsoever his parents think, he loveth jacob better than Esau, and he chooseth little David before his tall brethren: he seethe the heart, and goeth thereafter, when men regard shows and are deceived. Care away then, if my heart be sound, God esteemeth me, and let man choose.  

Verse. 2.  4 Their trade of life and bringing up we see, the one a keeper of sheep, the other a tiler of the ground, both holy callings allowed of God: 
Idleness hated.  Idleness hated then from the beginning, both of the godly and such as had but civil honesty, or the use of humane reason. The antiquity of husbandry herein also appeareth, 
Antiquity of husbandry.  to the great praise of it, and due encouragement unto it. But alas our days: many things hath time invented since, or rather the Devil in time hatched, of far less credit, and yet of more use with wicked men, a nimble hand, with a pair of Cards, or false Dise, 
Dise and Cards.  is a way now to live by, and jack must be a gentleman, say nay who shall. Tilling of the ground is to base for Farmer's Sons, and we must be finer. But take heed we be not so fine in this world, that God know us not in the world to come, but say unto us, 
Think of this ye over fine Farmers.  I made thee an Husbandman, who made thee a Gentleman, I made thee a tiler of the ground, a trade of life most ancient and honest, who hath caused thee to forsake thy calling wherein I placed thee. Surely thou art not he that I made thee, and therefore I know thee not, depart from me thou wicked one into everlasting fire.  
5 In the next place mention is made of the sacrifice or offering that these two brethren brought unto the lord 
Verse. 3.  The Apostle saith that Habell by faith did offer. 
Hebre. 11.  
True worship hath ever God the author Roma. 10.  Faith ever presupposeth a word because it is a fruit that springeth only of that seed, and therefore it necessarily followeth, that albeit we read not precisely when God taught them thus to worship him, yet certain it is that he taught it, and commanded it, otherwise it could not be done of faith nor please him. Most like therefore that God taught Adam, and Adam his Children, leaving behind him this holy practice as ancient as the world within a little, 
How ancient instruction of parents is, & of what force.  that parents should instruct in religion the seed that God hath given them: and so look unto them, that even their cain's if they have any▪ dare do no other, but at least make a show of obedience to God, how wicked soever their hearts be. Such care would cut the comb of such vile atheism as ruleth now, and make all cursed spirits at least not to dare to show their contempt of God and holy exercises appointed for man to serve God withal, and by, as now they dare and do.  
6 But though they both offered, 
Verse. 4.  yet mark you a difference in their doings. Cain brings an offering, but Abel brings an offering of the fat of his sheep, which the spirit of God noteth by a repetition of set purpose, with an edge of speech, saying not only that he brought of the Sheep, but of the fat of them, of the fat of them. 
Leu. 22.22.  Thereby delivering to us this difference betwixt a true heart and a false, a true godly man or woman, and a sinner. They both offer, but the one thinketh any thing good enough, and the other in the zeal of his soul, and fullness of his Lord, 
How hypocrites discover themselves.  thinketh nothing good enough. He bringeth his gift, and of the fattest, that is, of the best he hath, and wisheth it were ten thousand times better. This heat of affection towards God, let us all mark, and ever think of: it uneaseth such as in these days think any service enough for God, half a quarter of an hour in a week, etc. And such, as if they have any tithes to pay to their Minister, who is in the place of God to receive them, 
Bad tythers.  whilst that course standeth for his maintenance, choose out the broken and blind, the halt and lame, the scabbed and scurvy, and the worst of every thing, thinking that also to good. But these hollow hearted cain's, and covetous hypocrites God seethe, and their reward shall be as cain's was.  
7 Of whom it is said, that unto Cain and his offering God had no regard, but unto Habell he had. 
Verse. 4 5.  See the contempt of God of so unwilling worship, so cold love and grudged gifts. Thus ●ill he serve such hollow servers of him, but ever regard, bless and like his true Abel's and their offerings, and what wish you more.  

Verse. 5.  8 Kain was angry saith the text, when he saw his brothers offering regarded more than his, 
Hypocrites cannot abide their due reward.  yea and exceeding angry, for his countenance changed and was cast down. Mark I pray you how hypocrites, though they be hypocrites, yet can they not abide to be served like hypocrites, no, they will not give God himself (much less man) leave to deal with them as they deserve. Kaine will fret, and rage and fret, if his false heart be rejected of God. And all superstitious idolaters will do the like if their fastings and prayers, cross and creepings, and all their worship either in matter or manner, or both disliked of God, be discountenanced. That which they do is wicked and nought, and yet neither God nor man may say so, or show so. But we must be content, you see this malice for telling truth is not of two days age, but as old as Kaine.  

How the favour and dislike of God appeared.  9 But how appeared this liking and disliking of their sacrifices, and whereby knew they of it? The usual answer and opinion is, that either from heaven fire came down and consumed Abel's offering, as that of Elias in the Kings, of Solomon when he dedicated the Temple, 
1. King. 18. 2. Chro. 7. jud. 6.  or out of the Stone whereupon it lay, as we read of Gedeon. But because the Scripture is silent, 
Where the word hath no mouth, have you no ear, much less an itching ear.  let not us be curious. Contented with this, that it did appear, what way we know not certainly. The text is plain, Kaine saw the difference, and was highly displeased. Some thing therefore was done of God, and some sign given of his gracious favour more to Abel and his gift that came from a true heart, then to Kaine and his gift, not from the like proceeding.  

Verse. 4.5.  10 It is especially to be noted, that God is not said to have respected only Abel his offering, 
Men regard me● for gifts, God regardeth gifts for men.  but to have respected Abel and his offering, putting a regard of Abel's person, before the regard of his gift. Thereby teaching us that it is not with God as it is with men: for men regard chiefly the gifts and then the persons according to their gifts, if they give much, they regard them more, if they give less, they love them thereafter, but God quite contrary. He respecteth first the person, and then the gift, and if the person please him, his gift he accepteth, if not, no gifts of his doth God care for. Now the person pleaseth only in Christ, and therefore no gifts but the gifts of the godly doth God respect. Base is that mind that is won to love by gifts, or to dislike for want of gifts great enough. Such sin is not in God, and therefore away with Opus operatum. 
Opus operatum.  Such popish trash offendeth God. It is not you see the deed done that pleaseth God as they say, but the party that doth it, must first please God, as you see here. He had respect to Abel first, and then to his offering, that is, first it pleased him to accept in Christ, Abel's person, and then the duties that came from his accepted servant, he regarded. Like place is that in the prophet: 
Mala. 1.10.  I have no pleasure in you saith the Lord of hosts, neither will I accept an offering at your hands. First professing the dislike of their persons and then his neglect of any thing they gave. Esay the like again, and many times elsewhere in the Scripture. 
Esay. 1.  Wherefore if ever we would that any thing proceeding from us should be accepted of God, let us labour first that ourselves may be accepted, by being truly grafted into him by faith, with whom God is perfectly pleased and for him, with all that depend upon him. 
〈…〉  This doth not the Papist, but weareth himself in outward things, thinking for his many fastings, much babbling and toils of the flesh to be regarded, but you see the contrary here.  
11 This conceived wrath in Kaine his breast stayed not s●: but having leave to lodge there a while, 
How dangerous anger 〈…〉.  it brought forth murder bloody and unnatural of his brother: a good warning to all that see it to beware of keeping wrath, and lapping up closely in their bosoms a conceived displeasure: for questionless it is the way to greater sin, if God prevent not. Old anger proves cursed malice, and old malice will have murder cruel, if other circumstances of time, place, and the like may be had. Let not the Sun go down then upon your wrath, but stop beginnings in a godly zeal, and prevent such ends by a godly care. Mark the means to attain his will: he speaketh to his brother to go into the Fields, and when he had him there he slew him. Anger that cannot speak is most wicked, 
A fair speaking anger.  but anger that can speak, and fair speak, and mean so ill, is wickedness itself. It is a cain's courtesy to speak fair, and mean ill, to walk with me as a brother, and to cut my throat as an enemy, and even that should make us hate it. 
To set brethren at variance how old a practice of Satan.  See also here and observe it well, how old a practice of Satan it is to set brethren at variance for religion. Cain hateth Habell, because God made it known that his religion and worshipping of God, was better than his. Old satan hath not cast his cote yet, but soweth dislike still for the same cause. God's word giveth testimony to one brother's truth, and disliketh utterly the other brother's falsehood. This maketh the worse to gnash at the better, where he should rejoice for him and partake in his good by yielding to it.  
12 God regarded this jar in Cain, and expostulateth with him what ailed him. Doth not God abide it, and will Cain do it? have we any cain's now that hate their brethren and hear this, are they not afraid of God's eye? are they not ashamed to be like Cain? do they think to jump with him in crime, and not to jump with him in judgement? It cannot be.  
13 But will Cain confess to God what is the matter? no I warrant you, 
To hide malice as old as Caine.  neither his hatred before, nor his murder after, but concealeth all as much as he could, though in deed from God nothing can be hid. So old again is this corruption of hiding and covering, cloaking and shadowing of our sins. When we do it, we resemble Cain, and what fouler pattern to be painted by▪  

Verse. 10.  14 Thy brother's blood crieth to me (saith God) out of the earth. 
No secrecy from God.  And do we hope secrecy for want of witnesses? Alas we are deceived. The wickedness itself will torment us, as if a thousand knew it. The conscience cannot be bribed to hold his peace, it will give evidence do what we can. And the very deed we have done will give God no rest, but cry against us till it be revenged and we punished. If you knew your secret sins should be cried at the market cross assoon as you have done them, you would be afraid to sin and take no comfort in the want of witnesses, nor hope of rest by the secrecy. Now you hear with your ears, and see with your eyes, that be it never so secret, and without the knowledge of man, it crieth in heaven, and maketh all heaven ring of it, as Abel's blood did, and shall it not fear you? Care not then for secrecy if it be evil: for if God see it and hear it, he is privy that can do more to you then any man, even Kill the soul as well as the body, and cast them both into Hell fire.  
15 The justice of God upon cain's murder, 
Ver. 11. etc.  truly showeth us how all sin shall speed. For he hateth not murder alone, 
What the marginal notes suffice in, here I pass over.  but all sin. Read the words well, and mark the wrath, sharp is his hand upon this offender and yet most just.  
16 In cain's building a City and calling it after his son's name, we see the care of the wicked ever. 
Verse. 17.  More to desire to magnify themselves, then to glorify God, more to seek after a name in earth, than a life in heaven, more to establish their seed with towns and towers, then with God's favour. But such course is crooked and like cain's here. If we desire a name, the love of G●d and his word, the love of Christ and his truth is the way. You remember a silly Woman that in a true affection to her Lord and master, powered upon him a box of ointment, 
Mar. 14.9.  and what got she: Verily (saith Christ) wheresoever this Gospel shall be preached throughout the world, this shallbe told of the Woman for a remembrance of her. Hear was a name well gotten, and firmly continued, to the very world ends. 
Syrac. 49.6  The memory of the righteous shall remain for ever, and the name of the wicked do what they ean, in God's good time shall rot and take an ending. For which cause Moses if you mark it, 
Note.  ●●keth no mention of the time, that either Cain or any of his Sons lived, as he doth of the godly. 
Polygamy.  Filthy Polygamy you see in this place began with wicked Lamech, that is, to have more wives than one at one time: so old is this evil, that from the beginning was not so: that mention that is made of the children here of the wicked, telleth us how they flourish for a time with all worldly things▪ whom yet God hateth. The last words show you what eclipses true religion suffceth often in this world, and let us mark it.   

Chap. 5.  
This whole Chapter, handleth the Genealogy of the Fathers before the Flood, and hath also particulars diverse worthy marking.  

Verse. 1.  1AGaine it is said, God created Adam after his likeness, which what it was, you heard in the first Chapter, referring you to the Apostle, 
Eph. 4.24.  who expoundeth it by righteousness and true holiness, meaning by those two words, all goodness, as wisdom, truth, innocency, power, and such like, incident to man's nature unspotted by sin.  

Verse. 2.  2 He called them both Adam, saith the Text, both the man and the Woman: 
The union of marriage  by that one name noting unto us, that inseparable, holy, and mystical union, that is made by marriage of two persons to become but one flesh: the like in some sort remaineth still in use amongst us, 
Why women married, leave their own names, & are called as their husband.  in that the wife is called by her husband's name, her own name ceasing, and being used no more, as if it should be said, now that you are married, though before you were two, ye are become one, and therefore fit that one name should se●ue you both, to note so much both to yourselves and others. The man is the worthier person, and therefore by his name shall you both be called, and the woman's name shall cease to be as it was, since now she is changed, and become one flesh with him, whose name she enjoyeth.  
3 Adam is said to have begot a son after his likeness, 
Vers●. 3.  which is to be understood thus, 
A●ams likeness what.  a man as he was and corrupt as he was. Like him in sex and nature, and like him in corruption, impure of impure.  
4 From the 4. verse to the 22: two things chiefly are noted. The long life of these Fathers, and their assured death▪ 
Long life and death at last of the old fathers.  many years they continued, yea many hundreds, but at last they died. Death long ere it came, but at last it came. And touching their long life▪ some questions are moved: First why it was so long▪ Secondly whence or how it came to be so: 
Their life why so long.  of the first, two causes are alleged, one for the propagation of mankind, so much the faster and more speedily: the other for continuance of remembrance of matters, and deducing of them to posterity the better. To the second, answer is made, 
How so long.  that as all men's lives at this day are from God and of God, as the fountain, so was also that long life of theirs, and by him only it was produced to and for such term as it was. Nevertheless, if we speak of causes in nature (by which also God worketh when it pleaseth him) divers and sundry there were then, now to be remembered if we will, wherefore their life might pass ours as it did, and be so long. The indifferent mixture, equal temperature; 
Causes in nature of long life.  and good disposition of the chief and first qualities, heat, cold, moisture, dryness, is in nature the ground of life, and by all probability in that beginning this was so, more than now. Their diet better and temperance more from surfeiting and fleshly pleasures, then is now. The region they dwelt in hot in a strength to dry up and consume superfluity of humours, when any were corrupt and rotten: 
Cura quasi cor rodens  Their minds quieter from eating and gnawing cares, the shortners of man's life: since iniquity then being not so strong many woes and vexations were unfound. And lastly the fruits of the earth, in their purity, strength, and virtue, not corrupted as after the Flood, and ever since still more and more might be to them a true cause and a most forcible cause of good health, greater strength, and longer life, than ever since by nature could be.  
5 Their certain death is noted, 
Their certain death why still noted.  to show the truth of God's word ever infallible and unmovable. The Lord said, if they did eat they should die: they did eat, than death must follow, or God be untrue, warning us fair if we will be warned, never to mince and qualify what the Lord pronounceth peremptorily and flatly, for he will be true do what we can, and we shall fi●de it so. Adam lived nine hundred years and thirty, but he died. Sheth nine hundred and twelve, and he died. Methuselah nine hundred 69, and yet he died: died, died is the end of all, that God might be true, how long soever they lived. The ●ame word of the Lord is no falser now than then, but the same for ever: and therefore for this eaten Apple against commandment, die we must still, and whilst the world endureth: would God this repetition of death, death, to all these Fathers, might make us as duly to remember it, as we are sure truly to find it. To find it I say, and God knoweth, not we, how soon. To day I, 
A white Mouse. A black Mouse.  to morrow thou, saith the Wise man. His conceit was not unprofitable, that imagined man's life to be as a Tree at the root: whereof two Mice lie gnawing and nibbling without ceasing, a white Mouse, and a black. The white Mouse he conceived to be the day, and the black Mouse the night: by which day and night man's life as a tree by continual gnawing at last is ended. Who can now tell how far these two Mice have eaten upon him. 
The uncertainty of man's life  Happily the Tree that seemeth yet strong, ere night may shake, and ere day again fall flat down. O let us think of this uncertainty, and that is all I wish by this speech. Adam's coat of Skins might fitly remember him of this. And what wear we still in our most ruff, which appertained not sometime in some sort, to a living creature, by whose death we being clad, may fitly think of our own deaths that are so sure. But you see the Snow how blind it makes a man, 
Our apparel may put us in mind of death.  by his great whiteness: so doth this world by his manifold pleasures, baits and allurement, dazzle our eyes, and blind us so, that we forget to die, we dream of life, when there is no hope, and we cannot hear of it to go away. O death how bitter is the remembrance of thee to a man, that liveth at rest in his possessions, 
Syrac. 41.1  unto the man that hath nothing to vex him, and that hath prosperity in all things, yea unto him that yet is able to receive meat.  
6 In the 22. verse it is said, that Henoch walked with God: To walk with God sometime, signifieth to obey and serve, 
To walk ●ith God.  to reverence and fear the living God, and (by the way) when it doth so, if godly men be said to walk with God, 
Mich. 6.8.  I pray you with whom walk they that are ungodly? Surely with him, that if they saw him would fear them, and shame them to be arm in arm with so foul a guest. But what the eye seethe not the heart feareth not, yet the end will find it, when it is too late. In this place to walk with God, signifieth he was translated out of this life and world, not by death as others, but alive as were no others then, to live with the Lord. Which translation to him was instead of death, that following to him by this rapt, that to others without it after death. 
Where Henoch and Elias are.  The Lord did this to give us some sign of the resurrection to a better life prepared, and to be a testimony of the immortality of souls and bodies. As to inquire where he became, is mere curiosity. The like we read of Elias the Prophet, that he also was caught up into heaven in this extraordinary manner. 
2. Kin. 2.11.  Many vain motions about them, both by idle heads which I will not scan. Yea even godly men have waded further, then by any necessity they were constrained: for where God hath not an answer we should not have a question, that is, where it pleaseth him to be silent we should not be sifters, 
Syrach. 44.  for he concealeth nothing that may be profitable. Syrach is alleged, where it is said, that Henoch was translated into Paradise. But as the book is not Canonical, so in that is the Latin translation false, the Greek having nothing of Paradise, but simply that he was translated. Other guesses and talks I take as they be only guesses, and pass them over. Where should they be but with others of the godly where they are: their bodies in the rapt changed, as the Apostle saith all ours shall be, when corruptible shall put on incorruption, and mortal, immortality, 
1. Cor. 15.  and as they that be alive at the Lo●des coming shall be changed. For we shall not (saith he) all die, but we shall all be changed. The Lord shall descend himself from Heaven with a shout, 
1. Thess. 4.  and with the voice of the Archangel, and with the Trumpet of God, and the dead in 〈…〉 first. Then shall we which live and remain, 〈…〉 up with them also in the clouds, to meet the Lord 〈…〉▪ and so we shall be ever with the Lord. So were these no question, at this time changed: That again the 〈◊〉 may be so caught, the Apostle showeth, when he saith he was so▪ w●●ther in the body or out of the body, saith he, I know 〈…〉 thereby that both might be. We read how Philip was caught from the Eunuch, 
Acts. 8.  and found at Azotus: but I go no further in this matter.  

Verse. 24.  7 God took him away, saith the 24. verse, and it may well remember us of the care that the Lord hath over his ever to deliver them from the woes of this world, 
The Lords care for l●fe or death.  when it shall be good He seethe and knoweth us, and our estate: while it may be good for us to live, we shall live, and when an other place shall be better for us, the Lord as he did Henoch can take us away, yea and will if we trust in him.  
8 lastly let us think upon this occasion, that though all of us in body cannot obtain this honour to be thus caught up to walk with God, yet may we in mind be partakers of this much to ascend upward, 
Coloss. 3.1.2.3.  to have our hearts above, and not beneath, and to walk in spirit amongst those endless joys that are prepared for us.   

Chap. 6.  
Hitherto we have heard of man's generation, now must we hear of his degeneration, that we may well perceive if we will see any thing, how vain a thing man is, rebelling ever against his God. This whole Chapter containeth cheefelye, but these three things. 

1 Man's degeneration from God in the four first verses.  
2 The justice of God ordaining punishment for him from the 5. verse to the 8.  
3 The mercy of God even in this justice, from the 8. to the end.    
1TOuching the first, it teacheth us, as I said, 
Verse. 1.2.  the great and grievous corruption of man, 
Man's great corruption  who the more bound he is for mercy to serve God truly, the more apt and prone he is to offend him highly. The Lord had now increased mankind▪ & them many to their great comforts, if they could have used it, and now without all regard and thankfulness for such his goodness, headily, and hastily, wickedly and ungodly they provoke him to anger and great displeasure against them, by fleshly following their own wills, every man marrying as he best liked, for outward beauty, without regard of God's liking, and inward virtue. The Sons of God, that is, the Children of the godly, saw the daughters of men, that is, of wicked parents descended, such 〈◊〉 Kain was, that they were fair, and they took them wives of all that they liked.  
2 We see how grievous a thing unequal marriages be, when the godly with the ungodly, 
〈◊〉 all 〈…〉  the believing with the Infidels, the religious with the superstitious, are unequally yoked: surely even so grievous to God, that for this cause especially the whole world was destroyed by the Flood. The Lord is no changeling, he disliked it ever▪ and disliketh it still. It is a secret poison that destroyeth virtue more speedily than any thing. Solomon was overthrown by the daughters of men for all his wisdom. jehosaphat matched his Son to Ahabs' daughter, and it was his destruction. He forsook the way of the Lord, and wrought all wickedness in a full measure. Why? because saith the Text, 
2. Changed▪ 21 6  The Daughter of Ahab was his Wife. Ahab was wicked, but a wicked Wife made him far worse, for she provoked him saith the Text: 
2. Cor. 6.  Be not unequally yoked with the Infidels (saith the Apostle): for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? what concord hath Christ with Belial: or what part hath the believer with the Infidel. It is a law of marriage that should not be broken, 
Think of these reasons, and marry virtue, not wealth nor will.  that it be in the Lord, that is, with his liking and in his fear, with such as be godly, and hold the truth. Our children we allow not to marry against our wills, but our right we challenge to give a consent. And shall the Children of God seek no consent of their Father in Heaven to their marriages? But his consent he will never give to marry his enemy, and therefore do it not. It is not lawful, it is not expedient, if it were lawful. The Flood came to so much such disobedience, and forget it never.  

Beauty is vain.  2 Consider how God hateth it, that in marriage, only beauty and favour should be respected: for their fairness the sons of God chose wicked Women, saith this place, and God plagued it. Favour is deceitful, and beauty is vanity (saith wise Solomon,) but a Woman that feareth God, she shall be praised. 
Pro. 31.30   

Verse. 3.  3 Mark the word strive, in the 3. verse: My spirit shall not always strive with man. 
God's great patience and long suffering.  And see in it, and by it the deepness of God's goodness to us miserable sinners, he doth not by and by bring upon us the desert of our sins, but beareth with us, and long beareth with us, daily and hourly, giving mercy more notwithstanding all those sins, yea he striveth with us, and tuggeth with us, that we might be saved and not perish. O what a God is this. Look how yourself strive with your child or friend whom you love, to bring him to good, and to save him from evil, even so doth the Lord with you, yea much and far more. As I live, as I live saith the Lord, I desire not the death of the wicked, 
Eze. 33.11.  but that he may turn from his way and live: O turn you, turn you from your evil ways, for why will ye die ye house of Israel. 
2. Petr. 3.9.  The Lord of his promise is not slack, as some men count slackness, but is patiented toward us, and would have no man to perish, but would all men to come to repentance, saith the Apostle Peter. And despisest thou O man saith S. Paul, the riches of God's bountifulness and patience and long suffering, not knowing that the bountifulness of God leadeth thee to repentance? Thus good is God, and thus he striveth with us.  
4 Again, mark his mercy in the time that he granteth here to repentance: 
Verse. 3.  An hundred and twenty years saith he shall his days be: that is, though thus greatly and grievously man hath offended, and even all the earth is become corrupt, so that with great justice I might bring a flood forthwith, and consume them all: yet will I not do so, but still bear longer, and look for amendment, yea an hundred and twenty years yet will I give him ere I bring the flood upon him, to see if they will return, and avoid my wrath. What is long suffering if this be not? and this is the sweet nature of our God.  
5 Of Giants and mighty men the word speaketh sundry times in several places. Hear he saith, 
Giants.  of these ungodly marriages came many of them, which being mightier then the usual sort of men, usurped by their might, authority over others, and did degenerate from the simplicity wherein their Fathers lived. In the book of Numbers, they that went to search the land of Canaan, when they returned made report, 
Chap. 13.34.  that they had seen there Giants, in comparison of whom, they seemed Grasshoppers. In Deuteronomie mention is made of Og, the King of Bashan, whose bed was of iron, nine cubits long, 
Chap. 3.11.  and four cubits broad. That great Goliath also of the Philistims you remember. S. Austen saith: he saw the tooth of a man as great as an hundred of ours, what was the body then? somewhat you may guess. Pliny reporteth, that in Crete out of a mountain was digged the remnants of a man by guess of proportion when he lived six and forty cubits, but there were no end to tell you all we read of this matter. Thus much sufficeth to cause us to consider God's power, which mightily and marvelously hath ever showed itself in his creatures.  
6 In the fift verse it is said, The Lord saw the wickedness of man that it was great. 
Verse. 5.  He ever seethe both good and bad whatsoever it is: 
God seethe all.  neither walls nor darkness can hinder his sight. To the godly it is a comfort, who are many times wronged by false suspicion, slanders and lies, but the Lord seethe. To the wicked it must be a terror, and a very great one, that cloak they or cover they, hide they or hap they their sins never so much, yet the Lord seethe. And what will he do? ever see, and never punish? then were he unjust, but that he cannot be for any man, therefore the end will smart, without repentance.  
7 If you doubt of this, believe the text which telleth us what fell out when God saw it would be no better, 
Verse. 6.  it repent him that ever he had made man, that is, speaking after the manner of men. God destroyed man, and in that as it were did disavow him to be his creature. And mark withal how lively the Lord doth discover the corruption that is in us, saying, all our imaginations, 
Verse 5.  and all our cogitations are evil, and only evil, and ever evil. 
Man's corruption how great.  What greater evil then in this sort and measure to be evil? Where is that free will that wilful men devise to do good, when our mould and metal is become thus bad? Away with such dreams, experience is the fools schoolmaster, and shall not even that teach us, but will we gainsay our own knowledge? Austen telleth us, and all the world, that homo male utens libero arbitrio, & see & ipsum perdidit: man abusing that free-will which before his fall he had, he lost both himself and it. We are nought waking, we are nought sleeping, we are sinful dreaming, and when we do not dream, and where is our good?  
8 Somewhat conceive of the measure of sin that was now in the earth, by these speeches of God, that he repent, 
The measure of sin then how great.  and that he was sorry in his heart. Can a small measure make God thus grieved? No, he daily endureth great wickedness, and yet repenteth not that he made man: wherefore this must teach us their sin was great, and warn us again to beware, at the least with great sin to offend the Lord. If we cannot but sin through our imperfection, yet let us not increase the measure without remorse by any wicked malice. But stay to go on, if we cannot stay to go in. Stop the course as the Lord shall enable, and not by fullness of measure, as this people did here pull vengeance from heaven whether God will or no. O heavy day and hour to you or me, if the Lord shall say, it repenteth me that I have made such an one, yea, I am sorry, and sorry at my heart for it. Beware then of great sins, and of heaping sin upon sin, till God be driven to say thus against you. The contrary is sweet, when the Lord rejoiceth at our being, and shall say to Satan, hast thou marked my servant job, such a man, such a woman, how they love me, etc.  
9 But why was the Lord sorry that he had made man? surely because he must destroy him again, his sin is so great. Why then he is sorry to destroy man. Truth it is, 
God 〈◊〉 ●●ow to anger.  if he could with justice choose. O then what see we? Cannot God proceed to punishment of rebellious sinners, yea of such rebellious sinners as these were, that made the whole earth smell of their sins, but with some grief, with some discontent, with some ●othnes as it were to have it so if they would amend, and shall he be hasty and furious, implacable & unmerciful to a poor sinner that groaneth & grieveth, sigheth & sobbeth▪ weepeth & crieth for woe that he doth sin, 
O comfort to an heavy spirit.  and that he cannot but sin against so good a God, & so dear a Father, and wisheth it better every day he riseth, and every night he goeth to bed? No no it cannot be. And therefore be of good comfort thou grieved spirit, the Lord loveth thy longing care to serve him better, and he can sooner cease to be God, which is impossible, then cast away his eyes of mercy and pity from thee. He will not punish thee, but he lusteth to exercise thee, that the glory of thy faith after such assault appearing bright, may receive a Crown of comfort brighter than gold or beaten gold, beset with precious stone: 
Psal. 27.  O tarry then the Lords leisure, be strong and he shall comfort thy heart, and put thou thy trust in the Lord.  
10 In the seventh verse the Lord saith I will destroy. Before we noted his merciful striving to bring to repentance, 
Verse 7.  but now note his justice if man will not repent, 
God just.  he beareth long, and saith turn, turn: but at last he catcheth his sword, and saith, I will destroy. Tempt not the Lord therefore overlong you unfeeling hearts, for you see a fear●. Many times admonished, and never amended, think you hear this word, I will destroy.  

Verse 8.  11 In the eight verse it is said, But No found grace in the eyes of the Lord. 
So God just that ever merciful, and contrary.  So then God punisheth, that ever yet he spareth some. So is he just that he forgetteth not his mercy. He spareth Noah and his household with him, and that in mercy. Gratiam invenit, non meriti mercedem. Grace he found, but no reward of merit. Yet what God giveth him, we may not deny him, he was a just man, and upright in his time, and walked with God. A singular praise in so corrupt an age to be so unlike them. Would God it might teach us the praise of this, not to be carried away with corruptions amongst us, be they never so general, or so embraced of the greatest men. To walk with God is a precious praise, 
Multitude or custom.  though none do it but myself, and to walk with man, with the world, with a Town or Parish in wicked ways, is a deadly sin, though millions do it. justice and uprightness will abide the touch, when craft and dissembling will be discerned dross. No in this wicked time, and in this universality of sinning, was a just man and upright, and walked with God, do they all what they would, he would not follow them, and let us mark it.  
12 In the 24. verse, and so to the end of the Chapter, direction is given to Noah how he should be saved, 
Verse 24.  even in an Ark, which he is commanded to make to that purpose. The prescription you see, and every particular as they lie. Let me tell you the resemblance that hath been made by some, peradventure not unfitly. 
The resemblance of the Ark.  No say they was a fit figure of our Saviour Christ, for in him was fulfilled most effectually that which was said of Noah in the fift Chapter the 29. verse, Lamech begat a son, and called his name Noah, saying: this same shall comfort us concerning our work, and sorrow of our hands, as touching the earth which the Lord hath cursed. The Ark a figure of the Church, for as out of that there was no safety, so out of the Church there is no salvation. The matter of it must not be every thing, but of Pine trees direction was given. The children of the Church are not every sort, not they which are borne of blood, nor of the will of the flesh, nor of the will of man, 
john. 1.13.  but of God. The Pitch represented the love of the Church, wherewith as with glue the members are united and fastened together. Within and without the Ark was pitched, and within and without a true member of the Church is unfeigned love. He loveth within, he loveth without, he loveth without, and he loveth within, it is not secret and cannot be seen, it is not seen outward and wanteth within, but truth and show, and show and truth go together in this man. O blessed pitch, would God we were all thus pitched, for the more of this cleaveth to our fingers, the better we. It defileth not, but maketh us holy before the Lord. In the Ark were divers rooms, and in the Church are divers gifts, divers orders, and degrees of men. In the heaven we seek for divers mansions. In the Ark are beasts unclean, aswell as clean, and in the true Church and of the true Church, he that denieth sinners to be, shall prove an Anabaptist. The window they say might represent the Gospel, and the preaching thereof, for as by that window came light into the Ark to lighten their bodies, so by the preaching of the Gospel cometh light into the Church to lighten the heart, and mind, and understanding of those that are within. The door, Christ. I am the door, and so as followeth. The Ark was great and very great. So is the Church of great largeness, dispersed by God both far and wide. Read the 54. of Esay 2. Rejoice thou barren that bearest not, etc. enlarge thy tents. etc. The flood resembled Baptism, which killeth the old man, and restoreth the new▪ while the Ark was preparing saith S. Peter, whereby eight souls were saved in the water, 
1. Pet. 3.21.  whereof the baptism that now is, answering that figure etc. saveth us also by the resurrection of jesus Christ. Finally and last, the Ark was tossed in those waves of water both up and down, and so is the Church whilst it here is militant, too and fro. Yea every member doth witness this, tossed of the world, tossed of flesh, tossed of Satan, and tossed by sin, never able to hold together, if God, as he did the Ark, did not defend it, guide it, and keep it, and govern the waves, that they shall not hurt further than in mercy he will heal again. This is the figure of the Ark, and sum of this Chapter.   

Chap. 7.  
Having heard in the former Chapter the sin of man in those days, and the gracious striving of God with him to bring him to amendment, giving even then, when he might justly have punished, yet an hundred and twenty years to repentance. In this Chapter we shall see how all this goodness of God was despised and neglected, those hundred and twenty years in all wickedness likewise spent, and therefore God forced as it were at last to bring the flood upon them. The general heads may be these two. 

The entrance of Noah into the Ark.  
The coming of the flood upon all flesh.    

Verse 1.  1COncerning the first, it is to be observed that God biddeth him enter into the Ark, 
Noah entered commanded.  thereby giving his faith that sure stay of the word, without which it must needs have wavered, and been shaken in pieces in that great trial. And Noah his not entering till he was bidden, teacheth us truly to take God for our guide in all our actions, and his word for our warrant and assurance in what we go about.  
2 The Lord saith, he saw Noah righteous in that age before him, 
Verse 1.  not meaning thereby that Noah wanted weakness of human imperfections, 
Such God taketh us as we will to ●ee a great comfort.  but so calling him in respect of others, and because he had a desire and hearty affection to be such an one. Whereby we have given us a great comfort, that the Lord doth measure us according to our will, and not according to our power, and finding us willing with unfeigned affection to serve him uprightly (which will yet cometh not of ourselves) he vouchsafeth us the honour and title of righteous men, notwithstanding our great weakness and want of perfection. These and such like places we should ever have in store against those fiery darts of our deadly foe, that would persuade us we are nothing regarded of God, because we labour of some imperfections. How honourable is the remembrance of their faith in the 11. to the Hebrues, all which had their wants, and many infirmities.  
3 The addition of the words before me, make his praise great, and his virtue true: for many seem glorious before men, 
Verse 1.  
True praise to be righteous before God, not before men.  which before God are nothing so: that is true righteousness which before God is so. This if we thought of aswell as we know, we would more regard God, and less think of men, whereas now we prick at it, as our great mark to be approved of men, and to gain their praises.  
4 A question is asked why of clean beasts by sevens, and of unclean but cupples were taken and preserved? 
Verse 2.  And the best answer is, after the preservation of seed, because the clean served for sacrifices, which God had appointed to be served by, God then provided for commanded exercises, 
God careth to maintain his worship, and we care not.  that there might ●e to perform them with▪ and we as though we were not his children▪ nor ever meant to be his heirs, most carelessly contemn them, and will prou●de nothing for them: if we provide any thing, it shallbe how to hinder them & put them down, and this is our resembling of God.  
5 God telleth No when he would begin to rain, and how long he would continue, 
Verse 5.  that his faith might be firm in every respect, and not doubting, 
God hateth doubting.  since nothing more grieveth God then so to do, as you may remember in divers examples of the best men, as in Moses and Aron those great pillars, who for their doubting and wavering, went never into the land of promise. 
Num. 20.  In Zacharias, whose doubting brought him dumbnes for a time, and such like. When God saith he will do a thing, he would be believed, and because he knoweth our weakness, he provideth often for us by such particular circumstances, as here you see.  

The profit that cometh by the godly.  6 Noah was not only saved, but his wife, his sons, and his sons wives, yet read we not of their righteousness as of Noah's. But this is the good that cometh by the company of the godly, even to be within the shadow of God's great mercy for their sakes. So good is the Lord to his loving children, that to their friends also he will be good. 
Gen. 1●.  So was he to Lot and to his friends, if they would have been ruled. So was he to Rahab and her father's house. So is his manner to be in his great mercy. Yet what is so loathsome to wicked wretches, as the company, fellowship, kindred, or acquaintance of the godly? But what marvel, since like with like are best pleased.  

Verse 9  7 If you ask how all the beasts were gotten, the text answereth, they came of themselves, God compelling them by his divine power to present themselves before Noah as before Adam, when he gave them names, in the second Chapter.  
8 In the 11. verse you see the time, In the sixth hundred year of Noah's life, 
Verse 11.  in the second month, the seventh day: as we reckon about the beginning of May, 
The flood cometh, and creatures conspire to destroy sinners.  when all things flourished, and yielded show, then, even than began this woeful tragedy of man's destruction. So sure shall it be that God saith, and so inchangeable is his purpose. Then were all the fountains of the great deep broken up, and the windows of heaven were opened, heaven and earth agreeing together to accomplish Gods will, and to destroy mankind. O heavy day, when man should so offend God, that the creatures abhor him, the fountains and deeps and waters below and above. But nothing will warn some men.  

Verse 16.  9 When all were entered into the Ark, the text saith, God shut them in, 
All safety from the Lords shutting in not ours  thereby declaring, that by his divine power they were only saved, and the Ark kept whole against all dangers, and insinuating to us the like cause of all our safety evermore. It is not our house, our Castle, or tower when we go to bed that saveth us, but that the Lord shutteth the doors, and closeth us in, this is our surety, that no power can withstand whatsoever it wisheth, this is our safety, that we may trust unto. Were the gates of the city iron or brass, if he shut them not, they will never hold out, but were they wood or clay, made strong by his defending mercy, no canon can batter them▪ nor man get them open to hurt any within, whom the Lord will have safe, and to that end hath shut within them.  
10 Then all flesh perished that moved upon the face of the earth saith the 21 verse. 
Verse 21.  But whether man perished eternally or no, that is the question, I mean all that were drowned in the flood, whether were they also condemned to hell, and so perished that way? we may answer truly, that it becometh dust and ashes to leave God's secrets to himself: but for the argument, 
Like punishment in this life doth not argue like in the next world.  that therefore it should seem so because they tasted of his outward judgement alike, it followeth not: for the two thieves crucified with our Saviour, had like outward punishment, and yet not one inward condemnation. Many die the deaths of several offences, and yet are saved by mercy in the world to come. God forbidden we should censure men so, as to conclude their eternal death upon their temporal sufferings. We may not do it: well may we learn by these words (that all things perished) that if nothing could help itself when God was angry, 
Trust in nothing to save if god do frown  what shall it be that shall have strength to help us, and shield us from his wrath? may the strength of a Giant, gold, silver, horses, wisdom▪ or any thing do it? no, all these things in this flood could not profit any thing the owners of them, and so shall it ever be, therefore trust not to them.  
11 The rain from above, and the fountains beneath, are things we cannot lack, yet see we in this place how they made a flood. 
God's favour and anger changeth the use to us of creatures.  Learn we then by it what a great difference God's favour and anger make in the same creatures. If in favour he rain, we are nourished by it: if in anger he do it, we are destroyed: so is it with the fire, with the air, with our meats & drinks, and whatsoever we use in this mortal life, his mercy maketh, & his wrath marreth the same thing. O how should we then value God's favour? how should we seek to have it, and fear to lose it. Pray we when we rise, and pray we when we sleep, that his creatures we may enjoy in favour ever.  
12 Only Noah was left alive, and they that were with him in the ark. 
Profit by fearing God against evil men.  Yet say the wicked in the Prophet Malachi, It is vain to serve the Lord, there is no profit in it. But we see the contrary in this place and ever. If the Lords wrath be kindled never so little, blessed are all they that trust in him. When mountains and hills, 
Mala. 3.14. Psalm. 2.  castles and forts, trees, nor any tall towers can save a man, this keepeth him close from all harm, and not only him, but his friends with him, that he was godly and served the Lord. Let this be our gain then whilst we see this light, and we shall never lose. Dost thou think to reign saith God, because thou closest thyself in Cedar? 
jere. 22.15.  No, no, thy father's godliness made him prosper, and thy want of that shall make thee perish, be thy Forts never so strong, & thy braveries never so many, they shall not serve. Read the 3. of 1. Peter the 20. verse.   

Chap. 8.  
After mercy cometh judgement, and after judgement mercy again, as we may see in this Chapter, wherein we have 

The ceasing of the flood to the 15. verse.  
The coming out of Noah, to the 20.  
His sacrifice, and God's speech to the end.    
COncerning the first, we see the author, God. The means, he made a wind to pass upon the earth, the fountains of the deep, and the windows of heaven were stopped etc. The time when, after the hundred and fiftieth day, by our computation about the 19 of October, and for other particulars.  

Verse 1.  1 It is said, the Lord remembered Noah: wherein is discovered unto us, 
The Lords care over his ever.  the most faithful care, and careful faithfulness that is in almighty God for his true servants ever: he looketh upon their perils, he seethe their dangers, and in his due time he remembreth to relieve and release them, as he did here Noah and his family. Can the Bride forget her ornaments, nay can the Mother forget her child: these things be hard, and easily are not done, yet suppose they might be done, the Lord for all that cannot forget his, who making him their God, he hath made his servants, 
Esay 49.15  and written them in his hand, yea made them as signe●s upon his right finger, that he may never forget them. 
Psalm. 8.  O Lord saith David, what is man that thou art so mindful of him, or the son of man, that thou so regardest him? Tarry then but God's leisure as Noah did, and be sure of remembrance in due time as he had.  
2 To strengthen us in this, 
Verse 1.  consider how it followeth of the cattle, that God also remembered them. 
God careth for the cattle. Math. 6.  Alas doth the Lord care for Sheep and Goats, yea for creatures many of meaner regard, and forget man in his tribulation and woe? Behold the fowls of the air, do they sow or spin to be fed and clothed thereby? yet God remembreth them. O how much more man, that is Lord of all these, if we had faith.  
3 When it is said, the fountains were stopped, 
Verse 2.  and the windows closed to stay the flood: 
How to stay sin.  profit by it in a godly policy after this sort, that if any flood of sin and stream of iniquity go about to drown us, we stop the fountain, and close up the windows by which it issueth and getteth out, so shall we stay the course of it in God's blessing and be free from danger. O that this lesson were learned in Court and country, fully, and well, 
Note.  than many a filthy flood would be religiously stayed, and many a sousing wave of a sinful temptation be beaten back, I say if the fountains were stopped, and the windows shut: conceive of it further, and meditate of it a whole hour by yourself, I say no more.  
4 The Ark stayed about the 26. of October, 
Verse 4.  upon the mountains of Armenia, and why? 
The Ark stayeth.  because when wind bloweth & water faileth, sailing is dangerous, & the rocks may be hit upon: what a providence than is here for poor Noah in his gracious God, what a prevention o● danger? shall nothing make us know him ●nd his sweet goodness? ●●yle we then on in the sea of this world while God will, 
A comfort.  surely when it shall be good he will make us to rest, and prevent our peril, if we trust in him, and O Lord give faith and patience for thy mercy sake.  

Verse 5.  5 In the tenth month, that is about the 28. of December as we reckon, 
Example of chief men.  were the tops of the mountains seen, a good token and comfort of an end of that water-flood: we may apply it thus, the great men of this world, of a kingdom, of a city, of a town, are as mountains & hills in comparison of the lower sort, & if once they wax dry from such floods of evil as many times they are overflowed withal, it is a good sign, and yieldeth great hope that the waters do decrease, and a better state even shortly will ensue: but whilst they are overflowed and covered, what hope of dry land in the valleys? such and so great to good or evil is the example of the great ones.  
6 Then after forty days Noah opened the window of the ark, 
Verse 6.  and sent forth some of the fowls. Where was his warrant thus to do? 
Some things lawful without express word.  surely expressed we see none, and yet is he not disliked: why? because though it were not prescribed in the word that he should do so, yet was there no prohibition not to do so: and being not contrary to any word, though it have no express word for it, it is not disallowed: we are taught hereby saith a learned man, where there is no need of express prescription, as in things not of such moment often there is not, holy men are left suis consiliis & conatibus to their own discretions, counsel and liberty, 
Mus●. upon the words.  & if the like fall out to us, we may follow their examples.  

Verse 7.  7 He sent first a Raven which returned not again, etc. By which fowl some say might be resembled the teachers of the law, 
What the Raven might signify.  because they never bring any good tidings, but death, death, for want of performance of the law, whose promise is annexed only to fulfilling of the same, and not else. Others say, by the Raven might be noted such men, as having mind of the dead carrions, consider not wherefore they were sent, but plying their whole care about themselves, and satisfying their devouring nature with such carrion as they see before them, take their pleasure therein, and make their abode, not returning any more to the Ark with testimony of their course applied and employed to that end whereabout they were sent. Such foul Ravens no question there are but too many.  
8 When Noah saw no return of the Raven, 
Verse. 8  he took a Dove and sent her forth the same day▪ to see if by her he might perceive any fall of the waters. And the Dove returned to him again, not finding any rest for her foot upon the earth as yet, whereby he knew the waters were not abated. This dove they say may resemble fitly the good preachers of the word, 
〈…〉  which are sent forth by the true Noah Christ jesus into the world, overflowed all with sin & wickedness, as with a flood: but finding no rest for their foot, that is, finding no acceptance of their labours, nor good to be done by them, mocked & scorned, derided & abused, rejected & contemned, they return again, bringing nothing with them, and yet to Noah welcome, who putteth forth his hand, and receiveth them into the Ark, 
1. Cor. 2.15  for we are a sweet savour saith the Apostle to the Lord even in them that perish: That is, the Ministers of God's word are dear unto him, and most sweet in his nostrils, if they do their diligence faithfully, albeit the profit follow not answerable to the same, but even all that notwithstanding, men perish, and are cast away, a great comfort.  
9 When it is said, 
Verse. 9  the dove found no rest for the sole of her foot upon all the earth that she saw, 
A fearful change.  let us consider the marvelous change now made from the estate before and very late, when thousands of doves, men, women, children, & all the creatures of the earth had rest for their feet, yea pleasures and comforts above necessities many anon. Now no such matter, all is gone, and there is not so much as rest for one poor dove. What should it fitly admonish us of, but to the uttermost of our power received of God to take heed, least with like sin we procure like judgement against ourselves, our country, our towns, and private houses, where now is many a comfort and many a pleasure, men women and children not a few have rest for their feet, that is, 
Note.  all things necessary to their comfortable being, and live upon us, and with us, and by us: we with them, and they with us enjoy God's mercies, blessings & benefits, to his great praise & our great good if we can use them & be thankful. Shall the day come that in that house where many a man hath found his rest, being the seat of an honourable or worshipful parsonage, no rest shallbe found for a dove, that is, for any creature any place, all being altered by the judgement of a grieved God at abuse and unthankfulness, at sin & iniquity? God forbidden, and as we fear God, let us think of it, for he that so soon could alter in his anger the estate of the whole world, that of a place so full of rest for thousands thousands of creatures, now there should bend rest for the foot of one dove, surely he can change as quickly the seat of any Prince, or noble, or gentleman, or other man, that all the honour and comforts being wiped away in wrath, there should not be rest for any, but a fearful sight of horror and confusion upon evil deserts.  
10 The Ark to the dove was like a prison, a place of restraint, & not according to her kind, 
Verse. 9  which was to fly abroad, yet finding no rest, 
Better an inconvenience than a mischief.  rather than she will perish, she returneth to the same again. It may teach us this, that better is an inconvenience than a mischief. If we cannot as we would, we must as we can. I speak it against all heathenish and unchristianlike impatiency. The heathens rather then they would serve, they would kill themselves. And many in these days, rather than they will suffer what God imposeth, will do what God detesteth, let it not be so. If we cannot be abroad and at liberty, because God's judgement against sin hath taken away our footing in such or such sort, whilst it shall please him, let us be content, return as the dove did to the place appointed, and thank him for mercy even in that, that yet there we live, and are not destroyed as others have been.  
11 Noah stayed upon this 7. days, and then sent out the dove again saith the text▪ 
Verse. 10.  which returned to him in the evening, bringing in her mouth an olive leaf which she had plucked, whereby Noah knew the waters were abated. This dove may note the preachers also of the word again, 
The dove with an olive leaf what.  who bring in their mouths some good tidings to the Ark, that is to the Church, and every good news may be compared also to an olive leaf, & the tellers to doves. That good news that the women brought to the disciples that Christ was risen, 
Matt. 28.8.  was like an olive leaf in their mouth, & they like this dove in this place: so all others. Read 2. King. 7. of the good news of the lepers, & 2. Sam. 18.27. he is a good man, saith David, & cometh with good tidings: so good men & women have words of comfort in their mouths, when others have the poison of asps under their tongues, they have olive leaves to cheer up Noah and his company withal, when others have wormwood and gall to make their hearts ache with the bitterness thereof. Such doves God make us evermore, & if this be regarded of us, we will endeavour it.  
12 Then waited he other seven days and sent her again. 
Verse 12.  When she returned no more unto him. 
The difference of a good servant and a bad.  First mark the often sending of the dove, when the raven goeth but once. It showeth the difference of a good servant and a bad. The first is often used, because he is faithful and true, the later but once, because than he is found to be a raven, more heeding the carrions that his nature regardeth, then performing his message which his sender desireth. The praise of these two fowls, how they differ in this place for their service, we all see, and it should thus profit us, as to prick us to the good, and afray us from the evil. In some place or other we are all servants as these fowls were, to God, to Prince, to Masters, to some or other. Let us be doves that they may often use us, let us not be ravens▪ that they may justly refuse us. Secondly in the doves not returning any more let us mark a type of the saints of God, 
A type of the godly.  that having sundry times discharged the trust of their places, as the dove did, at last have their departure out of the ark, that is, out of this life and Church militant, and finding rest for their foot in God's blessed kingdom, return no more to the Ark again, but then continue and abide for ever.  
13 At last came this comfortable word from God, 
Verse 16.  Go forth of the ark, thou & thy wife, and thy son, and thy sons wives, 
All affliction of the godly hath his end.  and all creatures with thee. So we see there is no affliction or trial that God imposeth upon his children, but if they endure it quietly, trust in his mercy firmly, & tarry his good pleasure obediently, it hath his comfortable end. If God think it good to say to any man or woman enter into the ark, that is, into this or that trial of thy faith & patience, into this prison, into that endurance, into this restraint of liberty, that affliction & trouble, sorrow and care, and inward nips, or outward pinches, surely he hath also an other word for them, which in due time he will likewise speak unto them, and that is this: Go forth of the ark now again thou & thy wife, & all thine, that is, let there be an end of whatsoever it was that tried thee, for I have seen that faith, patience, & hope, that hath pleased me. O our good God, how sure are we of this, and how sweet is it? what else but that which th● Prophet David found most certain, and testified to the world, saying: 

Psa●m. ●0.  Though gripes of grief and pangs full sore  
shall lodge with us all night,  
The Lord to joy shall us restore  
before the day be light.  Confessing herein, that after sour cometh sweet, after sorrow joy, after restraint liberty, after want plenty, & to speak with this place after go in to the Ark, followeth certainly come forth again.  
14 Yea but when did God bid Noah come forth, surely not before the earth was dry, 
Verse 13.  for so saith the text. Then there we see again how wonderfully he disposeth for his children times and seasons, 
Every th●ng in his season hath God for his child.  all for their good: when the earth is not for them, he hath an Ark upon the water, and when the earth is fit than the Ark, he hath the earth again, all in such times as may be best for us, and how should we thank him?  

Verse. 20.  15 When Noah was come forth, he buildeth an altar, taketh his beasts, 
Thankfulness ever in the godly.  and offereth his sacrifice: teaching us this, how most careful we should be whilst life is in us, to be thankful to God for his mercy toward us, either in delivering us out of danger, or any way showing the light of his countenance toward us. A thankful heart becometh a Christian and pleaseth God, and the very devils of hell, if they were asked, must needs say the contrary is a fault.  

Verse 21.  16 Then saith the story, God smelled a savour of rest, that is, 
Good works joined to true faith smell sweetly.  showed himself appeased, and his anger at rest: this piety was in Noah's heart before, but now it smelleth, when it breaketh into work: so was Abraham for his faith noted of God before, but when that faith flamed out into a willingness to sacrifice his dear son, than God cried out, now, now, I see Abraham thy love etc. Surely that which powning and beating is to spice, works be to faith in some resemblance: the spice is sweet before it be brayed, but when it is brayed, much more: so is faith in the heart accepted of God, before opportunity serve to work, but when opportunity doth serve, and holy works come to a godly faith, then smelleth it marvelously, and the Lord savoureth a rest to his own good liking, and our true comfort for ever and ever: let it teach us, let it school us, and prick us forward to holy life.  
17 And what said God, read the text, verse 21. he will no more curse the earth for man's corruption, he restoreth nature, 
Verse. 21.  Se●de time and harvest, cold and heat, winter and summer, 
The seasons of the year, God's gift still.  day and night, and showeth us thereby that they are all his gifts, and only his, to take and give as pleaseth him. This is some use of this 8. Chapter.   

Chap. 9  
ALl things being done, as you read before. 
Verse. 1.  God blessed Noah and his family. 
Comfort after sorrow.  So follow comforts after sorrow, as we noted before: The mourning weed thou tookest me fro, and madest me to rejoice, 
Psalm. 30.  saith the Psalm.  
2 The fear of you and the dread of you, 
Verse. 2.  (saith God) shall be upon every beast: providing thereby for man's safety, 
Beasts how bridled to hurt no more than they do.  for by the virtue of this commandment, beasts rage's not so much against man as they would, but many of them serve even to his use hereby.  
3 In the 3. verse: their commission is signed, 
Verse. 3.  yea signed and sealed, to kill and eat, not herbs as before and no flesh, 
Flesh allowed to eat.  but flesh now also aswell as herbs. Many men thinking it was not so before.  
4 But flesh with the life thereof, that is, 
Verse. 4.  with the blood thereof, might they not eat. 
Cruelty forbidden.  God meaning hereby to bridle cruelty, which he ever hated.  
5 And as before he provided, that man should not be raged against by beasts, so provideth he here also, 
Verse. 6.  
Murde● restrained.  that man against man should not be a destroyer. For if he be, He that sheddeth man's blood▪ by man shall his blood be shed again. That is, in justice shall either the Magistrate revenge such iniquity upon him, or some other stirred up in the just wrath of God, shall measure to to him as he hath measured to others, that is, kill him, as he hath killed others, and leave his wife a widow, and his Children fatherless, as he hath left others.  

Verse. 9  6 Then God maketh his covenant with man, and all flesh, that he will never destroy the world any more by water: and because man is so hard of belief, he adjoineth a sign to his word and promise, 
Verse. 13  
The Rain bow why given.  and setteth it in the heavens, even his bow, which we usually call the Rain bow. By which so doing of the Lord, first we learn the antiquity of the mercy, in adding outward signs to confirm man by: Secondly the use of them. The antiquity if it had been no more but from Noah it had been much, but we see it was before, even in Paradise to Adam, there was the Tree of Life, and the tree of the Knowledge of good and evil. The one assuring him if he obeyed, he should live, and the other if he sinned, that he should die. A mercy so long continued to his children should be greatly regarded with hearty thanks for it▪ The use of such outward signs is not to confirm God in his promise, who though he never added any seal, yet would be most true in his word, but to confirm us in the belief of that promise, which of itself and in itself is most immovable. For though he be true to perform, yet we are weak to believe, and a gracious God he is that will so support us. Again, the Rainbow is taken as a figure of Christ, 
An allegory of the Rainbow.  and therefore we thereby taught, that when either the dark blackness of ugly sin, or the thick clouds of grief and adversity, do threaten unto us any fearful overthrow, we should clap our eyes straight upon our Rainbow Christ jesus, and be assured that though that blackness of sin be never so great, yet in him and by him it shall be done away, and neue● have power to cast us away, though those mists and fogs of adversity be never so thick, yet shall they by him as by a hot and strong sun, be dispersed, and never able to drown us. The greatest rain we know, shall end ere it come to such a Flood again, and so shall these things before we fall.  
7 In the 20. verse, you see Noah's trade of life, 
Verse. 20.  he fell to husbandry, an old, an ancient, a profitable, a godly, and necessary vocation, as hath been noted before. Then followeth in the next verse his foul fall: when having planted a Vineyard, he drunk of the fruit and was drunk, and uncovered in his Tent. Such fauls in God's children, 
Verse. 21.  
The fauls of the 〈…〉 they profit.  though they be their shame, yet yield they us weak ones, great comfort. For we should utterly despair when we see ourselves, if such blots and spots had not been in such greatness once by man's corruption. Now though we have no warrant by them to do the like, yet if humane frailty over carry us ever, we need not to despair, for with God there is mercy to repentance and amendment, and greater me● than we have had their wants.  
8 Mark the filthiness of drunkenness, it maketh him lie uncovered in his Tent, undecentlye, unseemly, 
The filthy sin of drunkenness.  nay beastly, and rather like a beast then a man. And could it so disfigure Noah, a man of such goodness, so highly commended before, and not disfigure us, that are a thousand degrees behind him? shall once being so, be such a blot, and shall daily being so, be no blot? Think of it, and if you shame in Noah's behalf, to think how unseemly he lay, take heed to yourself. For fowl sights are seen both in men and women that are drunk.  
9 When I'm the eldest son of Noah saw his Father's nakedness, he mockingly went, and told his brethren of it. 
Verse. 22.  In Cham then behold a true patrerne of all such wild spirits, 
Publishers of other men's wants  as joy in the publishing of other men's wants, whom yet for many graces they ought to reverence, mocking, flyring, and jeering at them, with profane hearts, concepts, and censures, like this Cham. Such hath this world had ever, but in these later days, as though Satan's kingdom were driven to this shift, he stirreth them up in every place most busily, and seeketh their service, They most unwarely not marking whom they serve, and what they do, are contented to be carried, tempted, and drawn to this cursed course most fully.  

Verse. 23  10 But when Sem and japhet heard of it, they took a Garment and put it upon both their shoulders, 
The good spirit of them that cover as they may ●heir brethren's nakedness.  and went backward, and covered the nakedness of their father, with their faces backward, and so they saw not their father's nakedness. As notable a picture on the contrary side, of all such mild, modest, loving, godly, and christian-like spirits, which cover with love their fathers and brethren's imperfections, infirmities, wants and weakness, charitably expounding whatsoever may be so taken, either speaking the best, or not the worst, and wishing in their hearts all men were amended, and no man disgraced if he will be amended. Such spirits are blessed, when the others are cursed, and shall stand as well liked before his face, who shall retribute to the other in due justice, the very blackness of darkness for evermore.  
11 Mark it again in this place diligently, that a good Father hath his children not all good, 
Good men have evil children.  not all alike qualified, not of the same virtuous and honest conditions all, yet this is not the father's fault. It grieveth him full sore, if Cham play so lewd a part, that procureth a curse, and not a blessing. But so God pleaseth to exercise his children sometimes, even with the undutifulness and untowardness of their own flesh, fruit and lead. Abraham had his bad Ishmael, aswell as his good Isaac. Isaac again had his profane Esau, aswell as his godly jacob. jacob had his crosses more than one in his children, if you mark them, Reuben defiled his bed, Simeon and Levi bloody and treacherous, Dina ravished by her gadding abroad, all of them unkind to joseph in such ●ad sort as you know. David had his Absolom, Ammon Adoniah, and many others have thus been crossed, that I name not now. Consider it duly, and grieve not above that which is convenient, if you know the like. Say with an obedient heart: Let the Lord do whatsoever pleaseth him, and let no man censure the parents above their true proof, for children's faults.  

Verse. 24.  Lastly the waking of Noah from his drunkenness, and finding what was done, 
Note.  teacheth us two things. First to do well to every one as we can, knowing that though when we do it, they to whom we do it, know it not, regard it not, esteem it not, nor us for it, as being drunk with anger, malice, youthful temerity, and such like, yet a wakening time may come, when they may do otherwise, see the good and bless us for it, whilst we live, and the very memory of us when we be dead. Secondly as in figure it may tell us, that the godly sin not to death, but though they sleep they awake again, though they slip, yea fall quite down, yet they recover and rise again, even seven times a day. A great comfort when I am down, but no imboldning to fall down.   

Chap. 10.  
THis chapter wholly consisteth in a description of the propagation of mankind, 
Verse. 1.  by the posterity of Noah, 
God's power & man's forgetfulness.  after they were now released from the Flood, wherein all flesh but they, was perished: which great increase in so short a time, noteth unto us the wonderful power of God, and discovereth also what most unkind forgetfulness of the lords goodness to their fathers, but as it were yesterday, was crept so quickly into some of them.  
2 With Sem and japheth is cursed Cham, telling us, 
In the Church good and bad.  that this outward militant church hath her blots and wrinkles in her: not only in respect of the godly, whose regeneration is not finished till they die, but in respect also of the evil that are mixed and mingled with the good, betwixt Sem and japheth, two good men, I'm a caitiff hath a place in the world.  
3 Cham was younger, and so ever is falsehood later than truth, sin later than innocency, and evil later than good, 
Truth elder than falsehood.  Cain was old, but Adam was elder, nay Adam sinning was very soon, but yet Adam not sinning was before, first good seed is sown, and then after tars.  

Oppression how old.  4 Nimrod a tyrant starteth up in this Chapter. When? when he waxed mighty. Ancient therefore is oppression and cruelty, and the abuse of God's blessings: when God hath increased a man in power and wealth, than most is he bound to serve him for it, but quite contrary it is, the mightier the worse, and the richer the crueler to oppress the weak ones. Read the 2. of Chron. 26.16. and Deutro. 6.10. verse.  
5 His tyranny is compared to Hunting, and the tyrant to a hunter. 
Verse. 9  Hunting hath snares, nets, dogs, and diggings of deep ditches, 
Tyranny compared to hunting  spying, and pryings, watchings and wardings, and ever the death of the creature hunted is the game. Tyranny and oppression hath the like, if ye list to compare them, at least in this they join full just, the party hunted must die at last. But such Nimrods', such tyrants, such hunter's God seethe, and such hunt of the poor till they have their blood, God in his justice together with the hunters, will repay.  

Sin groweth by custom  6 In that it is said Nimrod was such an one before the Lord. It noteth the nature of sin and custom, to wit, to gather strength by continuance, and at last not to fear, even the face of God, nor his holy eyes to look upon it. Custom of sinning taketh away the feeling of sin, and therefore if we stay not to do evil before man, at last it will be said of us as of Nimrod▪ that even before God we are become hunters, that is, we are grown to an impudency and boldness of sinning.  

In every town a Nimrod great or little.  7 As Nettles than Roses be of greater increase, and bad weeds multiply apace. so spread this iniquity further than virtue, and filled the world with such fruit daily. To this day they fructify in a full measure, and what town is that almost in the world, that hath not a Nimrod one or two at the least in it. That is, a hard, a cruel, a greedy, and covetous man, that grindeth the faces of his neighbours, till both skin and flesh being of the bare bones, do only remain. I say no more, yet think you more of it that read it.  
8 Though we see here divisions of countries made amongst them, and some dwelling here, some there, as they liked, yet one blood remained amongst them, as a knot ever to join them, what distance of place soever severed them. And is it not so still, though longer time & larger increase have spread it further? Surely it is so, we cannot deny: and therefore this bond of blood, stock, house, lineage, and kindred in root, though I say the degrees be far, should continue regard one of an other, and love more than is. Likewise trading and traphiking, helping and relieving with mutual interchange of commodities one of another, desire of traveling no less one to find out and know an other, what distance of place soever doth separate. For we be all as we see of one blood and parent. And should a man placed in France say adieu for ever, and in all respect of affection, care, and love to his house in England, out of which he descended? Then might he justly be accounted unnatural, currish & unkind, above the course of a good man: surely even so in the other, and thus profit by it: for men are not to be thought of, only according to far or near dwelling, but according to the root from which they descended.  
9 Again when we read this chapter, remember Cham's curse by his father, in the former chapter, 
Earthly glory no true token of God's favour.  and then mark his worldly estate laid down in this, and see how the one may agree with the other. There I say he was cursed, and here he seemeth more blessed than any of them: for his Children are many, the place of his dwelling most fruitful, pleasant and fertile. Now he that hath so great a posterity, as eleven sons, so sweet a portion of the earth as he had, with all the circumstances of these two worldly felicities, how is he cursed? surely even as the wicked usually are cursed, not by denial of outward blessings, but by a taking from them of heavenly favour: wherefore learn by it this secret ever, that in earth they flourish with earthly pleasures many a time, whom GOD hath marked never to love, but to carry his curse for evermore. Fear not therefore though one be made rich, and the glory of his house be increased, 
Psal. 49.  for the favour of God consisteth not in these things, but for all them he may be a Cham, and his father's curse settled upon him, and his seed. Blessed are the people (saith the Psalm) that be in such a case, having relation to outward blessings named before, but then followeth after as a correction of the former: yea rather blessed are they that have the Lord for their God: noting the former to be but blessings in respect, and the later only the true and certain happiness of any flesh. See also how even in those days to judge of the estate of the wicked, and godly, they had need to enter into the Sanctuary of God, for if they went by outward show either of the one or of the other, they should be deceived, as also now.  
10 But why doth Moses mention so carefully and precisely the borders or limits of Chanaan or of the Canaanites? certainly it was by the guiding of God's holy Spirit in respect of the church and children of God, 
The wicked often providers for others that shallbe better than they.  to whom after it should be given, that they might know them the better. Where mark we the depth of God's hidden and secret providence, in such sort as it peereth out and showeth itself unto us. Do we not see how earthly things are given to the wicked, which even then when they enjoy them, by a wise God are appointed in his providence unto others, whom he favoureth more, and for whom he useth but those for a time to provide for them, and to make them readier to their hands? Adore we therefore this secret depth, and say we with the Apostle: O the deepness of the riches, both of the wisdom and knowledge of God, 
Rom. 11.33  how unsearchable are his judgements, and his ways past finding out? who hath known the mind of the Lord, or who hath been his counsellor, etc. Many things more might be noted in this Chapter, if the Genealogies should be stood upon, wherein with praise many have traveled, but I choose rather with him that did so before me, 
Caluin.  to leave that diligence to them that have showed it, and to content myself with these few notes at this time.   

Chap. 11.  
The heads of this Chapter, especial and principal are two. 

The confusion of tongues, from the 1. ver. to the 10.  
The description of S●ms offspring, from the 10. to the end.    
1TOuching the first, it is said, that the earth was all of one language, 
Verse. 1.  and question is made what that was, 
What language was first.  and whether it remained still or no after the confusion, and with whom: for the first, it is answered, that although it be uncertain, yet probably it is conjectured, that it was the Hebrew. For so say the proper names of men and women, which remain as yet and are Hebrew, being imposed then and not altered by Moses the relator into any language else. Of this judgement is Hierom upon the 3. of Sephon, when he calleth the Hebrew tongue the mother of all the rest. Augustine thought otherwise, writing thus: unam sane linguam primitus fuisse didicimus, 
Aug. lib. 9 cap. 12 sup Genesin ad literam.  antequam super bia turris illius post dilwium fabricatae in diversos signorum sonos humanam societatem divideret. Quae autem illa lingua fuerit, quid attinet querere. That there was one tongue in the beginning we learn, before the pride of the Tower built after the Flood, had divided man's society into divers sounds of words: but what tongue that was what need we ask. To the second it is answered, that it did remain, being as is supposed, & enjoyed of us at this day. And to the third, that it was in the house & family of Sem, Arphaxad, 
The Chaldie tongue  Selah & Eber, of whom it had denomination Hebrew. Philo thinketh the first tongue was the Chaldee, contrary to Hierom as was said before, and Hierom to him. But since Arphaxad was a Prince of the Chaldeans, what hindereth that rather the Chaldee and Hebrew should not be all one at first, though in process of time some difference grew?  

Verse. 4.  2 When it is said to reach up to heaven, we may not think they were so mad as to imagine they could so do, 
Hyperbole  but we must know the manner of speech to be a figurative amplification often used of men without fault, and often used in the scripture itself: when David saith of them that sail on the seas, & are occupied in great waters, that they are carried up to the heavens, & down again to the depths: 
Psal. 107.  he doth not mean as he speaketh, that they are carried up to the heavens indeed, but by the same figure he meaneth very high. So is the former and so are many more speeches in the word, which if julian could have seen or other such like profane spirits, yet perceive, their carping impiety had a fall.  
3 Unity of language was a great mercy of God, by that means keeping them by a notable band knit together, 
Unity of language.  whom far distance of place had set a sunder. And if this be a mercy that we speak, as it is a great one: surely far greater it was that they all spoke one speech, for so might they continue not only in a most profitable interchange of any earthly commodities, but even also in a holy communion of all mercies whatsoever, one understanding from an other, and of another, what wonderful good soever the Lord should show. Now as a punishment of pride the case is altered, and we neither in the one nor other can do as than they might But as a wonder it is at this day, that speech being as it were the image of the mind, where minds agree, & thoughts do join, speech should differ as now it doth.  

When the tower was built.  4 The time of this tower built, and speech confounded, may be asked, to which, answer is uncertain. There is a fragment under the name of Berosus (if it should not wrong him to say such trifles be his) and there it is said, that an hundred and thirty years after the Flood it was. Others better like to say, it was three hundred and 40 years after: so as I said, certainty there is none. I stand not upon conjectures to s●an it out. Agreed it is that old father No●h was yet alive, to whom no question but it was a great grief when he heard of it. But so pleased it God even in his old age, to exercise his servant, that no continual succession of woes should make us faint, if God so please to have them.  
5 It must needs be, that one man gave this counsel first, 
Bad counsel soon taken.  saying to the rest, Come, let us build, etc. But when once it was broached not one man allowed it, but even all full quickly yielded to it. Whereby we see first the vileness of man, not only to devise that which is nought, but to set it full greedily abroach when it is devised, and to labour to persuade others to embrace and follow the same. Again to consent to that which is wickedly devised of others and to make a particular concept a general judgement, action and work at last. Great cause therefore that men's lewd devices should be restrained from being published, since both the devisers wish, and man's great corruption, is so prone to yield a wicked consent, and following of the same. 
john. 11.  Caiphas counsel when it once sounded of Christ's death, was quickly hearkened unto, and from that day forward consultation had together, how they might accomplish the same. Whosoever broached it first, 
Mark. 15.  that the people should ask Barrabas and refuse jesus, it was soon received, liked, & followed of such ignorant spirits, and giddy heads. 
Acts. 23.12  That a sort should combine together and kill the Apostle, had a beginner, and how quickly pleased the plot, such other bloody minds and spiteful hearts. How soon embraced Lots younger daughter, 
Gen. 19 ●1  the counsel of the elder to do so vile a thing. That unbrotherly conspiracy against joseph was soon yielded unto, when once it was uttered. 
Gen. 37. 2●  Lie upon thy bed (said jonadab) and feign thyself sick, when thy father cometh to see thee, pray him that thy sister Thamar may come make thee some meat etc. 
2 Sam. 13. ●  You know the counsel, you know the consent to the same also, how ready it was, & how well liked ahitophel's devise, 
1. Sa. 16.21  that Absalon should enter into his father's concubines left to keep the house▪ though it were horrible▪ yet how it pleased & was embraced, cannot be forgotten. A sort of green heads, Oratores novi▪ stulti adolesc●tuli, new orators, fools young counsellors laid a plot for Rehoboam, salomon's son to follow, he liked it, he followed it, and cast away the counsel of the aged, experienced, learned and faithful counsellors to his father: but it cost him the setting on, he bought it dear, and had I witted came as ever it doth, when it was too late. Thus might we run on a large and long course if I would. But it shall not need one example more shall suffice, and then an end of this note. Do you remember the murmuring against Moses and Aaron in the book of Numbers? 
Chap. 16.  how began it? had it not a Captain▪ then a second, than a third, than a number? once broached, that Moses and Aron took too much upon them, that others were equal with them, and therefore should be in like authority, that the people wronged, and so forth, soon was it liked, soon was it catched, soon was it prosecuted of proud minds, that would be aloft, and knew not to obey. But what was Moses & Aron that they should be thus used of their brethren? Surely the Lords faithful ministers, his chosen seravants they were, whose cause (when he had thus exercised them with a trial) he took into his own hands, his jealousy on their behalf began to burn, and till he had showed a judgement that should make all ears to tingle that hear of it, & all hearts, not forsaken of God, to fear how they do the like, he never left them Conclude we then upon all those that sin, some be wicked, to broach a wickedness, and thousands weak to follow the same when once they hear it, yea though it be to build a Tower against God, it never was, nor ever shall be, either godly policy, or christian duty, to suffer men's brains to broche what they list, and others to follow unquiet devices, hateful to God and hurtful to his Church in a high degree.  
6 It followeth in the text, That we may get a name, see the madness of the world ever to neglect heaven, 
Verse. 4.  and seek a name in earth where nothing is firm, 
Vain glory how it pricketh to do evil.  nothing continueth, but fadeth away and perisheth as a thought. This madness the Prophet David mentioneth in his 49. Psalm, and laugheth at it, saying, They think their house, 
Psal. 49.11.  and their habitations shall continue for e●e●, even from generation to generation, and call the lands by their own names. This their way uttereth their foolishness, yet their posterity delight in their talk, etc. That saying of Juvenal is known, Mors sola fatetur quantula sunt ●ominum corpuscula: only death acknowledgeth, of what power men's bodies be, such are our minds, so greedy of a name, and so blind in the true course to attain the same, whereof we had speech before. This sin of ambition and vain glory pricked the hearts of our first parents, to the very death. It is not rooted out of their posterity nor ever will. But yet less and more it pricketh, although all be not evil in this respect alike. Would God this ungodly and untowardly regarding and desiring of a name, had not been before, and were to this day a cause to make many reject the truth of God, which they should embrace. For times past, what said our Saviour in the 5 of john: How can you believe which receive glory one of an other, and do not seek that glory that is only of God. 
Verse. 44.  For times present I content myself with that confession openly at Paul's cross, that amongst some other causes, 
W. Tedder seminaries priest. 1. December 1588. pag. 9  which kept one in such disobedience to God and her Majesty, this was one chief one, the tickling of vain glory. Which cause said he, I am sure doth detain most of the contrary side (meaning Papists) in their perverse obstinacy, howsoever they brag, that they seek nothing by their dealings but the glory of God, etc., What I could say, I do not▪ let them that take bad courses, examine their own hearts, why they do it, and remember, how deep he that made the heart seethe into it. Yea let others also look that be no Papists, if this hidden conceit to get a name, do not make them tread awry: and if secret thoughts give secret sentence on my side against themselves (because conscience will speak true, though not ever aloud that others may hear) remember his saying, that said it well: Melius est de media via recurrere quam semper currere male. 
Ruff. li. 1.6.  Better it is to return back, when we have gone half way, than still to go on, and that ill.  
7 They will build they say to save them, that they be not dispersed: But behold the issue, 
Verse. 4.  this very thing is the cause of their dispersion both far and wide a sunder. 
What the wicked fear cometh upon them.  So cross shall God turn the counsels of flesh against his glory, liking, and will. For even that which the wicked feareth shall come upon him, saith the spirit of God. As in example one, for many beside this place, Christ may not be suffered to live and go on, lest the Romans came upon them, 
joh. 11.48.  and took away both their place and the nation. But even this conspiracy put in practice, brought that which they feared upon them most truly, justly, and heavily to th●ir utter overthrow and subversion, by Titus and Vespasian. There is no strength▪ there is no counsel▪ wisdom or policy against the Lord. If fle●h devise ways to establish itself without his fear the folly of flesh shall soon appear, 
〈◊〉. 21.30.  that very thing by that means being speedily procured, which was intended by the same to be divected and turned away. O how could I run this note to the admonition of them, that seek by such towers as this, not only to get a name, but to keep their posterity from dispersion, that is, to continue them in that country, in that town, in that house, etc. never seeking the Lords favour & mercy, to direct and make strong their desires, neither ever seeking to plant his fear in them that must enjoy those things. But their issue is according: the Lord turneth all cross in his judgement, and for that very thing they are dispersed and driven often, to forsake not only the place, but the very land. I say no more, think what you know.  
8 If they thought by this Tower to prevent drowning when the like Flood came again, 
Wicked men never see the true cause of God's judgements.  as some think they did, though it be not probable (the reason being expressed before by themselves, to be for to get a name, etc.) then may it admonish us how bad men never look at the true causes of God's judgements and plagues, but frame unto themselves some other concepts, and run their course according to the same. The true cause of the Flood was sin, 
Note.  and therefore they should have said: Let us sin no more, lest a worse thing happen unto us, and not let us build a tower. For the cause bring not taken away, for which God smiteth, no towers nor steeples, no tops nor top gallants, though they could reach as high as was said, can ever deliver from his blows. Let their folly be our instruction, and whilst we live, pray that we may, and endeavour when we have prayed, to see the true cause of God's visitation any way, upon us or ours, that that being known, we may take a true course to turn his wrath away from us. 
Verse. 5.   

Magistrates must look for cause just before they smite.  9 The Lord descendeth to see, if their folly was so great. It is a figure, meaning the Lord punished not before there was true and due cause. And a good lesson it giveth to all in authority that they will look before they judge, see, and be sure of the desert▪ before they lay on the censure. So did not Putiphar, and it was his blame. joseph is adjudged, and there is no cause. 
john. 7.  So did not the Pharisees when they sent to apprehend Christ, without any matter of truth against him. So did not David, 
2. Sam. ●6.  when upon flattering Ziba his report, he condemned his faithful servant Mephibosheth, and gave away his living, being afterwards feign to reverse his sentence with shame, when he knew the truth. So do many at these days to th●ir great discredit. First judge and then know, but follow we a better pattern in this place.  
10 The people is one saith the Lord, and behold we by it, 
Verse. 6.  a bad unity, to the end a glorious name may not dazzle our eyes, 
There is a bad 〈◊〉 to be avoided.  when the thing in nature answereth not the same. You read of an unity in the second Psalm: But it was against the Lord and his anointed. A like unity again in joseph's brethren to deal unjustly and unkindlye with their brother. There was an unity in Sodom against Lot and his persuasion. And the whole world was one against Noah and his preaching. So is it here and so is it often, the people are one, but not in truth, not in right, not in GOD, and what unity is that. Be we not then as I said, amazed at a name, we know who cry, unity, unity, but we see no proof nor ever shall, of verity. And we know the Father's speech, who spoke it truly, unitas sine veritate proditio est, Unity without verity is but a conspiracy.  
11 They have begun saith God, and they will not give over. Mark how steadfast flesh is in a wicked course. 
〈…〉  In a good thing I warrant you no such thing, but just contrary: In the end we will soon begin, or hardly or not at all give over. In the other either not begin, or most easily give over. Alas our corruption and our weakness, waywardness also if ye will, shall we thus see our nature described, and not consider it, and not amend it as God enableth. I hope we will.  

Fear not ●he heat of the wicked  12 Yet overthrown are they for all their ill will, to desist and give over. Fear not then with what might and main soever the wicked go about their wicked purposes, and that they will so hardly be persuaded to give over: for the Lord is stronger than they, and will make them maugre their hearts to give over at his pleasure: a great comfort to all that are oppressed and pursued. Their tongues are changed, and it hindereth this earthly building, and can it further the spiritual to be ignorant what is said? 
An unknown ●ongue.  Such a place is Babel saith the Lord himself, that is confusion, and shall we say it is profitable? God forbidden. And thus much of this Chapter, not standing now upon Sem his Genealogy.   

Chap. 12.  
The general heads of this Chapter are chiefly three. 

The calling of Abraham, from the 1. ver. to the 4.  
His obedience to that calling, from the 4, to the 8.  
The crosses accompanying and following the same, from the 8. to the end    
1IN the calling of Abraham, consider first who called, 
God his work to call.  God: and thereby learn we, that it is the lords work, only to gather hi● a church, to appoint before all times, whom he will call in time, and make a member of the same. What man doth in the gathering of the same, he doth but as a minister and servant under him, so far prevailing as he will bless, and no further. The foundation of GOD standeth sure and hath this seal, 
2. Tim. 2. 1●  the Lord knoweth who are his, etc. And whom He predestinated, them He called, He I say He, f●r it is his work  
2 Consider whom he calls, Abraham the younger brother, 
God looketh not at merit in his calling  and peradventure an idolater, more like so then otherwise, though uncertain. And see we by it that God's choice is free, not tied to circumstances of age, of birth, of degree, or any quality in man whatsoever: but on whom he will have mercy, 
Rom. 9  on them he will have mercy. He looketh not as man looketh, for man many times regardeth the elder brother before the younger, and the outward gift of nature before inward graces of the spirit, as Ishai offered his eldest to Samuel to be anointed King, and all the rest before he offered David, thinking least of him whom yet God appointed. And joseph would have had his father laid his right hand upon his eldest son Manasses. But God doth not so, finding nothing in the best to deserve a calling, and therefore using his liberty without all respect of circumstances as I said before.  
3 Whence was he called? even out of his own country, 
All must be forsaken to follow God.  and from his father's house. Teaching us first thereby, that neither Father, Mother, country, nor any thing, may be sticked unto above God's commandment, for he that loveth any of these things more than me, saith the Lord, is unworthy of me. In the Psalm it is said to the Church & to every member of it, 
45.11.  hearken O daughter and consider, incline thine ear, forget also thine own people, and thy father's house: secondly admonishing us what a perilous thing country impiety is, 
Country impiety perilous.  able to infect any man if he tarry in it. And therefore God draweth Abraham away from them, because with them he should hardly ever have been good.  
4 Whether did God call him, surely to no certain place, but from his own, to some strange place, 
Be not curious when God doth call.  which he would appoint unto him, thereby making trial of his love so much the more, by how much he knew no certain place whereunto to go. It teacheth us above hope, under hope, to cleave unto God, and i● once we have a general commandment, to leave particularities not yet so manifest to his holy providence, and the further manifestation of the same in his good tyme.  
5 To what end doth he call him? surely that he might make of him a mighty Nation, 
G●d ever calls us to our go●d, if we follow him.  that he might bless him, make his name great, and bring to pass that in his seed, that is in Christ, who should descend of him, that blessing might be recovered which was lost in Adam, and so all the Nations of the world be blessed. So see we plain how God's dealings shoot ever at the good, and to the good of them whom he loveth, and who obey him & are ruled by him. Many a man hath he drawn from home and out of his own country, but to his great good both in body and mind. In body, by honours, preferments and earthly blessings many, wherewith he hath enriched him in a strange place. In mind, by a true knowledge of his holy truth there attained unto and got, which otherwise in likelihood had never been. How preferred he joseph in a strange land, with many more, etc. But mark how the Lord expresseth his favour further, when he saith, I will also bless them that bless thee, and I will curse them that curse thee, 
Verse. 3.  etc. thereby showing us what it is to have him our God, surely to have a friend of him to ourselves, and to all that are friends unto us, and a foe to all false hearts, harbouring and hatching mischief against us. And what can we wish more?  
6 How did God call him? by his word: and by this word at this day he calleth us, 
God calleth by his word.  sending us his messengers early and late to speak unto us, and to entreat us as the Apostle speaketh in his name, that we would be reconciled to him, not die but live, and enjoy a place of eternal comfort for evermore, with his own self, his son, his holy spirit, one God of majesty, glory and power, with angels, archangels, Saints and Martyrs, the spirits of just and perfect men. To day then, or any day when we hear his voice, harden we not our hearts, neither despise him that speaketh Christ jesus. 
Heb. 12.25.  For if they escaped not that refused him that spoke on earth (to wit Moses) how much more shall we not escape, if we turn away from him that speaketh from heaven, whose voice then shook the earth, and now hath declared saying, yet once more will I shake not the earth only, but also the heaven, etc.  

Abraham's obedience  7 Having considered the Lords calling, in the next place we must consider Abraham's obedience, which not only appeareth 〈◊〉 this ●e●t, but is honoured with a most notable remembrance also ●y the Apostle in his Epistle to the Hebrues: for by ●aith saith he, Abraham when he was called, obeyed God, to go out into a place which he should afterwards receive for an inheritance, 
Cap. 11.8.  and he went out, not knowing whether he went, etc. A great obedience to leave house & home, country & friends, where he was ●ought vy, & such an obedience, as thousands of us cannot brook ●n these days, though it were to glorify God, or serve our Prince and country in great measure, but a far greater, to go he knew not whether. For what a do would some of us have made at such a motion, what folly, what madness would we have accounted it, to leave a place we knew and ever had lived in, to go we could not tell whether. But so did not Abraham, he obeyed to go, and to leave all, yea he obeyed to leave all, and go he knew not whether. Mark therefore I pray you the nature of true faith, and the measure of it in Abraham, it wrestleth, it striveth, it over cometh at last all objections of flesh and blood, and yieldeth a holy and sweet obedience to the commandment will and pleasure of almighty God: such faith shall honour us, as it honoured Abraham, if being in us for our measure, there shall flow from it such dutiful obedience to our God, as occasion shall be offered, and we called to now, wherefore ever let us think of it.  
8 But when we speak of this obedience of Abraham in departing, 
Monkish practice nothing helped by Abraham's leaving all. etc.  I pray you let us remember ever that it was upon a word, commanding him and calling him as hath been said, and not upon his own head. The fourth verse saith he departed, but how? as the Lord spoke unto him, saith the text, etc. Cutting thereby and therein the combs of all momish Monks that apply his example to their bad doings, and their leaving of friends, as they say, and Father's house, to his example. For Abraham was commanded, they not. Abraham had cause, lest he should be seduced by his idolatrous kindred and country, they not. Abraham knew not whether he went, they full well. Abraham carried his wife with him, and left her not, they not so in any case. Therefore you see how well this example fitteth them, and how justly they resemble it.  

Verse. 4.  9 If we note Abraham's age when he thus obeyed, he was as is thought 75. years. 
Abraham patiently tarrieth God his leisure.  He lived 175. in all. And so it appeareth that a whole hundred years he was a traveler, and possessed not the breadth of a foot as Steven saith of all that was promised to him, and yet his faith failed not, but by the same he abode saith the Apostle in the land of promise as in a strange country, etc. when we far unlike him faint, and are grieved with every little delay in the Lords doings.  
10 That Sara went with him, we may see the obedience of a faithful wife. 
Verse 5.  Not one grudging of her is mentioned, not one objection carnal and worldly either to excuse herself, 
The obedience of a faithful wife.  or to hinder him from that whereunto the Lord had called him. But she trusseth up and away with him whither God should appoint, knowing his lot to be her lot in well or woe: taking herself called when her husband is called, as if she had by name been expressed, because God is no seperater of man and wife, whom himself hath joined till death departed. O honourable Sara for this obedience, without crossing, gain saying, contrarying, repining and murmuring: being a comfort and encouragement to her husband to obey his calling, and no dasher, no cooler, no pulback, no hindrance, no carnal persuader to the contrary, nor yet any piddling Lots wife, either all day ere she can set out, or yet looking back when she is in her journey. What a praise is this for all faithful wives to aim at whilst they live.  

8.10.11. etc. The crosses of this good couple.  11 Thus having considered both God's calling, and Abraham's obedience, think we in the third place of the crosses that accompanied this faithful couple, Abraham and Sara in their journey. Their removes are divers, which carry ever some griefs. There ariseth a famine, a double trial in a strange place from that it is at home, where a man being known and friended, hath many helps. Then smiteth a fear the heart of Abraham that for his wife he should be killed amongst ungodly men that feared not God, a great cross. This fear drove him to a shift that was a greater cross to endanger his wife and her virtue for the safety of him, which even that way also could be but uncertain. The concept was accomplished, and his wife was taken from him to be pharoh's wife, a hellish wound to the hearts of both Abraham and Sarah. And what shall we note in all this, 
The lot of the godly.  but first the lot of the godly through many fears, many troubles, many trials, many gripes and griefs to pass along this life toward the kingdom of rest and joy, with him whose servants we are to abide whatsoever it shall please him to exercise us withal: true obedience to almighty God in any thing, wanting no crosses more or less in this world ever to wait upon it. Secondly we may note again the weakness of Gods chosen many times, not of the smallest faith and place in God's Church, but even of the greatest account and service. For in our great Father Abraham, 
The weakness of chief pillars in God's Church.  what a blot was this to cause his wife to make a lie, to deny her marriage, and to cast herself into such danger, and himself into such grief, as that course did? but this is our mould & metal, and these are the wants of great ones often times. Glory we not therefore of flesh ever, for it is too full of imperfection, neither commit we the like folly ever for any fear.  
12 But was Sarah wronged by this wicked King? no, but when man's strength failed, 
17  
God steppeth in to save Sarah  and both Abraham and Sarah were even at the pits brink of great shame and violence, God steppeth in, & taketh the defence of those poor strangers upon him against a mighty King, and saveth Sarah from all hurt. He plagued Pharaoh and his house with great plagues till she was restored to her husband again. Showing thereby that he never faileth to consider the crosses, griefs, wrongs and injuries of his children, but ever watcheth over them, and for them, ever provideth and eateth to deliver them so far foorth as shall be good for them, to the great encouragement of all us that see it and mark it, to trust in him, and ever to serve him.  
13 Pass we not over the judgement of this heathen King concerning adultery when he knew the truth. 
18  
How odious adultery to an heathen.  Why didst thou not tell me saith he that show is thy wife, why saidst thou she is my sister, that I thereby might have been deceived and done thee wrong, taking her to be my wife. Insinuating by these words how he abhorred to think of taking an other man's wife, and committing iniquity with her. And when was this? before the law, when the light of nature only reigned and taught them. Who was it that made this conscience? surely Pharaoh, and Pharaoh of Egypt, a heathen King, a profane King, an ungodly King otherwise, without knowledge, without care or love of the truth. 
N●te.  Shall it not shriek shrill in the lords ●ares, and give a mighty witness against brighter days, against other times, when knowing, professing, and holding the truth, called, esteemed, and taken ●or Christians both of ourselves and others, yet wilfully, wittingly, carelessly and presumptuously we do the contrary, abhorring as much any scruple one way, as he made conscience an other way. No doubt, no doubt, but this very Pharaoh of Egypt will rise in judgement, and condemn many.  
14 Conclude we then quickly, and mark the end. When he knew the truth that she was his wife, 
Verse 19  behold thy wife saith he, take her, 
The griefs of the godly have a good end.  and go thy way. And he gave commandment in his Court concerning them, so that they were conveyed forth both Abraham, his wife, and all that they had in peace. So shall the man be blessed that feareth the Lord, that obeyeth his word, and followeth his commandment, calling him whether it pleaseth him. All his troubles should by God's providence be ended and turned to his good. God shall be for him in the midst of his enemies as a sure refuge. And what should we say, or what can we say more truly and fitly in this place, then as the Prophet David said, Many are the troubles of the righteous, but the Lord delivereth them out of them all. 
Psalm. 34.  Blessed be that Lord for ever and ever.  
15 Hear might we end, if I thought it not good to tell you how some have made this story of Abraham and Sarah a figure of that which befell their seed after them. 
A figure in Abraham and Sarah.  Abraham and Sarah go into Egypt, so did their seed in the time appointed. Sarah is taken to be wronged and injuried, so was their seed most cruelly oppressed in their time. Abraham is favoured for Sarahs' sake, so were jaakob and his family for joseph's sake. Pharaoh is plagued till he delivered Sarah, so was both king and country afterward till the Israelites were let go. Abraham and Sarah are delivered and sent away, so was their s●ede out of Egypt in their times. They had gifts given which they took away, so had their seed when they departed, jewels of gold, and jewels of silver, and many things. Very fitly thus do they resemble this to that, and we may observe it. Still I must say or might say, in every Chapter I leave out more than I note, and I follow no further than thus that which I note, because my purpose was but to try by a little taste, if th●●●●urse might profit, and if it might, then further hereafter to enlarge the same, and in such sort, as then should be judged better when my drift was seen.   

Chap. 13.  
The especial heads of this Chapter are these. 

The wealth of these 2 men Abr. & Lot, from the 1. v. to the 7.  
The dissension betwixt them from the 7. to the 14.  
The iteration of God's promise from the 14. to the end.    
THe wealth of them showeth that riches also sometimes are bestowed upon the godly, 
Verse 2.  such as shall be heirs and inheritors of the peerless joys of everlasting life. 
Riches given to the godly.  And therefore though it be hard for a rich man to enter into the kingdom of God, and even easier for a camel to go through the eye of a needle, yet it is not impossible, but God with whom all things are possible, can bring it to pass.  
2 It teacheth us that even with wealth a man may be godly, and follow his vocation, to the good liking of almighty God, and the discharge of himself, in such measure as human frailty permitteth, for neither Abraham nor Lot are hindered hereby from pleasing God. Needless therefore it was, and but a Philosophical folly or pang, that Crates cast his money into the Sea, and said, Ego te mergam, ne mergar a te. I will drown thee, lest I be drowned of thee: for with money and many worldly blessings more a man may serve God, as here Abraham and Lot did. Or that our holy Monks thought (at least made the common people think) that the touching of money would defile them, and the not touching or dealing with it was great purity and holiness. There is no such matter we see by these two great servants of God. But there is a rule which we may far better follow, and in deed ought to follow, laid down by the spirit of God in the Prophet David, to wit, If riches increase, set not thy heart upon them, etc. Use them we may, but love them we cannot without a fault. That which is said in the Gospel, Sell all, and give to the poor, is understood of a heart willing if need be, not of a deed when cause concurreth not. Liber si sis ab avaritia, omnia vendis licet nihil vendas, sin minus nihil vendis, licet omnia vendas. If thou be free from covetousness, thou sellest all things though thou shouldest sell nothing, otherwise thou sellest nothing, though thou shouldest sell all things.  

Verse 7.  3 The contention betwixt them showeth an accident of wealth through our corruption, 
Wealth cause of contention sometime.  now and then to make strife and disagreement, even where a bond of nature is to the contrary: so it did here, they were both so wealthy, that the land could not bear them, that they might dwell together.  
4 But where began the contention? amongst their servants, their herdmen could not agree together: 
Servants set masters at variance.  and brawls amongst servants at last reach to their masters, they many times hearkening to the same more partially than they should: too true this is by daily experience found in every coast and country, would God either this example, or thousands of evils that grow thereby, might make them amend that yield too much to this mischief. It is neither pity nor charity to believe all reports, much less the reports of a man grieved against the party, who hath grieved him, lest of all against him, who having nothing at all offended, the master I mean, is only abused because his servant hath done what his master neither wished nor liked. Let not Lot and Abraham so cruelly jar and stomach one an other, because their servants cannot agree together: and what servants? their herdmen, their dogkeepers, or horse-keepers, or the basest they have. Where should wisdom appear if not in this, to discern persons, causes, times, and occasions, and never for a base to lose a better, for a stranger, a neighbour, for a servant, and cause of no account, a gentleman and love of most great account.  
5 I but what shall a man do? his servant is abused, other men's servants seek to crow over them, 
masters excuses to deal in their servants quarrels.  & to rule the roast as they list. This is an injury to the master, and a shame to suffer it. So a man may be made a fool, and counted a wretch and a dastard of no reputation, and never a man care to serve him that will no better stick to his men, than so. Well said flesh and blood, and old Adam's corruption, I know this is the song thereof, and much more than this to this end. But either we be Christians or none. If we be Christians, and care for his word, we have here a direction what to do, surely even as godly Abraham did at this time. He considered all circumstances, loved concord, regarded peace, sought it, and insewed after it. Thought it would be far more credit for him to have unity and good love, than the bitter effects of the contrary. Therefore he hartneth not his servants and setteth them on, he taketh not their tales into his bosom, to work dislike of Lot his cozen, he looketh not big upon Lot, biddeth him not away from him, etc. But he talketh with him of the matter, and that not hotly, but kindly and friendly, with great meekness and love, knowing in wisdom that speech somewhat, but kind and soft speech much more cooleth a heat that beginneth to rise, 
Speech endeth anger, and silence nourisheth & increaseth it.  and doth out a fire that began to flame. He is Lots elder and Uncle, his better in that respect and all other, yet he standeth not upon that, looking when Lot should come unto him, and stoop to him, but as in years and every way he did excel him, so in wisdom and mildness, in humility and temperance of affections he far passeth him. Overruling himself by that virtue thus far, that he goeth to him, and urging him with that which Let not so well considered, to wit, that they were brethren, neighbours, friends, kinsfolks, etc. moveth him thereby as by so many strong reasons, and mighty hands, that love and peace might remain betwixt them, and contention and brawls be far away both from them, themselves, and from their people: I pray thee saith he, I pray thee, let it not be thus, but so, and so forth. He gave him his choice to go which way he would, and would accept what he refused. O pattern of wisdom and all virtues for all Noblemen, Gentlemen, and whosoever may say they be brethren either in nature, or in Ch●ist and Religion. Shall we not observe it and follow it? Are we ● shamed to be abraham's? so wise, so meek, such lovers of concord and unity? Take heed that the God of Abraham be not then ashamed of us, both ●eere and in his kingdom for ever. Yet was Abraham a man, I warrant you, and had a sort of tall fellows that would strike, if he bad. As you see when he went to rescue Lot from the furies of them that had taken him prisoner. 
When ma●hood ●s to be ●hewed.  But Abraham will never show his manhood and might against his brother, his neighbour, his kinsman. He defieth that manhood and stomach, he think●th nothing can be more reproachful to him, then to break such bands of love, and to jar with such a person as is so near unto him. Would God we would mark it, and remember ever that the bond of one God, one faith, one baptism, and so forth, is as far above the bond of one father, one mother, and such like, as God is above man, spiritual things above carnal, and the spirit above the flesh. Amplify it further yourself in your meditation. I may not be long.  
6 Mark the estate of these two men now. Remember the famine mentioned in the Chapter before, 
Verse 10.  a cause why these men removed hither. 
Piety never bringeth loss in the end.  Have they now any want? Do you see any misery upon them? Nay do they not abound with all store, comfort, and plenty? Never then can that man or woman perish for want, that want not an heart to serve and trust in the Lord. The Lions do lack and suffer hunger, but a man or a woman that feareth God, 
Psal. 34.  shall want nothing that is good. gain is not godliness, but godliness is great gain, if we be content with that which we have, 
2. Tim. 6. 1. Tim. 4.  and it hath the promise both of this life, and that to come.  
7 Let us mark also Lots yielding to reason, when it is laid before him, 
Verse. 10.  and acceptance of kindness when it is offered him, without any wayward wilfulness in his own conceits and dealings. 
Good men yield to reason.  So should all good men do, hating to be of the number of them, whom nothing can please, who have made Will their God, and wilful waywardness their plot for ever: yielding to nothing, accepting of nothing, caring for nothing, but what their own wits devise, & their own tongues motion, yea many times going even from that also, if it be consented unto.  
8 Lot chose the plain of Iorden for his place, because it was most pleasant both for water and all commodities, 
Verse 11.  
Men gaping for pleasure, get pain.  even as the Garden of Eden. But see and mark, when he thought he had got Paradise, he got Hell. Sodom and Gomorrha proved filthy places, and all his pleasures were soused with sour fruits of cursed inhabitants. Sped never man thus but Lot? gaping for pleasure, hath none gotten pain? parting from Abraham a faithful friend, because they were wanton and over wealthy. Have none light of Sodomites and filthy Gomorrheans, God being just, and so quitting their folly? Go we not always then by show and pleasures, when we chose a place to abide in. 
Good neighbours.  But look we rather at virtue and honesty of our neighbours that shall be, for fear of a grief as great as Lot had by these filthy followers of all vice and wickedness. Better is a place with fewer pleasures amongst good livers, than many more delights, with an ungodly neighbourhood. It is a great grief that is a daily grief, yea an hourly grief, and that at home too, where a man would fain find comfort, to oppose to foreign woes and troubles.  
9 In the repetition of his promise, 
Verse 14.  which it pleased God to make, 
The continual weakness of man, needeth continua●● comforts from God.  Verse 14. we may first observe the weakness of all men's faith, and what need there is that with o●ten helps it should be propped and strengthened. The Lord useth no means without a cause, and therefore using here the means to comfort Abraham, his wisdom saw what was needful, we are assured. If Abraham needed, how much more other men, so far inferior in strength of faith to Abraham.  
10 Again, we may see the sweet goodness of God watching, watching opportunities, & even then ●ō●●●ting Abraham, 
God's comforts 〈◊〉 in fit times  by repe●●●●ō of his promise, when Lot was gone from him, & he by reason thereof might have been sad and dismayed. So is the eye of our gracious God ever upon us, to spy our distresses, and to help us, when we have most need.  

Obedience  11 Abraham's obedience, an argument of his faith. You also see here removing when God commanded, without ever any grudging or carnal gaynesaying, as before hath been noted.  

Thankfulness.  Lastly, let his building of the altar show us his thankfulness for God's mercies to quicken our dullness, and teach us his open professing of the Religion he truly embraced, against all close dissemblers of their consciences, 
Open profession of religion.  yea let it make us remember always, that it sufficeth not any man to believe with the heart unto righteousness, 
Rom. 9.10.  unless also as occasion shall serve he confess with the mouth unto salvation.   

Chap. 14.  
The heads of this Chapter are chiefly these two. 

The war betwixt the Kings from the 1. verse to the 13.  
The victory of Abraham from the 13. to the end.    

Verse 4.  1THE cause of this war you see in the text, that by this means they might shake off the yoke that they endured twelve years, 
Rebellion.  I mean the one part, for twelve years faith the text, were they subject to Cnedor Laomer, but in the thirteenth they rebelled, a bad course to get liberty, where subjection is due. For Rebellion God never loved, never prospered, but ever plagued. The issue in this place saith as much. The fearful destruction of Corah and his company, Absalon and his company, and in our own stories of many an one saith as much. Papists charge us that we are no good friends to Princes and Rulers, and it is no news to hear it of them. Elias had such measure measured unto him by the wicked King, when he was called a troubler of Israel. Micheas the true Prophet, jeremy and Amos as true as he, 
1. King. 22. jere. 38.4. Amos 7.10  all of them faithful to Princes ever, were so accused, and with venomous words if you read the places, but all most falsely and injuriously. We say, the doctrine of Rome is no friend to Princes, and judge you how truly. Sanders monarchy freeing subjects from their oaths to their natural Princes. The Bull of Pius the fift. The answers of them that were examined, whether if the Pope invaded, they would take the Prince's part or his. The Oration that Cardinal Poole made to the Emperor. The many many most fearful, most wicked, most unnatural and damnable conspiracies entered into by them, their rebellions, let them be your lights to lead you to a true verdict and sentence. They that rebelled in King Henry the eight his days, 
Papists Rebels.  in King Edward his sons days, in her majesties most happy days that we have now long enjoyed in the mercy great of our most gracious God, and long long that we may yet enjoy, beseech his goodness: were they Papists or Protestants, men favouring the Gospel, or addicted to, and drowned in the dregs of Popery and superstition? They that repent that they were so busy in Queen mary's days, in cutting off the boughs, and still let the stock remain, which above all rather should have been he wed down, meaning her sacred Majesty, what were they? men holding out the light of God's holy Gospel, or fight for his triple Crown of Rome, that shall never be able to save their souls, from due desert of such disloyal thought and most undutiful speech. Show the Princes the Gospel hath deposed? Show the Princes that Popery hath not wronged? It is our doctrine that we firmly hold, and that they fully defy. That he that taketh the sword, shall perish with the sword: that is, 
Math. 26.  he that taketh it without the bonds of a calling warranting him as all Rebels ever do. 
Rom. 13.  That he which resisteth superior powers▪ resisteth the ordinance of God, and to his own damnation, that we ought to obey and be subject not for fear, but for conscience sake, that the weapons of subjects be but prayers and tears, 
Ambrose.  and so forth. See then whether Popery or Gods holy Gospel which we hold, stand better with the safety of Prince's, and the flourishing estate of Kingdoms.  
2 To the man of Sodom this was further the revenging hand of God for their sins. 
Sin punished.  Long did he spare, but at last they had this touch by the sword of these Kings against them, and when that would not serve, a final destruction from heaven by fire and brimstone. Jude applieth it thus, that if God spared not them, certainly he will not spare us, and let us think of it.  
3 Lot is taken prisoner by this occasion, and carried away, such good is gotten by dwelling among the wicked, 
Verse 12.  even to partake in those plagues that the Lord justly scourgeth their sins withal. 
The evil of dwelling with the wicked. Read 1. Reg. 22. verse. 32. how near jehosaphat was to a shrewd turn, for companying with Ahab.  Therefore little joy we for any commodities in such causes of greater woe when once it cometh, than all our profits can countervail. Avoid them as we can, and avoid with them the wrath of God that ever followeth them. But ever remember what our calling permitteth, and let us not under show of this godly care, prove peevish Anabaptists, without consciences.  
4 In the 13. verse it is said, that one escaped to tell Abraham, where see the providence of God for his ever. No sooner is Lot in danger, but one is prepared to procure him rescue. So shall it ever be with God's faithful servants we may be assured, 
Verse 13.  one or other shall escape by this careful goodness of God, that shall work their help so far as God will have for his glory and their good. 
The Lords care for his.  For he is not Lot's God alone, neither any partial regarder of any, with neglect of others that trust in his mercy.  
5 When by this messenger Abraham heard it, straight he addressed himself to secure him. 
Verse 14.  Where note the nature of one truly godly. You saw the jar betwixt Abraham and Lot before, and how they parted by that means one from the other. 
In d●stresse of friend, forget all former faults and help.  Many a crooked nature would have thought of this now, and have let Lot taste of that which his departure in some sort had procured. But doth Abraham so? No, but in his friend's distress all former faults are forgotten, and willing offer of him and his into danger, with all speed made to relieve and release him from his oppression and danger. This is love that God loveth, and this is love that well beseemeth all friends that would be accounted truly true friends.  
6 abraham's thus dealing with God's allowance, showeth the lawfulness of war upon just occasion, 
War lawful.  against foolish Anabaptists that think the contrary.  
7 The division of his company, and the taking of the benefit of the night, 
Verse. 15.  teacheth us the use of godly policies as need shall require, 
Policy in war.  and that also true confidence in God taketh not away, but carefully useth outward means. For not to do it is not faith, but presumption, not trust in God, but a bold tempting of his Majesty. Our Saviour Christ himself fled, 
Math. 2.  and in the night also, who yet could have been safe from all tyrants if he would, without such means. josua came upon them unwares, 
Josh. 10. Act. 9  and Paul was let down in a basket by the window.  
8 Melchisedeches coming to meet Abraham when he did return, having vanquished the enemies and delivered Lot, 
Verse. 18.  bringing with him bread and wine to refresh them withal, 
Religion and 〈…〉 together.  showeth the kindness of a man that is truly godly, ever ready by any means he can to comfort and cherish, to relieve and do good to his weary, weak, and needy brother. For godliness is loving and comfortable both by words and deeds, ungodliness is churlish and hard, parting with nothing, as you see in Naball.  
9 This place is abused by the Papists as many more be, to prove their Mass. But they show their wickedness, 
Melchisedechs' fact no figure of popish Mass.  and want their purpose. Behold (say they) a type and figure of the unbloody Sacrifice that Christ offered at his last Supper. This the figure, that the fulfilling of it in truth, and he remaining for ever a Priest after the order of this Melchisedech, the truth of this figure, that is an unbloody Sacrifice, under the signs of bread and wine, must also ever remain, etc. We answer them first, that forasmuch as the Apostle so fully discussing this comparison betwixt Christ and Melchisedech, maketh no mention of any such Sacrifice, it being yet as themselves say, the chiefest point of the comparison. Too much to blame are they, that they shame not to obtrude unto the Apostle such an unknown Mystery, and to supply of their own what he directed by the spirit of God quite left out and never mentioned. If they deny this consequence, to wit, from the Apostles silence or omission to the nullity of the thing, we tell them it is most strong by virtue of a rule in divinity which they shall never improve whilst they live. 
A rule touching types and figures.  The rule is this. Of types and figures of the old Testament, so far only and never further may a doctrine be established, as the same types and figures by express and plain words of the Apostles shall be expounded and interpreted. For if every man might expound them as he thought good, variety of allegories most uncertain and doubtful should overthrow all truth amongst us. If therefore any relief for the Mass must be had from this fact of Melchisedech, needs of necessity they must bring some place of the new Testament where it is so expounded: otherwise they play but with allegories of their own making, and their speech may be termed allegorical, but not theological. For that fullness of persuasion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is in Divinity, stayeth not upon allegorical devices, except they be warranted by God himself.  
Secondly where as they say Melchisedech offered here bread and wine to God, we utterly deny it, and refer ourselves to the words of Moses, wherein is not any such matter. The text is protulit, not obtulit, he brought forth bread and wine, not he offered bread and wine. Except to bring forth were to offer and sacrifice, which it cannot be. And that knew even that old Translator whom they make such account of, and thereupon translated the Hebrew word to bring forth, not to offer.  
Thirdly, if we should grant all they seek, to wit, that he offered bread and wine (as God forbidden we should so belie the text) yet would it not follow what they desire. For how hang these together Melchisedech was a figure of Christ, and offered bread & wine to God. Therefore Christ in his holy Supper offered himself unbluddely to God the Father for us, which also is done still in the Mass. Consider of it, is there any sequel in the world in it? may we not aswell conclude, that Christ ought to be offered daily under the signs of Lambs, of turtle Doves, young Pigeons, Goats, and Calves, and many such things, because once these things were offered, as they, that he must be offered under bread and wine, because bread and wine were offered by Melchisedech? Surely those burnt offerings of the law, did far far more lively resemble and express the future sacrifice of Christ, than the offering of any bread could: for in them was suffering, dying, shedding of blood, and a being slain and killed, which is not in bread, and therefore if any should remain to such an end as the Papists would, rather they should remain then the signs of bread and Wine.  
Again, if this offering of Melchisedechs' were a figure of Christ, either Christ hath fulfilled it or not, if he have not, then was not all finished as he said, which God forbidden, and if he have then being fulfilled, why should it not cease, as all other figures do of the old Testament: shall the figure and the truth stand both at once? It is strange divinity: nay the contrary is true, and sound divinity, to wit, that Christ having upon the Cross, with his own oblation of himself, ended and determined all figures, used to show his coming, this also if as they take it, a figure of him, ended likewise, and finished, and taken away.  
Yet further let these men consider their absurdities against themselves: for if their Mass lean upon this fact of Melchisedech, their transubstantiation is quite gone, for that which Melchisedech offered (if he offered as they say) was not any figure or bare show and accidents of bread and wine, but bread indeed, and Wine indeed, the substance there aswell as the accidents, and therefore if that was any figure of the sacrifice of the Mass, then must that sacrifice be bread and wine indeed, as that was. Again if Melchisedech offered any offering, it was an offering of thanksgiving▪ whereupon his words proceeded, blessed be the Lord that hath delivered thy enemies into thy hand. But they will not have their Mass offering so, but a propitiatory sacrifice, how then agree these together? Conclude we then in a better sort than these men do, that in truth, Christ is a Priest for ever, after the order of Melchisedech, as the Psalm saith, but this order consisteth not in any real offering of himself daily, for the sins of men (for with one oblation, saith the Apostle, hath he consecrated for ever them that are sanctified) but this order consisteth in these things. 
Heb. 10.14  
The comparison how it standeth.  First, Melchisedech was both a King and a Priest: so was our Saviour Christ. Secondly, he was by interpretation, saith the Apostle, King of righteousness, and King of Salem, 
Hebr. 7.1. verse. 2.  that is, of peace: so is our Saviour Christ truly and verily, King of righteousness and peace, yea of all righteousness and peace. 
verse. 3.  Thirdly, Melchisedec was without father, without mother, without kindred, and had neither beginning of his days, nor end of life: that is, none of these were left in Scripture to our knowledge, but he is propounded to us as eternal, so is our Saviour Christ eternal indeed, and without all these, 
verse. 3.  in respect of the one or other nature, his Priesthood endeth, not as Aaron's did, but is for ever. lastly, Melchisedech was in this above Abraham, and all the Levites of Abraham after descended, 
ver. 5. etc.  that he received tithes of him and them, he paying tithes unto him, and they also, as the Apostle saith, because they were in his loins: And he blessing Abraham, the lesser being blessed of the greater: so was our Saviour Christ above Abraham, and above all the Levitical Priests of the law, that descended of Abraham. This resemblance hath warrant as you see in the Scripture, and therefore is ●ounde thus far. But if we will go further, to say, Melchisedech offered Bread and Wine, therefore Christ's body must be offered of Priests in the Mass daily, unbloodily, under the accidents of Bread and Wine, for the sins of the quick and the dead, we add that which the Apostle addeth not, which yet he would never have omitted, if it had been to be added, we go beyond our warrant, and we must vanish with our vanity, that hath no surer stay than our own devise and fancy▪ And thus much of this matter.  
10 The ●are lastly that Abraham had to keep both the credit of himself a professor, and the lords honour, 
Care of the credit of a professor of truth.  whom he served, appeareth in this Chapter: For he will not have so much as a thread of him, lest he should thereupon speak evil of him, his God, and religion. Such a remembrance should we ever have by his example of the Master we serve, of the office we bear, and of the parties we deal with, abhorring bribes that rob both us, and our God, of good report, and set open the mouths of the wicked against the truth, whereof we are professors. Abraham would not, that this wicked King should say, He had made Abraham rich, and we care not that any man says of us. We can be content to be fed of Papists, that they may freely dishonour the Majesty of God, of thieves, that they may escape and steal again: 
Note.  of adulterers, and filthy livers, that they may still transgress, and never think what may be said by them, or by others, upon this occasion of the Lord, whose name we profess. Of his truth, which we say we hold, or of ourselves, whom yet we gladly would have men think well of. This is now far you see from Abraham's example in this place, and therefore, except we learn of him hereafter to amend this course, it may justly be feared, we shall never come where Abraham now is.   

Chap. 15.  
The heads of this Chapter. In this Chapter there is, the promise renewed again, the faith and justification of Abraham, from the 1. verse to the 9 2. The confirmation of him by an outward sign, from the 9 to the end. Particulars as in other chapters many.  
1IN that it is said, The word of the Lord came to Abraham in a vision: note we the manner of Gods reveyling himself in those days. In the 12. of Numbers it is thus said. 
verse. 6.  If there be a Prophet of the Lord amongst you: I will be known to him by a vision, and will speak unto him by a dream. Noting the two ordinary means in those days, 
Aug. de genesi ad litter. lib. 12  vision & dream. Hear it was by vision, of which S. Augustine maketh three kinds, Corporalem, spiritualem, mentalem, corporal, spiritual, and mental, if I may so speak. The corporal vision is, when corporal things to our corporal eyes appear and are seen. The Spiritual, when the likeness of things are seen in spirit, in dream, or in an ecstasy. The mental, as we term it, is when understanding is given, to know the meaning of such likenesses and forms, when they are seen. As for example, Pharaoh saw the fat Kine and lean Kine, 
Gen. 41.  but knew not what they meant, joseph knew what they meant, and yet saw them not: Pharaoh therefore had a spiritual vision, and joseph a mental. another example: 
chap. 40.  The two servants of Pharaoh, the Butler and the Baker had their spiritual visions, but knew not again what they pretended, joseph did, which had no such appearances made unto him, and that was a mental vision. Nabuchadnezar again had the spiritual vision, Daniel. 2. Daniel both the spiritual and the mental. This vision of Abraham was a corporal vision as is thought, and proof thereof alleged out of the fift verse.  
2 Observe we the opportunity of this Vision, when it was. Surely when Abraham was returned from the rescue of Lot, and was now in a great fear what might be fall him by those Kings, whom he had so pursued, conquered, and delivered his friend from. He was a stranger and they at home, he but a few, they of great power, alliance, and kindred, how should it be, but they would combine together to destroy him, and never put up and digest what he had done to them. This multiplied in Abraham's mind, as all fear will, and gave him many a secret gripe, that all the world felt not so well as he. But behold a gracious God, a dear and tender father▪ that never slumbereth nor sleepeth when his be in agonies and perplexities. In this opportunity of time he appeareth to his servant, reneweth his promise to his great comfort, and dasheth in sunder, with his words of sweet mercy, the bones of all such troubled thoughts, and fearful concepts. Can Abraham's heart have wished his comfort, in a more fit time? Did he not thus again before, when Lot was departed from him. Let it ever then be one of our notes, in reading the word, how fitly, in respect of time and need, God comforteth his, and let us know, that he is one and the same, for ever, to all that put their trust in him. He seethe what Abraham wanteth, and when he wanteth, and seethe he not us? He gave Abraham what he wanted, and when he wanted it, and is ●e only his God? Stir we then up the faith within us, ever ever to trust in him, to depend on him, and to expect from him our wanted helps, even in the very time they may best steed us.  
3 Let us mark the manner of comfort, and the words themselves. Fear not Abraham (saith he) I am thy buckler, 
Verse. 1.  and thine exceeding great reward. 
How God comforteth.  He telleth him not that his enemies be wicked and he just, or that they shall be weak, and he strong, or any such matter, but this he saith only, I am thy shield. Teaching us, that this is enough against all the threats of foes, and terrors of a whole world, if God care for us, and take upon him to be our shield against them. Earthly hearts do not conceive this, but they cry: Give me friends and favour with men, with Princes, with Noblemen, with Magistrates, and Gentlemen, give me gold and silver, give me alliance and kindred, and such like, and then let me alone, but if we want these all or some, woe be to us, we cannot live, we shall be so crossed, so snubbed, so browbeaten, so pinched a thousand ways, that death were better a great deal, than such a life. But O carnal wretches, and carnal comforts, is God nothing, and man all, is the Creator so weak, and the creature so strong, where are our eyes: If these things be had with God's favour, they are good means, and may be our comfort, but if these want, and God love, is he all to weak to shield us? God forbidden. Nay only his love is life and liberty, though all the world with his power were set against us.  
And this is that which in this place God would have Abraham to see▪ That he might not think, alas I am a stranger, weak and without friends, great men malice me, and how shall I do, how can I scape their hands, etc. away (saith GOD) Abraham with such concepts, I am thy Buckler, and I tell thee, that is enough against all thy foes, were they never so many and mighty. Truth Lord truth, and far be it from us, 
Rom. 8.  ever to think otherwise. If thou be with us, who can be against us, to hurt us. If I walk in the midst of the shadow of death, saith the Prophet David, I will not fear any evil, 
Psa. 23.4.  and why? Quia tu mecum es, Because thou art with me, and O Lord it is our song also, increase our faith for thy merci● sake.  
4 In that he saith, he is his reward, and not only so, but his exceeding great reward, 
No loss in serving God.  we do well see there is no loss in serving God, as the wicked do complain in the Prophet Malachi, 
Mala. 3.14.  that there is, but on the contrary side, this is profitable and most profitable, yea this is riches, and exceeding great riches. For what hath Heaven or Earth that is not ours, God himself is ours, and we are his▪ and unto God what may be added for more perfection: D●uid saith, The Lord is his ●●ephe●rd, and therefore he shall want nothing. And may not we say, the Lord is our God, our Father, 
Psal. 23.  our shield and buckler, yea our reward, and exceeding great reward, therefore we are rich, and lose not by his service? Most truly may we say it evermore, and most sweetly should we taste it, when we are tempted. It is wealth, to have Corn, and Wine, and Oil, 
Psal. 4.  increased, but sure, far greater wealth, to have the light of God's countenance lifted up upon us, in the Prophet's judgement. It is gain, 
Psal. 144.  To have our Garners filled with all manner of store, to have our Oxen strong to labour, no leading into captivity, nor any complaining in our streets, and the people be happy, that be in such a case, but surely, yet far greater gain it is, to have the Lord for our God, and rather, rather happy be they, that enjoy that mercy, than all the former.  
5 When Abraham saith to God, yea but O Lord what wilt thou give me, seeing I go childless, etc. 
Verse. 2.  We may see the weakness of God's children, even his dear ones, and cheefe-ones, if things answer not their desires. They are a little impatient, and think less of many mercies, that both they have and are promised after to have, because they want some one thing that they would gladly have. So was Abraham here for want of a Child: as if he should have said, O Lord, what is all thou promisest whilst this wanteth, that I have no issue. This is a great corruption in us, and we must beware. For if God were not merciful, it were the way to rob us of all, to think light of any for want of some. Let us not think it is denied, that is differred. God hath his times for all things, and bound are we to his Majesty, for what we have till more come, and though never more come.  
6 When Abraham thus uttered his grief, for want of seed, God telleth him in great goodness, he should have seed according to his desire, yea far and far above that which he could imagine or ask. For as the stars of heaven so should his seed be for number. 
Verse. 5.  A gracious promise to a grieved mind, for that same thing. But when or wherein will not God be good to those that truly serve him: 
justification by faith  this promise Abraham believed, (saith the text) and it was counted unto him for righteousness. By faith than was Abraham justified, we plainly see, and is there an other way for other men? this were madness to think, & therefore choose we with him to believe, that by faith, as he was, we may be justified. For it is not written for him only, that it was imputed to him for righteousness (saith the Apostle) but also for us, 
Rom. 4.23.  to whom it shall be imputed for righteousness, which believe in him, that raised up jesus our Lord from the dead. Again, I count all things loss, and do judge them dung, 
Phili. 3.8.9  that I might win Christ, & might be found in him, that is not having mine own righteousness, which is of the law, but that which is through the faith of Christ, even the righteousness which is of God, through faith, etc. With many such places, if it were not needless in many words to follow this doctrine now. Away therefore with whatsoever yieldeth man to boast in, and know that the thing that God regardeth in us, is faith. First because of his eternal purpose, only to save believers, and secondly, because faith ever ascribeth to him the glory, both of truth and power.  

Verse. 8.  7 But it is laid down here, that Abraham asked a sign. How could that stand with a right faith: 
A sign asked.  may a man believe and yet ask a sign to confirm doubting? answer may be made, that God promised two things: a Seed, and the inheritance of the land of Canaan: Abraham believed the first, and was justified, but somewhat wavered in the second, because he could not conceive how he so old a man should ever be master of that land. And that a man may have true faith, though not all faith: it is manifest in all God's children, 
Num. 6.  Moses himself, that was so faithful in God's house, and to whom God showed himself so marvelously, and spoke so familiar lie▪ yet had not all faith: but doubted of water to come out of the rock, and so grieved God. Truth is sufficient, and perfection falleth not into this life. Look what your note saith in the Margin.  
8 In giving him a sign, 
God accepteth an imperfect faith.  we see the great mercy and goodness of God, ever ready to support man's weakness, and never snubbing any child of his for imperfection of faith, in whom there is the truth of faith, a great comfort. And in the division and placing of these beasts, we see the old manner of making covenants in those days: They first divided them, to show, 
The manner of old covenants and the s●gne of the ceremonies used.  that such love and liking, should thenceforth be betwixt them two, that made that covenant, as that they could find in their heart to divide any commodities or pleasures mutually and equally either to other. Secondly to show, that they wished even their own bodies so divided and cut a sunder, if they should break that covenant: read the 1. of Sam. 11.7. Then they laid one part answering to an other, to show the answering, and agreement, and consent, that should be in their two hearts either to other. lastly, the Birds were not divided, to show, that though all external matters might be parted, yet their minds and wills not. Read the marginal note again in your Bible.  
9 The lighting of the Fowls upon the carcases to eat them, if they might have been suffered, 
Verse. 11.  
An allegory.  showed Abraham in such sort, how both his Seed according to the flesh, and according to promise, should of the profane Gentiles, and wicked worldlings, be molested. But as Abraham drove them away, so should his Seed by God's help, conquer and overcome their cruel enemies. Yea God for his promise sake, would drive them away from devowring his chosen, as Abraham did these from eating the carcases.  
10 That it pleased the Lord, thus long, 
Verse. 13.  to let them be strangers in a sorren land, even four hundred years, 
First sour and then sweet.  to serve a cruel people, and to be evil entreated of them, we may note the manner many times of the Lords dealing, with such as he meaneth to do much for. Surely then he used, and now he useth not to make any man rule before he have served, not to give freedom, but after a taste first of bondage. First must come sour and then sweet, first pain and then pleasure, first travel and then rest. So know we better what his benefit is, by former experience of the want, and we become more thankful for it. joseph found it thus, David, Daniel, and many more.  

Verse. 14.  11 But what followeth, notwithstanding (saith God) the Nation whom they shall serve, 
Sin ever punished, first or last 2. Thes. 1.6 etc.  will I judge. Teaching us thereby, that never any wickedness shall escape always a due punishment. But true it is that the Apostle speaketh: It is a just thing with God, to recompense to his children's enemies tribulation and vengeance, and everlasting perdition, from the presence of God, 
Gen. 4. Gen. 19 Exod. 14. Num 16.  and from the glory of his power, etc. Remember what you had in the 12. Chapter, and 3. verse. Remember how Cain sped, how Sodom and Gomorrha sped, how Pharaoh and his host sped, how Corah and his company sped, how Miriam Moses sister sped, for her wicked speech against her brethren, 
2. King. 2.  and to go no further, how those wicked imps of children sped, that cried to the Prophet, Bald head, Bald head. True it is, that God spareth long sometime, but as true again it is, that he payeth home at last, and as true as either of these that the sharpness of his wrath when it lighteth, recompenseth the long stay of it before it light.  

Sorrow hath an end.  12 In that God saith, yet they shall come out, and nameth a time, we get this comfort sweeter than honey: that we may be assured whatsoever is our case, Egrediemur tandem, we shall at last come out, and not lose by our patience, if we have performed any. 
〈◊〉 ●ere. 25.12. & 〈◊〉. ●05. 19  The time is known to the Lord, as this was, and appointed, and shall never break, though not expressed as this was▪  

And of●en 〈◊〉 wealth  13 With great substance, saith the Text, and so it was we know: jewels of sil●er, and jewels of gold they had of the Egyptians at their departure, beside their own which was also great. See and consider the end of the troubles of the godly, when God will. Not only liberty but great substance is given to them. So every thing worketh for the good of them that love God, saith the Apostle truly. 
Rom. 8. 2●.  joseph had honour and great wealth, aswell as liberty, when God's time was come, so had David a kingdom after many troubles that he first endured: so had Daniel and other many, if you will remember them. Fear not the issue then of your woe, whatsoever it is, if you cleave to God, and hold you fast by the word of this promise.  
14 But thou shalt go to thy fathers in peace and shalt be buried in a good age, saith God to Abraham. 
Verse. 15.  Noting unto us in the very phrase, 
The death of the godly full of comfort.  the comfort to be conceived in the death of the godly. It is no perishing nor departing to woe, but a sweet going to our fathers before us in lasting bliss. It is a walking with God, as an other place saith, 
Gen. 5. Gen. 49.  a gathering of us to our own people, a sleep, a rest, yea a resting of the flesh in hope, the way of all flesh, and so forth: therefore not to be feared. It includeth felicity, it excludeth misery, finisheth the toils of age, preventeth the perils of youth. Multis remedium, nonnullis votum, omnibus finis. To many a remedy, to some a wished thing, to all an end. It deserveth better of none then of them to whom it cometh before calling. Heathens have been strong, and shall we be weak. The Swans do sing and shall we weep to think of death? M●r● nomen tantum fidelibus, saith the Father. Death to the godly is only a name, and no worse is in it. 
Chrysost. Gen. ho. 29  Surely to die no man fe●●eth, but he that despaireth of life after death, yet hasten not the time by thy desire, for that is a fault as far the other way. It is the part of an unthankful man, either to will a good longer, or to be weary of it sooner than the giver and lender of the same doth limit, and is contented. No man may break the prison, and let the soul out, but he that enclosed it in the same. Let all these comfort us, and let all these stay us. Fear not when it cometh sent of God, and procure it not till it come for any dislike and discontent of a weak mind.  
In a good age doth the Lord add, and who maketh old, but even himself. The hoarse heirs are his gracious gift, and the timely death is also his, to escape the woes to come.  

Verse. 16.  14 For the wickedness of the Amorites is not yet full, saith the 16 verse. 
God spareth, till sin be ripe.  Then God spareth many times, till iniquity be ripe and at an height. Most true it is, and let us mark it. It may well daunt those cursed spirits, and stop the stream of those wicked hearts, that flatter themselves, because God yet suffereth. What say they, needs all this threatening of the preachers, against men's doings, iwis God is not so hasty as they make him, nor yet so ready to smite as they report him. For myself have hither to found him favourable, albeit I trod awry, etc. But take heed saith the Wiseman, 
Syrac. 5.4.  and say not, I have sinned, and what evil hath come unto me: For the almighty is a patiented rewarder, but he will not leave thee unpunished. Because thy sin is forgiven, be not without fear, to heap sin upon sin. And say not, the mercy of God is great, he will forgive my manifold sins, for mercy and wrath come from him, and his indignation cometh forth upon sinners. Make no tarrying to turn unto the Lord, and put not of from day to day, for suddenly shall the wrath of the Lord break forth, and in thy security thou shalt be destroyed, and thou shalt perish in time of vengeance. In this place we see, that God often spareth the wicked, the wicked nation, and wicked person, man or woman, not because he will not smite, but because they may have a mighty payment and fearful vengeance, together▪ when their sin is full, that at once he may destroy them for ever in his great justice. Know you then yourself to tread awry, and doth God still suffer? Stand in awe, and go not on. Make not your sin full, by continuing of it. For if you do, your death is determined. Many things more yet hath this chapter, but let these suffice now,   

Chap. 16.  
The principal heads of this Chapter are these. 

The double marriage of Abraham, to the 4▪ verse.  
The despising of Sarah by Hagar, to the 7. verse.  
Her flight and return, to the end.    
COncerning the first, the occasion of it is noted, 
Verse. 2.  when it is said Sarah was barren, 
Good Spirits in men or women, blame themselves before others.  and bore no children to Abraham. Her barrenness showeth the power of God, in after giving her a Child, and is noted to that end.  
2 In that she layeth the fault upon herself, and not upon her husband, saying, The Lord had restrained her, etc. It showeth her spirit modest and godly, and telleth us the better to discern them, that had rather blame any themselves, and that in a thousand things, than themselves in one. Such Spirits be proud and arrogant, swelling with vain concepts of themselves, and poisoned with spite against others. And if they be women, they are no Sarahs' we well know, by this good mark of a good Sarah in this place.  
3 The Lord restraineth honest Women from child bearing, and none but he, but filths restrain themselves, lest their secret whoredoms should appear.  
4 If Sarah thought she was finally restrained, because of age, it was a want in a good woman, and a little spot in a fair face. For God is not to be tied to time, to age, and years. But is as able when years be many, as when they be fewer. Yea age and youth to him are one, if his pleasure be to have it so.  
5 H●r giving her Maid to her husband, noteth the corruption of that time: from the beginning it was not so, for male and female God created them first, 
Read Mal. 2. vers. 15.  one for one, and not more for either at once.  
6 Abraham obeyed his wife, and took her maid, saith the text, and this also was a blemish, though then endured as we know. He should have said▪ no, I will not do it, we will tr●st to God's promise, who is able to give us children though we be old, when it pleaseth h●m, and we will tarry his time. But whom hath not a woman deceived, if she were harkened unto at all times.  

Verse. 4.  7 When Agar saw she had conceived, her Mistress was despised in her eyes: and so truly verified we see the proverb: 
Asperius nihil est humili cum surgit in altum,  
Pungitur in celsa simia sede sedens.  Nothing more proud, than a beggar set on horseback, and a very Ape, if you place him up aloft, gins to bridle the matter, and take upon him marvelously. Secondly it teacheth, that adversity is better borne than prosperity, of many one. thirdly it showeth the end of evil counsel, Sarah is beaten with her own rod.  

Verse. 5.  8 But doth she so apply it, no: but in a rage she flieth upon Abraham, and chideth him, because her maid abused her. An angry mind will lay the fault where it is not, and especially an angry woman.  

Verse. 6.  9 Abraham answereth his angry Wife with meekness, a virtue in him, and best for her to appease her wrath, for fire never quencheth fire as we all know. But a soft answer breaketh anger saith the Wiseman.  
10 Sarah handled her roughly, after Abraham had answered, and behold by it the certainty of women's affections. Before she promoted her, and now she plagueth her: before she desired fruit of her, and now when she seethe the hope of it, it will not serve. To be won with the Egg, and lost with the shell, is a great inconstancy. Sarahs' cause was better, but yet her hardness more than happily answered the cause as it was.  
11 Agar runneth away, when she should have amended her fault and submitted herself to her mistr●sse, so take we the course in the crookedness of our nature, that we should avoid many times. Stubborn stomachs had rather break then bow, but we must beware it.  
12 When she was thus fled▪ the Lord yet rewarded not what she deserved: but by his Angel admonished her in the wilderness▪ to return again: so good is he, 
Verse. 7.  that he regardeth all sorts, and contemneth not the poor estate of a servant.  
13 When the Angel asked her whence she came, and whether she would, she plainly answered and lied not, 
Verse. 8.  that she fled from her Dame. Such truth is an ornament, where it is found in Man or Woman, 
Read job. 31.15.  and such truth in a servant in these wicked days wherein we live, O how rare.  
14 This council to return, was not given her by and by, 
Verse. 9  neither this finding of her in the wilderness, but after she had tasted a little smart, than was it said unto her, teaching us that then is the best time for good counsel, when our own rod hath beaten us, and not before, with many natures.  
15 When he biddeth her humble herself to her Dame, we see the duty of servants plainly, and the duty also of Dames, truly to be content, and accept to be appeased and pacified with the submission of a servant that hath offended, which some will never, so fierce is their nature, and so void of remembrance, that even their master is also in heaven, read the Epistle to Philemon, for his servant to be received again, that had gone away.  
16 In the 13. verse, behold her thankfulness, when she thus used of the Lord. She called the name of the Lord that spoke to her (for this Angel was Christ) Thou God lookest on me, and so forth, a good bringing up in a good house, maketh some show in her manners, more than at these days it will do in many.  
lastly, see how affliction and good council will make Hagar come home again to a good place, and learn to perform more duty where it is due. So should it make others aswell as her, but that grace is wanting which was in her.   

Chap. 17.  
The general heads in this Chapter are these. 

The change of Abraham's name, from the 1. verse to the 7.  
The institution of circumcision, from the 7. to the 15.  
The promise of a Child to Sarah, from the 15. to the end.    
PArticular things worthy our noting, may be these, 
Verse. 1.  and such others. First the mentioning of his age, 
Their age noted for 2. causes.  wherefore it was. Surely to teach two things: First, that the Seed which God gave him, was not by strength of nature, but by extraordinary grace, for Sarah and he both were of these great years.  
Secondly to show how long in patience and faith Abraham expected that gracious promise, not doubting as the Apostle saith of the same, but strengthened in the faith, giving glory to God, 
Rom. 4.19.  and being fully assured that he which had promised was able to do it.  
2 The words I am God all sufficient, 
Verse 1.  have been observed before to contain a most strong and sure stay to a christian heart, 
A comfort by God's omnipotency.  in all perplexities and distresses: for if his promises be great, this power of his assureth us he is able to pay and perform them. If we pray and ask any thing be it never so hard in flesh and bloods conceit, this assureth us we shall obtain it if it be good for us. For what cannot he give that is all-sufficient, if it be his good pleasure to do it? and so in all things as I say it is a marvelous fortress to shield a man's faith from the battering shot of Satan's assaulting fears and doubts. In journeying on the way, in perils of waters, in perils of robbers, 
2. Cor. 12.26.  in perils in our own country, in perils in foreign countries, in perils in the City, in perils in the wilderness, and every every way it is a stay to us, that God will either deliver out of them, or in them, as shall be best, for he is all-sufficient.  
3 Observe we the covenant betwixt God and Abraham, 
Verse 1.  how it containeth first a condition of Abraham to be performed, and then a promise of God upon that condition to be expected. The condition that Abraham must perform▪ is this, walk before me, and be thou perfect or upright. God's promise is this, I will be God to thee, and to thy seed after thee, vers. 7. This covenant standeth still to all the seed of Abraham after the spirit, that is, to all those that are engrafted into Christ by a true faith. 
Godliness gaineth God to us and our children, ungodliness loseth him to both.  And therefore as then he and all his seed according to the flesh, if they would enjoy the promise, were to perform the condition, so still it is with us, and shall be with all God's children to the end of the world. True religion in the heart of man or woman, shall ever find God a gracious guide, staff, and stay, and want of the same a just neglecter of us, because we have broke the condition. For this cause it is said by the blessed Apostle, that gain is not godliness, 
1. Tim. 4. & 6.  but godliness is great gain, and profitable to all things, as that which hath promise both of this life, and that to come. For this cause was God ever so careful by his Prophets and Preachers to call upon the people for sincerity in worship and holy obedience, that they performing their part, he might perform his to be their God, and their children's after them for ever. And for this cause again were all those exhortations made by good Fathers to their children, and charge that we read of in scripture, that they should fear God, know God, and serve God. That they seeking him, he might be found of them, they loving him, he might love them, they serving him, he might serve them with his mercy and favour, with his providence and blessings needful to this life, and with his kingdom and comforts for ever and ever when this life is ended. Marvel not then if either yourself, your seed, or others and their seed whom you know be rejected of God, and taste of his wrath by sundry judgements, if you know that you and they do not walk before him as here he commandeth Abraham, nor perform the condition with any care, whereunto you see God maketh his promise in this place.  

Verse 5.  4 The change of Abraham's name was for confirmation of his faith touching the promise, 
His name why changed.  that in all hope & assurance he might expect and reckon of what in all truth and certainty would be performed on God's part if he believed, yea even as surely and verily as now he was called Abraham of Abram, and Sarah of Sarai: so careful was God ever to underprop the faith of his children by all good helps, that it might abide.  
5 Concerning Circumcision, which is the second head in this Chapter, 
Verse 7.  note what it was, a cutting away of the foreskin of the flesh of every male child. 
Circumcision what, and why there, etc.  Consider why in that part of the body, to show, that whatsoever is begotten and proceedeth of the seed of man issuing from that part, is corrupt and sinful, utterly uncapable of grace and life, except it be renewed and borne again by the spirit of God through a gracious receiving it into a gracious covenant, freely made with man and his seed by a gracious God that would not the death of a sinner, but that he should know him, serve him, love him, and live for ever. Consider how long it endured, but until Christ, and no longer of necessity. What was afterwards done, was in regard of weakness in the jews, till the truth of Christ and the effect of his coming might be better known. For what end, to confirm this promise that now you have seen, that if they walked before God, and were upright, verily and verily, yea even so verily as that sign was in their flesh, would God be their God, and the God of their seed after them.  
6 Note how the sign is called by the name of the thing signified. This cut in the flesh is called God's covenant, 
Verse 10.  when it was but the sign: and the covenant as you have seen this, 
The sign hath the name of the thing signified.  I will be thy God, etc. This is no new kind of speaking with God, but usual ever in his sacraments: here you see it in the circumcision, afterward in Exodus when he cometh to the Passeover, he calleth the Lamb the Passeover, which was but the sign of the Angels passing over all those houses that were stricked with the blood upon the door cheeks. 
Exod. 12. 1. Cor. 10. Luc. 8.11. Tit. 3.  In the new testament the rock is called Christ, the seed is called the word, the water is called the washing of the new birth. And yet may not God be allowed by some men in the sacrament of his last supper to speak as ever he did in all sacraments? but because there he saith the bread is his body, etc. therefore it must be so really, carnally, substantially and grossly by transubstantiation devised of themselves. But by these examples of like speech and phrase you well see that their assertion is a real lie, a carnal lie, a substantial lie, and a gross lie: and truly said the Father if they would regard him, Christus non dubitabat dicere hoc est corpus meum, cum fignum daret corporis sui. Christ doubted not to say this is my body, when he delivered but a sign of his body.  
7 That the child was not circumcised before the 8. day, it teacheth us that God hath not tied salvation to the sacrament, 
Verse 12.  for it had been a hard thing in the Lord to defer it an hour if the child had perished without it. 
Salvation not tied to the Sacrament.  This answereth the fear of some good ones, and the false boldness of some bad ones in these days touching children that die without baptism, for God is not worse to us under the Gospel, than he was to them under the Law, neither less able to save now without baptism, then in those days he was without circumcision, the seed of the faithful. This grace was not then free and now bound, then more and now less, than stronger, and now weaker, far be it from us so to dream. David's child when it died before the eight day, he yet for all that judged not damned, neither cried out for it as he did for Absalon that was circumcised, but said that he should go to it, refreshed himself, cheered his wife, and made his servants to wonder at his comfort. And when he said he should go to it, 
2. Sam. 12.23.  we know he meant not that it was in Hell, or any hellish Limbus, and that thither himself looked to go to it, but rather comfortably he conceived it was with the Lord, because the promise extended itself both to the godly and to their seed: if further we desire to think of this matter, consider we this and the like reasons. No elect can be damned, we know it a principle whatsoever foolish men do prattle, but some unbaptized are elect (a thing that no man will deny) therefore some unbaptised cannot be damned: which if it be true, then see you plainly that salvation is not tied to baptism, as some imagine. Again, he that heareth my word, saith Christ, and believeth in him that sent me, shall be saved, cannot be damned, john. 5.24. but this may one do before he be baptized, therefore before a man be baptized, he may stand in the state of salvation, and out of all danger of damnation. The assumption is evident in the Eunuch, Act. 8· and others. Forty years it was omitted in the wilderness, 
Note.  and yet hard to say that whosoever so died was damned, since God in that omission intended no cruelty, but mercy and pity to his people. How do not these men consider that they put life and death, salvation and damnation in the hand of a mortal man, yea of any Minister, that if he be disposed for malice to the parents to hurt the child, may be absenting himself, and seeking delays in the weakness of the child, so far hurt it, as to damn it for ever out of the kingdom of God, and company of all faithful. O fearful doctrine, fearful to all good parents, injurious to thousands of poor infants, and blasphemous against the bottomless mercy of a sweet and tender father, who hath said, I will be thy God and thy child's, not adding any condition of baptism, if it cannot be had as it ought. How much sweeter is it that Luther observed, and long before him Bernard, Epist. 77. in the words of our Saviour. He that believeth and is baptized, shall be saved, 
Ma●. 16.16.  and he that believeth not shall be damned. Mark saith Luther how in the affirmative he mentioneth baptism, but not in the negative. For he doth not say, he that is not baptized shall be damned, but he that believeth not, he shall be damned. Are covenants made by Sacraments, or only sealed by them? Did not the Primitive Church examine those of years in the faith before they baptized them. Why so I pray you, but that they might show it was the covenant, not the seal, their faith, and not the sacrament, which chiefly was to be regarded, though the seal also in no case to be neglected, much less contemned. How many in times past deferred their baptism for many years, as Constantine, Nectarius, Nazianzene, etc. not therein doing so well as they ought, but yet evidently showing the faith of the Church then, that God without baptism is able to save, and hath not tied his grace to any sign. If he can save men of years, why not infants? but I will go no further, only this will I say, that if salvation depended upon the sacrament, it were not only fit that women who are nearest in time of weakness, should baptize (who yet are forbidden by God and well ordered Churches) but also that all sorts of persons, and not only Ministers, should dispense that holy mystery, to the end that no poor creature might be cast away for want of it. But blessed be God that hath neither thus enthralled his grace, nor taught his Church in his word, but quite contrary as we see in this place, both by telling Abraham his covenant reached to his seed, and by deferring the seal of the same, to wit, circumcision to the eight day, which he would never have done, if the want of it simply had been damnation. Conclude we therefore with Austen, invisibilis sanctificatio sine visibili signo esse potest, the invisible sanctification may be without the visible sign, 
〈…〉  with Ambrose, who comfortably speaketh of Valentinian dead without baptism, with Bernard, that not want, but contempt of baptism hurteth, and even with Lombard himself Gratia Dei non est alligata sacramentis, The grace of God is not tied to the sacrament, beside many others that I omit.  

Verse. 12.  8 In your generations saith the text: And why so? Surely to show the use of the sacrament to be, 
Not sin, but the imputation of it.  not to take sin away quite, that it be no more in the party circumcised, but only the imputation of it, that though the venom of it remain so rooted in our nature, that but by death it cannot quite be rooted out, yet laid to our charge it is not for Christ his sake. As therefore you see the corn clean wynowed from his chaff, 
Note.  yet hath in it nature to yield chaff again to that which groweth of it when it is sown: so doth this nature of ours to those that spring of us yield corruption and original sin, though we ourselves were circumcised or baptised and so purged thereby from it. Because that purgation is ever to be understood thus, Non ut non sit in nobis peccatum, sed ut non imputetur, Not that we are cleared from the being of any evil in us, but from the imputation of it to us. Therefore then in your generation, saith the text, shall this sign and sacrament of circumcision be continued, that is, from father to son, and then to his son again, and so to every male, forasmuch as sin like chaff being propagated from the father to the son, the chaff of that is now sprung up must be fanned away as well as his was of whom this blade sprung up.  

Verse. 14.  9 Mark in the fourteenth verse, the punishment of them that should contemn this ordinance of God, 
Contempt of sacraments.  and remember how God never could abide the contempt of his sacraments, and that he taketh the wrong done to the outward sign as if it were done unto the thing itself signified by it. Because (sayeth he) such an one hath broken my covenant: when he had but neglected the sign of his covenant. This may lead us both to the consideration of that Popish folly, and also to a true answer unto it that concludeth out of the eleventh chapter of the first Epistle of Paul to the Corinthians, that because the Apostle sayeth, They that eat and drink unworthily are guilty of the body and blood of Christ, etc., Therefore needs it must be, that the wicked eat the body and drink the blood of Christ. which they could not do except they were there really, for by faith they can not eat that are void of faith. Therefore there is a real presence by transubstantiation. When all this in very deed proveth no more than evidently we see in this place, namely, that God attributeth the abuse of the sign to the thing signified, saying, that because the wicked come unreverently and unpreparedly to those holy signs, and receive them ungolilie without faith, therefore they shall be guilty even of the body and blood itself, that is, even as guilty by abusing the sign, as if they had abused the thing signified itself: for the contempt of the one redoundeth unto the other. Circumcision was a sign of his covenant, and here he sayeth, he that contemneth that being the sign, is guilty, and shall be guilty of the breach of his covenant, which was the thing signified: so are bread and wine the signs of the lords body and blood, and therefore sayeth the Apostle by the same manner of speaking, he that abuseth them by eating and drinking unworthily of them, he shall be guilty even of abuse done unto the thing itself, the true body and blood of Christ. No more proving hereby that the signs are changed and become really the thing itself, than here it is to be proved that circumcision was really the covenant itself, because it is said, he that omitteth the one, breaketh the other. Weak props therefore you see Popery hath, if they be with a godly indifferency examined and considered, casting away that most wicked wilfulness and prejudice that hurteth so many, and will let them see nothing.  
10 In the fifteenth verse you see God changeth also the name of Sarai as well as he had done to Abraham, 
Why Sarai her name was also changed.  and sayeth her name shall be no more Sarai, but Sarah, and he will bless her, etc. Where we may note, how it being a great honour to Abraham, so to have his name changed by God, 
Verse. 15.  he would have his wife also partaker of the same with him, as teaching thereby that what befalleth the husband, either to weal or woe, reacheth itself also in some sort to the wife as a partaker with him in the same. 
Women think of this.  No question but some part of this doctrine soundeth well to women, and they readily catch at it, but I doubt twice, whether all of it do so or no. My meaning is, they most gladly hear that any honour of their husbands should reach unto them, and exalt them also, but to partake with their husbands in affliction and crosses, in sorrows and cares, in reproaches and ignominy causeless, in bitterness and unthankfulness of an unkind world, is it as sweet a doctrine to them? I do but move the question, let all women answer it in their hearts to themselves in stead of me.  

Verse 18.  11 In the 18. verse, but O that Ishmael might live in thy sight, 
Father's affection to children, and children's to fathers.  saith this great Patriarch. See and see the heart of a father to his child. Though God here promised more seed unto him, and that he should be a Father even of many Nations, and his progeny like the Stars of heaven for number, yet all that removeth not his affection from that one that he had already, to wit, Ishmael, but still his heart is to him, and O that he may live also. So are Fathers, but God knoweth so are not ever children to them again. 
Note.  The parent crieth for life to the child, and the child for death to the parent. O that Ishmael may live saith Abraham, that I may enjoy my child: but O that Abraham may die will Ishmael say, that I might inherit his land and goods, and be a young master or mistress, and ruffle it out: yea, when will this old Father and Mother of mine be gone, I think they will live ever. Too true this is, and let it teach parents wisdom, to moderate affections, though they retain nature, to do what shall be necessary and fit for their children.  
12 We have heard the commandment of God touching Circumcision, 
Verse 23.  now in the 23. verse mark we the obedience of Abraham to the same, 
Great obedience.  how much soever flesh and blood might startle and stagger at it, marveling why God should enjoin such a thing, and in such a part of the body, etc. Abraham I say casteth no stops, neither admitteth of any human objections, but obediently circumciseth both himself and his son, and all that were in his house, yea even the same day did he it that God commanded him, where we think it great readiness, if after many and many biddings, admonitions and warnings, we be brought to do some thing that God biddeth us do. Again somewhat consider we here of the conditions of Abraham's family, that so willingly suffered their master to circumcise them, 
A godly family.  without either resistance or imagination that their master was mad to seek such a thing at their hands, as to uncover all their shames, and to cut them there, as some others would have thought. Surely it is a notable token of that instruction and discipline that was in Abraham's family, for had they not been well trained in the way of godliness, they would sooner have mocked then obeyed their master.  
Lastly, but alas why spared he not his own son, and his only son in this hard action of cutting? 
Duties to God bind all.  surely because the commandment reached to all males, and therefore to him aswell as others. Learn then parents that in obedience to God you must be no more partial to your own children then to others, but as straightly require duty of them, as of any others, yea rather rather though many do it less. But I say no more.   

Chap. 18.  
The general heads of this Chapter are these. 

The hospitality of Abraham from the 1. to the 9 verse.  
A confirmation of the promise from the 9 to the 16.  
God's wrath against the Sodomites to the end.    
PArticulars many, as first that he saith the Lord appeared, 
Verse. 1.  and then by and by saith upon it three men, noting thereby unto us, 
Verse. 2.  
How we see and hear God  that as we hear him, so we must see him. But we hear him only by his messengers, and so we see him not in nature or essence, but in such testimonies of his presence as it pleaseth him to give.  

Verse. 2.  2 In that he calleth them men, being indeed Angels and no men, we note that custom of the scripture that a name doth not ever constitute a nature. Circumcision is called the covenant as you heard before, the Lamb the Passeover, the seed the word, the Devil is called Samuel, and many such.  

How the Angels did eat.  3 For their eating, we know it was but by dispensation for the time, not for any necessity of nature. And if you ask what became of the meat which they did eat, the Schoolmen will readily answer you that it did vanish in the chawing, as water doth in boiling. Wiser men ask no such questions, and therefore need no such answer. In the extraordinary dealings of God what need we to sift his secrets, and to be wise above sobriety?  
4 Touching his hospitality, you see here how earnestly he inviteth them, he ran to meet them saith the text, how reverently he useth them being but strangers to him, 
A hearty householder loved of God.  he bowed down to them, and speaking to one of them in whom appeared to be most majesty, he giveth him the title of Lord, he accounteth it favour to him if they will turn in to him, & take such as God hath sent, he termeth himself their servant, and in a word he prayeth them not to go from him in any case, all testimonies of a courteous and bountiful good housekepers' nature, and true tokens of hearty welcome if they came. It is an old saying, frenum & vestes veniendi sunt tibi testes. When a man catcheth a man by his horse bridle, or by his own clothes, and will not part with his hold till he have his petition, they be tokens of no words of course, but inward truth and loving welcome if a man come, where as, twenty fine phrases with when, and if, and will you, and such like be but court holy-water as the proverb is, a very hearty householder therefore was Abraham, and that would the Lord have noted in these words and gestures in this place to these strangers.  

Verse. 5.  5 In that he nameth a morsel of bread, and yet performed better, 
True welcome wherein it consisteth.  we see the antiquity of this modesty, that of a man's own things he should speak with least. So use we to invite men to a pittance, or to some one particular morsel, when yet we intent somewhat better. But whatsoever Abraham made ready, was all but moderate in comparison of that ungodly excess that some now use, rather to show their own pride, then to welcome the guest. True welcome never consisted in meats and drinks, and multitude of dishes, but in that affection of an inward heart, which truly hath appeared in a cup of water, where better ability wanted, and which passeth all dishes and meats under the sun.  
6 In their answer do as thou sayest, 
Verse. 5.  we see first how they are content to conceal a truth for a time, to wit, that they were Angels and not men. Secondly, how they admit of his kind offer, without either proud contempt, or stern frowardness.  
7 Abraham made haste saith the 6. verse, another token of a good and through heart, 
Verse. 6.  and went to his wife to tell her that she might do her part, to his wife again I say Sarah, 
Women should have rule in their own houses, and how.  and let them mark it that acquaint rather every droy in the house, yea the kitchen maid rather with any entertainment to be given in their house, than their wives: their wives must be syphers to fill up a place, and make the number thus or so, but have any rule, disposition or government of such things, as yet properly belong to their place and sex, or to be acquainted with their husband's purposes, strangers, cheer, or any thing they may not. Well, good Abraham went here to his wife when he was to have guests to meat with him, and hath left behind him an order of good rule in every house in so doing, and chawked out such hen housewives, or such sour grubs as will not follow him in the like, ever I speak of such, as whose callings are not contrary ●o this order by height of estate in the common wealth.  
8 But where found he Sara his wife? 
Women keep in etc.  that also in this place may we mark, surely in her Tent: within doors I warrant you and not abroad, not in the Market place, not in the Tavern, not in the Fields, not in any place but where she should be, and where good women for the most part are, in her own Tent. You know what the Apostle writeth of some women, to wit, that they are idle, & being idle, 
1. Tim. 5.13  they learn to go about from house to house, yea they are not only idle, but also prattlers and busy bodies, speaking things which are not comely, etc. Let all good women mark it, and take heed of it. Sara did not so, but was within in her tent, and there her husband seeketh and findeth her.  

Vers. 6.7.  9 Sara must make ready the flower, and he goeth to the folds. Mulieres muliebria curant, & viri mulieribus muliebria committant. Women regard women's matters, and men commit such things unto them as I noted before, he doth what is fit for him, and not so fit for the woman, and good women usurp no more upon the man's office, than they would have the man to do upon theirs. The text saith he hasted, Sarah hasteth, the boy hasteth, and all this teacheth truly the cheerfulness of their hearts in that they did, and how kindly and wisely they considered circumstances, that their strangers might be weary, and peradventure wish some refreshing quickly, that they were travelers, and to pass on their journey, not to be stayed over long, in curiosity to be fine, or prodigality to be pompous. Altogether confirming the common proverb, Optimum condimentum beneficii celeritas, & bis dat qui cito dat. The best sauce to a good turn is to do it quickly, and who giveth so giveth twice.  
Lastly, he stood himself by them, noting his care to see all well, and to have them tended, and warranting our like custom in some sort either to attend if so there be need in our own houses, or to sit the lowest and last down. Their eating was touched before, yet here being mentioned so expressly that they did eat, your marginal note answereth, that as God gave them bodies for a time, so gave he them the faculties of the same bodies, as to walk, to eat and drink, and such like, and thus much in the first part of this Chapter shall suffice to have noted.  

2  

Verse. 9  The second part of the Chapter I told you was a renewing or a repetition of the promise touching a child to be given to Abraham▪ and in this also some things to be noted, as that these Sarah thy wife. Some men think that in those days women came not so usually abroad to the tables as now they do amongst us. Others mark how after awhile their Angels are bo●lder and more familiar then at first, 
Ministers.  and so say they ought the Ministers and messengers of God by little and little more and more to acquaint themselves with them to whom they are sent, and to be familiar.  
2 In th●● he saith he will return being but a stranger and not requested, 
Verse 10.  we see the honest simplicity and plain friendship that then was usual, far from our nice curiosity in these days, as also the blessing of hospitality, he that once receiveth an Angel and useth him well, shall have him again.  
3 Sara heard in the tent door which was behind him, 
Verse 10.  a pattern of that curious nature that especially swayeth in women, 
Women desirous to hear and know every thing.  they must hear and know every thing, or else they are not quiet many of them, and to that end, if in presence they cannot be, often they are hearkening behind doors and walls, where they may hear and not be seen, as here Sara was, a fault many times in a good woman otherwise, that her ear itcheth too much. It is not true in all, but in too many, for some be sad and discrete, both to govern what they know, and to be content with ignorance of that which they should not know, the number of them I wish far more, and the number of the other far less.  
4 She laughed, and it noteth her incredulity, 
Verse 12.  wherein she respected rather the order of nature, than believed the promise of God, yea a shroud measure of unbelief it noteth, for laughing is more than not believing, and had she not believed, it h●d been▪ her fault, but both to give no credit and to laugh too, was a more fault.  
5 But she laughed within herself saith the text, and it may again in her praise teach us that modest men and women laugh sometimes, but modestly▪ 
How wise men and fools laugh. Cap. 18.20  and as may become the●r places well, not as the fool of whom jesus Syrach speaketh when he saith, a fool lifteth up his voice with laughter, but a wise man doth scarce smile secretly. Not unlike unto which is that also in the 19 Chapter. 
Vers. 27.28  A man may be known by his look, and one that hath understanding, may be perceived by the marking of his countenance. A man's garment and his excessive laughter and going declare what man he is.  
6 After I am old shall I lust? sayeth she &c. Showing therein that she considered what is fit for all persons to consider, namely, what is agreeable or not agreeable with their years, age, and time, for that becometh younger, which will not become elder, and contrariwise again, a good thought then in every age, since I am thus or thus, doth this or that become me? The like might be said of divers estates and callings.  
7 In calling him Lord, not I but the Apostle Peter noteth her reverence and obedience to her husband in an humble womanhood: and he willeth all wives to learn of her what shall be their great praise as it was hers if they do it. If the argument follow that because she called him Lord she obeyed him, and regarded him in his place, how should it also follow that whom so often we call Lord Lord, our true Lord and God, him we should obey regard and reverence?  
8 The Lord that knoweth all our secrets, knew that she laughed behind the door, 
Verse. 14.  and asketh why she did so, adding these words, 
Privy mockers mark it.  Shall any thing be hard to the Lord? By which words we may remember that usual division of the things wherein our faith useth to slip, that they are either matters touching Gods will, God's constancy, or God's power, as also what godly advise teacheth us to oppose against them, namely these three, his goodness, his truth, & his power: to a doubt of his will, the first, to a doubt of his steadfastness in his promise, the second, and to all doubts of his power, his might and omnipotence, the third. Sarah respecting too much the course of nature, doubted of the last, and you see how the Angel answereth by his mighty omnipotency, Shall any thing be hard to the Lord? No. Now because this place is abused by the Papists, judge I pray you how this argument followeth. He is able to give a child, which he in good will hath promised, therefore he hath and doth in the Sacrament make bread his body really, which he never willed, meant, or promised? He will do it, ergo he can do it, is ever true, but he can do it, 
A ●●sse ad esse.  therefore he will do it, doth not ever follow. I speak not what God cannot do, and yet no want of power in him, but a more perfect power, as it should be a weakness in him, and not a power if he could do them. But this I say if an argument from his power to his will do not follow, then much less from want of both power and will to his deed doth any sequel lie. I call that power now, which in deed as I said were no power but weakness if God could do, his word or his nature being to the contrary. But what do they consider that bring doctrines to the word, and would have the word confirm them, not learning all doctrines from the word as they should.   

3  
The third part of the Chapter beginneth at the 16. verse, 
Verse. 16.  where we read that Abraham went to bring them on the way, noted no doubt by the Lord, 
Perfect courtesy.  to tell how every way Abraham used his guests with his best kindness. Alacriter invitare, to invite heartily, liberaliter tractare, to feast cheerfully, comiter dimittere, and to send away friendly and kindly a stranger or guest, it is perfect hospitality, and very true and commendable courtesy. And this we see here was in Abraham, who unto the former added this, that at parting he brought them on the way. Surely this mention made of these things by the Lord, is a very great testimony of his great good liking of them.  
2 Shall I hide from Abraham that thing which I do? 
Verse. 17.  See the love of the Lord God to his faithful children & servants, love conceyleth nothing. The Lord loveth Abraham, and therefore he cannot hide from him what he is about to do. A friend will impart his mind to his friend, and whosoever regard what God commandeth as Abraham did, God calleth them his friends, 
Ihon. 15.14.  saying, ye are my friends, if ye do whatsoever I command you.  
3 〈…〉 the judgements of God are 〈…〉 now and then▪ with their intents and meaning 〈…〉 men enjoy no such blessing. Surely (saith the Pro●h●t) the Lord God will do nothing, but he reveyleth his secret unto his servants the Prophets, 
Amos 3.7.  not meaning ever in all things, but sometimes and in some things especially in his judgements toward that people of the Israelites. So would God here impart his purpose to Abraham his Prophet and servant.  
4 Seeing he shall be a great Nation, etc. And who shall make him so great a Nation? 
Verse 18.  surely the Lord, who had now already promised and determined it. 

The Lord will be good because he hath been so.  
O sweet.   Why then because the Lord hath been good, he will be good, and add mercy to mercy? In deed it is so, and what a comfort is this? Can any tongue express or heart conceive this goodness of the Lord? To draw an argument from his first mercy to a second, and from a second to a third, and so ever on from mercy to mercy. O sweetness and goodness. This knew David well, and therefore in every Psalm almost he prayeth him to be good to him, because he hath been good to him before. Thou hast set me at liberty when I was in trouble, 
Psalm. 4.  therefore still have pity upon me, and regard me, etc. In the Epistle to the Romans the Apostle thus reasoneth also, 
Rom. 8.32.  concluding that since God had not spared his own Son, but gave him for us to death, therefore it could not be but with him he should give us all things also. Man useth to reason thus, I have been good, therefore he may not grate upon me any more, and I have done a very great good unto him, therefore in all equity & reason I am not further to be urged. But our sweet and gracious God quite contrary, I have been good, and therefore I will be still and ever good, and the greater benefits I have showed, the more sure it is I will not stand at the lesser, but from the more to the less with me shall be ever a sure sequel. And if I have bestowed mine own Son upon man even to death, how should it be thought that with him I will not give far lesser things also. O sweet again I must needs say, for what man or woman hath not thousands of mercies from the Lord, and therein even so many comforts to his ●ealt, that he will never forsake him, but I may boldly and with a cheerful heart, say, O Lord be merciful unto me, not because I have been a good servant to thee, but because thou hast been a good God to me. If my obedience were to be the argument why thou shouldest show me favour, my heart were gone, for I know mine own wickedness, and my sin is ever before me. But since thy former goodness in thy sweet mercy, are arguments to thee of more goodness to be showed by thee to the former, O Lord I abound with such arguments to move thy majesty blessed be thy name for them, and I pray thee my God and my comfort so gracious and kind, to add mercy to mercy, favour to favour, and help to help in this need of mine, that I owing thee now myself, for so many mercies, I may for more own thee more than myself, or myself, many and many times to love thee, to fear thee, to serve thee, and praise thee, whilst I have a day to live. Thus may we chaw this comfort in our minds, and taste the sweet of it.  
5 Yet if we have any care of the Lords glory, surely the Lord hath a quick eye to see it, and even for that also in mercy he will do for us and to us, for behold what followeth here as a second reason, why the Lord will reveyle his purpose to Abraham, and hide nothing from him. For I know him saith he, that he will command his sons, etc. A good thing to move us to all obedience generally, which the Lord ever seethe, and to this particularly of teaching and instructing our families and companies, 
Instruction of our families how highly God liketh.  which the Lord hereby (to set an observation of it) most greatly commendeth. Abraham did it, and God highly extolleth it, we cannot abide it, and shall he likewise praise us? Abraham did it, so many hundred year a go, and is it now but a new devise, that is not needful? Surely, conclude thus, and it is most true, he instructed his family, that they might know as he knew: and religion, and the service of God, live in them to the glory of God, when he was gone. And for this God will hide nothing from so careful a servant: we will not do it, but are both ignorant ourselves, and let others be also, caring not what betommeth of God's glory, either in our life or after our death, and therefore from so careless wretches he will hide all his secrets, all his counsels, yea all his comforts, and the light of his countenance, for ever. Beware, beware then, whilst we have time to amend and reform this fault.  
6 When the Lord saith The cry of Sodom, etc. he would give us thereby to consider well, 
Verse 20.  the horror of sin. So great and so ugly, 
The horror of sin.  so fowl and grievous, that it even crieth, and shriketh in the ears of the Lord for vengeance. Cain thy brother's blood crieth to me out of the earth, etc.  
Shall we then nourish and foster that with such pleasure, that day nor night ceaseth to solicit the Lord against us, yea to cry in his ear, that he would awake and plague us? Surely that man, that would cry still against us but to man, we would abhor and hate, and that which crieth louder than all the men in the world can, and that to God himself, and for greater punishment than any man can inflict, we are so far from hating, that we hate him that persuadeth us to hate it.  
This is strange madness, if we would consider it. The drunkards drunkenness crieth against him, and will not suffer the Lord to rest till he punish it, and yet he loveth it, so doth the Swearer, Adulterer, and such like, their sins cry against them, etc.  
7 When the Lord saith, Their sin is exceeding grievous, 
●erse 20.  we may rightly note the wonderful patience, and long suffering of the Lord, 
●ods great patience.  who beareth, and beareth, spareth and suffereth, holdeth and stayeth, expecting amendment, till many times the sins be horrible and exceeding grievous, as now they were in Sodom. Now hath he this slowness towards sinners, that will not amend, and is he void of affection towards broken hearts, that would do better, if they could, 
Note this and be of good comfort.  and daily do better as they can?  
far be such sour conceits from us: and no less far to presume to sin, because he is patiented. For we see here, though he stay long, yet he cometh at last: surely and truly, yea dreadfully and terribly, with streams of Fire and Brimstone from Heaven, upon such as presumed to go on in their wickedness: notwithstanding any admonition to the contrary, till their sins were exceeding grievous.  
8 But the lords phrase is, that He will go see if all be true or no. 
Verse 21.  Not therein employing any want of knowledge in himself, how all was, 
Knowledge before punishment.  who can not be deceived or ignorant of any thing, but by an humane speech. After our manner giving us to note, how ever in justice, knowledge of a fault, should go before punishment of the same. And credulity avoided, to believe the worst, 

Overmuch credulity a blot.  
Read upon Gen. 11.5.   as a horrible vice. It blotted Putiphar, it blotted David, and it blotteth and blacketh who so ever is spotted with it.  
9 When Abraham heard the lords judgements against Sodom, What doth he? 
A true touched heart with regard of God and his brethren.  As we do in these days: Care not who sink, if we swim, pass not who perrishe so we be safe. No no, such sinful unfeelingness is far from the heart of so good a man. And the Text telleth us, He stood yet before the Lord, and entereth into a zealous and careful consideration, both of the lords glory, and justice, as also of the good of as many faithful as might be found in Sodom, and with all humility pleadeth for them both: his words you see, and mark them well. O this heart, where is it now amongst us, either to tender what profane tongues may speak of our GOD, or to pyttye, and pray, against the intended punishments of our Brethren? Alas, (as I said) we care not for any man's woe, but our own, and this true love to God and man is decayed amongst us. We will scarce pray for our near neighbours, that live daily amongst us. Much less do the estates of many righteous people in foreign countries affect us. But learn we in the fear of God, from our father Abraham, here to have a better heart, whose true touch and hearty speeches in this place, shall witness against us, if we do not.  

Good men hope the best.  10 But why did Abraham dream of any righteous in so vile a place? Surely because he was a good man, and hoped the best of all places. so teaching us to leave that judging vain, and condemning brain, that we love too much. A good heart hopeth God hath his portion, and all be not bad.  
11 If fifty, if forty, if thirty, if twenty, if ten righteous had been found, 
Of what price God's children are with him.  a promise from the Lord we see he●re, that he would spare the whole City for their sakes, and shall we not see in it the price of his Children with him, whatsoever the world thinketh of them, as also what good cometh many times to the very wicked, by them and for them? The world hateth and maliceth, mocketh and contemneth the godly, making more account of one profane Esau, then of twenty true hearted jacobs: but the Lord, whose love is life, and worthy regard indeed, more esteemeth one jacob, one true Israelite, one faithful servant of his, than he doth ten thousand worldlings of uncircumcised hearts and ears, yea ten of them shall stand before him, even to turn him and alter him, as I may say, from anger to mercy, when he will not vouchsafe, but for their sakes, to respect ten thousand thousand, of such as the world hath honoured for magnificoes, and men and Women of great account. O ever then may my soul and yours, seek and sue for the Lords lou●, rather than the world's liking, and say with the sweet singer of Israel: 
The greater sort crave worldly goods,  
and riches to embrace:  
But Lord grant us thy countenance,  
thy favour and thy grace.  
For thou thereby shalt make our hearts  
more joyful and more glad  
Than they that of their corn and wine  
full great increase have had.  And let these dogs and swine of Sodom behold, whether good or evil cometh to a land, a City, a house, by such as fear God. For ten sake they all should have found mercy, and have escaped this fearful plague of fire and Brimstone from heaven, and are these then the hurts of a place, the woes of a commonwealth, such as must be not only weeded out, but digged and rooted out, or else we shall not be well? O price with God, and profit to men, of such men and women wheresoever they are, more than we think of, and let us ever hereafter consider it better.  
12 In that he calleth them righteous in hope some were so, who yet were not circumcised, plainly it showeth, 
Salvation not tied to the Sacrament.  that in those days this popish doctrine was not hatched, the salvation is tied to the sacrament. If righteousness then might consist without circumcision, why may not children now be saved without baptism, which is in the place of circumcision, so long as no contempt, but God's speedy visitation by death is the cause. This is a new doctrine you see then, & not ours, which was embraced & held of father Abraham so many hundred years ago. And I warrant you this Angel which was Christ, controlleth not his speech as untrue, but letteth it pass as very right. And as he tieth not righteousness and salvation to the sacrament, so neither doth he it to his own life, but even then he knew it true, that Peter after long preached, that though God chose him and his for his peculiar people, 
Act●. 10.  yet in all other nations also he might have, if it pleased him some.  
13 When he asketh whether the judge of all the world should not do right, he reasoneth from the lords office, and teacheth us, that with humble boldness we may do so in our earnest desires: as shall not the father pity his child, and help him, etc. Lord thou art my father then, for thy place sake, pity me, help me, save me, and keep me, I beseech thee and pray thee, etc.  

With what humility God is to be prayed unto.  14 In his title of dust and ashes, so often applied to himself, we see all of us, both the humble conceit that this great Patriarch had of himself, as also the reverent humility he spoke to his God withal. Two special things for our use in these days, wherein we are puffed up, and swell with filthy pride and forgetfulness of ourselves, as though we were made of some far more precious matter then dust and ashes, and wherein we speak to our God as unreverently and rashly, as ever did any profane mind, for many of us, without any such spirit of lowliness and dread, as here was in Abraham, not considering what we are, and what God is, how unworthy we are, to speak or breath before him. But we swap us down in our places most unreverently, and then we stare, and look, and gape, and yawn, and huddle and tumble up some unliked prayers of the Lord, not only without any profit to us, but to our great harm, for so undutifully using the name of God. Well think hereafter of this example of Abraham better, and amend both these faults.  
15 It is worthy marking again, how Abraham iterateth his requests one after an other, from fifty to ten, and yet the Lord is not angry, but heareth him patiently, and kindly maketh answer to every one, he will not do it for so many sake. And is he changed from this kindness now, if I do the like upon occasion. No no, our God is one for ever, not subject to change, and therefore boldly and comfortably do as your need constraineth, he will abide you, and answer you as shallbe fit.  

O comfort  lastly mark it, and forget it never, Abraham maketh an end of entreating, before God of hearing him. O sweet, O dear, and gracious God, what joy is this, can my soul wish a greater mercy, then that I may speak on, and he will hear, yea that I shall give over first, and not he, when once I sue unto his Majesty? Lord make us profitable users of this mercy.    

Chap. 19  
The cheefeheads be three. 

The care of God for the safety of his faithful, to the 24 verse.  
A fearful example of his wrath against sin, to the 29.  
The fall and fault of Lot, from thence to the end.    
PArticular things in this Chapter, observe we may many, as in the former.  
1 He calleth them Angels, who before were called men, and therein we may note the manner of the scriptures and word of God, 
Verse. 1.  how it useth by one place to lighten and expound an other, 
One place of scripture expoundeth an other.  expressing more plainly to avoid doubt, what before was more obscure, & might cause doubt. Again in so expressly saying they were Angels, that foolish conceit is overthrown, that they were these three, the three persons in Trinity, as also that most wicked blasphemy of some heathenish spirits, that Sodom was destroyed by Necromancy, to wit, by fire procured by that art: when the Lord as he useth, executed his wrath by his Angels.  
2 When it is said in the 4 verse, from the young to the old, 
Verse. 4.  even all the people from all quarters. You see the state of that city, how general the evil was, and how fearfully it had spread itself, through all the veins & members of that place, that there was none good, but the spirit of God saith, all, all. A lamentable estate of any place whatsoever, when iniquity shall overflow all, and would God we drew not toward such fearful measure now under the Gospel, when it may be observed to a may-game, a Bear baiting, a profane stage play upon the lords day, and many such things, how we compass the place round about, as here is said these Sodomites did, from the young to the old, even all the people from all quarters. Verily the words of the Holyghost to jump upon us, and may very truly be said of us, and the Lord prevent by mercy and favour, in changing us from such lewd like, that such judgement and wrath do not jump also upon us, as it did upon these men. Mark again you may, when he saith all were such, the nature of sin how it spreadeth and infecteth, first one and then an other, till it have gone over all. It is the devils leaven, which stayeth not, till it have leavened the whole lump, and therefore happy is the place where it beginneth not: for it spreadeth quickly and largely and dangerously.  
3 Their shameless speech to have the men brought out that they might know them, 
Verse. 5.  very notably discovereth unto us, 
Custom of sin.  the impudency that sin affecteth in time, when it once getteth rule. Surely it taketh all modesty, and shame, and honesty away, and proveth the saying to be most true: Consuetudo peccandi tollit sensum peccati. The custom of sin taketh away all sense and feeling of sin. At the beginning men shame to have it known what they do, though they fear not to do it, and they will use all cloaks and covers that possibly they can to hide their wickedness. But at last they grow bold and impudent as these men did, even to say, what care we. And why? Certainly because this is the course of sin in God's judgement, that it shall benumb and harden the heart wherein it is suffered, and so fear up the conscience and conceit in time, that there shall be no shame left, but such a thick vizard pulled over the face, that it can blush at nothing, either to say it or do it. Behold these brazen browed wretches here, who after long use of sin (no doubt at first more secret, are now come to require these men openly, and to tell the cause, that they mighe know them, without all shame or spark of shame, in and at so horrible abomination. Marvel not then any more, that the adulterer blusheth not, the drunkard shameth not, nor the blaspheming swearer, hideth not his face. You see the reason, custom to do evil in that kind, hath utterly bereaved him of feeling and shame, as it did these Sodomites. A heavy and fearful case, for God's plague is even at the door of such people, as you see it was here for these Sodomites.  
  

Shall Abimelech be cheerful that his hand is clean, and assure his heart that God both s●●th it and regardeth it, 
Comfort in innocency how great.  and shall not we that know more delight in innocency, and be bold in the comfort of a clear conscience, especially when our just God must be judge▪ If Abimelech an heathen believed God would not smite a faultless man, will our dear Father smite his chosen children. when they be guiltless? O ever then let it be our joy to have clean bosoms, and our comfort strong upon that again, God will regard it.  
4 Even a thousand times consider the manner of his answer here, how he doth not plead any pre-eminence of a King, 
Verse. 5.  or any authority to deal with such as were in his country as he listed, but only pleadeth innocency, and a true meaning. 
No prerogative hath any calling to sin.  And shall Pagans go before us in understanding? Shall we which know so much be of opinion that the fig leaves and poor covers of our Gentry, of our Authority, of any thing in ourselves, or our friends, may make our sins now a days to be no sins? Can we dash the Lord out of his justice with such Cards and colours? O learn of Abimeleck another lesson, that sin is sin, as foul, as black, as ugly, as damnable in great ones, yea, even in Kings, as in other. And as hot or hotter shall the lords wrath be against us, happily much more, for mighty ones shall be punished mightily.  
5 We may also see in this King Abimelech the comfort of a clear conscience. He doth not hide himself as Adam did, but boldly reasoneth with the Lord, and saith: Did not he say she was my Sister? 
Read 1. Sam. 22.15.  Have I done any thing but with an upright mind? Great therefore certainly is the boldness and peace of a guiltless mind when one is wrongfully accused.  
6 God knew the integrity of Abimelech, 
Verse. 6.  and doth here acknowledge it, and will he not do the like by us, if our innocency be as good? Surely we may be certain he will to our great joy, and even with his own good liking. This example telleth us so, and it is very comfortable if we mark it.  

Verse. 5.  7 Yea saith God further to him, I have kept thee, lest thou shouldest sin against me. O heavenly goodness of our God thus to care for one that professed not his name. 
God keepeth from sin a heathen, and will he not us if we seek it?  Can this God suffer us, or will he suffer us to whom he hath vouchsafed the blood of his own Son, to run headlong into sin, if we had hearts to beg strength to the contrary, and to be afraid and loath to fall into so disliked a course of his Majesty? Never, never. And therefore by this occasion let us consider the same, as also whether the world, the flesh, the Devil, and all sin haileth us, and with true heat with fervent spirits let us crave his defence, 
Read 1. Sam. 25. verse 34.  be assured that he which kept thus Abimelech an heathen man from sinning against Abraham and his wife, he will never cast our petition away, so good, so honest, so liked of his Majesty: but will make us strong against all frailties of our nature, yea able to refrain and stand sound, though sin be even present as it were, and the opportunity very great. If we love holiness and purity we will ask, having such a comfort as this to move us: and if we love to fall, we shall be left, he will not keep us, and woe be to us one day.  
8 Lest thou shouldest sin saith he, and that against me. 
Ignorance excuseth not from sin, but from less or more.  In the first remember, that if he had wronged the woman, he had not known it was any man's wife, but took her as she said, that she was his Sister, yet sin saith the Lord had it been, and thou hadst sinned against me in doing it. A good caveat for those that think ignorance shall salve sores, etc. Surely they are far wide. Ignorance may excuse a tanto, but never a toto. Ignorance may lessen faults, but not change their natures. Sin shall be sin though I do it ignorantly. The latter teacheth us, 
Sin against man is sin against God.  that all sins against the second Table, and our duty towards our neighbours, redound to the breach of the first Table also, and are challenged by the Lord as offences against his Majesty. Against me, against me, sayeth the Lord. By name, this sin of adultery and whoredom, it reacheth to the Lord, and stayeth not at the woman's husband, or the man's wife, and the Lord will be revenged of it. Think of it ye adulterers and adulteresses, and know it betimes: 
O note.  though ye may deceive man, and blear his eyes with a thousand devices, of love, of service, and profit by you, whilst in the mid way he looseth by you what no gold can redeem, yet never can you blind the Lord. The sin is against him aswell as the man, and no gifts, no bribes, no cunning, can stop him nor stay him: as he is GOD, he will have vengeance for his part, and thou must have as sour sauce to thy sweet meat, as his dreadful justice can give thee.  
9 Then saith the story, Abimelech restored the woman to her husband. A true testimony, 
Let knowledge reform what ignorance offended in.  and in deed the only testimony of a touched heart, when knowledge reformeth what ignorance committed. Assoon as he knew, he restored her. Contrariwise, when we persist in that afterknowledge, which want of knowledge let us fall into, what touch is there, what token or testimony of God his working spirit? Surely all is dead there, and the veins of spiritual life frozen up: that man or woman's end shall be worse than their beginning, those later sins are more ugly than the former, and hell and damnation have even seized and taken possession of such souls to eternal woe.  
10 When God saith Abraham should pray for Abimelech: 
Verse. 7.  mark the high price that God maketh of the prayers of such good men if they may be gained and gotten. Secondly, that sins done in ignorance, and for want of knowledge, yet need prayer. Thirdly, how by this means God deriu●th both honour and safety to Abraham, a most gracious providence and comfort to all that mark it. And lastly even chiefly observe and note it how acceptable to God that the party offended and hurt should pray for him that did him the wrong. O what an hard case is this, and what one amongst us may be drawn unto it: yet even thus mild and sweet will the Lord have us if we please him.  

Verse. 7.  11 Thou and thy whole house shall die saith the Lord to this man, 
Offence a●ter knowledge.  and yet he knew not that she was an other man's wife. O Lord how assuredly then do they overthrow themselves and theirs, that know, and yet offend even in despite of knowledge, of conscience, of God, and grace, and what motions so ever they have to the contrary. 
job 31.9  Will you remember what job saith: If my heart have been deceived by a woman, or if I have laid wait at the door of my neighbour, then let my wife grind unto an other man, and let other men bow down upon her. And why, and why? mark what followeth: for this is a wickedness and iniquity to be condemned saith he. 
Verse 11. Verse 12.  Yea, this is a fire that shall devour to destruction, and which shall root out all my increase. O smarting wrath, how should it fear us. 
Hebr. 13.  Whoremongers and adulterers the Lord shall judge saith another place. The Lord even the Lord, whose love is life, and whose wrath is weeping and gnashing of teeth for evermore.  

For the sin of superiors inferiors also smart.  12 Mark again how the sin of the head, redoundeth in punishment upon the members: and be sure that it is not only so with Kings to their subjects, but also with Ministers to their flocks, Parents to their Children, Masters to their servants, and all degrees. Contrariwise, if the chief be good, see how the blessing reacheth unto the whole family in some sort also. 
Luc. 19.9.  For to Zacheus it was said: This day is salvation come to this house, not to Zache alone, but to this house, etc.  

Verse. 8.  13 Observe it also how early this King riseth in the morning, after he was thus admonished to perform the Lords will, 
To defer amendment.  and even heartily consider with yourself, that if a Pagan could not thus be quiet to defer amendment after he was wakened and warned by God to reform his fault: how is it possible that God's spirit should be in us, and yet no more touch, feeling, sense, remorse, nor amendment, than was in the days of our ignorance and deepest darkness? Truly it cannot be but this heathen King will accuse us in the great day if it be not better with us.  
14 It is said again in the text if you mark it, 
A good thing to inferiors the admonition of superiors.  that when he was up thus early, he called all his servants together and telleth them all: both to take away all suspicion of his fact with Abraham's wife, and so to clear her credit which he was to be careful of, and also to teach his servants by his example ever whilst they lived to beware. So careful are good minds not only of themselves, but of their charge. And how much the serious and earnest warning of so great a parsonage may do, I refer to your experience. Would God such warnings and speeches were more often made by such. But because you should not doubt of it, the spirit of God himself hath testified so much in this place, and saith, they were all afraid. See then the piercing power of a good exhortation or admonition made by a superior. Therefore again I say greatly to be wishshed they would speak more often.  

The third part.  
THe 9 verse. These things thus done, the King called for Abraham, and talketh with him: which teacheth us, 
Verse. 9  
Religion is humble, and Atheism proud.  that a true touched heart indeed with the word of God is not proud nor disdainful, but admitteth of far inferiors upon occasion to speech. If this King had followed the customs of some in our days that be no Kings, nor Gods neither, he would have sent out a message to Abraham by some page, boy or woman, and have kept his state, with great disdain that a stranger as Abraham was, should come to speech with his own person. But it is enough, Religion is humble, and Atheism is proud and sirly as the Devil, for such heart, such show.  
2 What hast thou done Abraham saith he, etc. A phrase and manner of speech if you mark it, 
Verse. 9  that showeth a wakened spirit in Abimelech from that great security whereinto his carnal affections had cast him. And it is a speech that would wonderfully profit us if we would use it to ourselves now and then, demanding of ourselves what we have done. The drunkard, if God gave him an heart to say alas what have I done, surely he would amend, so the swearer, the slanderer, and such like.  
3 What have we sinned saith he, we, we. A notable estate when a Governor joineth himself with his people in this to avoid sin, 
Verse. 9  caring that neither they nor he do any thing that may be sin and offend: and still carry your eye upon it, how he calleth sin, sin in himself aswell as any others, no way excusing or shifting or diminishing the matter with respects of years, of estate, of frailty, or any such like, and yet he an heathen, and we Christians.  
4 Upon me and my kingdom saith he, full well confessing again that a superior sinneth not to the hurt of himself alone. 
Verse. 9   

Verse. 9  5 But how should Abraham bring a sin upon them? verily because he said she was his Sister, 
Ministering occasion of sin.  and so gave occasion to the King to offend, to his own harm and his kingdoms. Well then we learn that to give one occasion to sin, is to bring sin upon him, 
Note.  and therefore we must make more conscience hereafter of ministering occasions, then happily heretofore we have done.  

Verse. 9  6 Pass it not over how this heathen King cauleth taking an other man's wife thus but upon ignorance not only a sin, 
Adultery by ignorance a great sin.  but a great sin, a strange sin, and a thing that ought not to be done. You know our days, and the manners of the same, I say no more, yourselves be judges whether Heathens and Pagans shall not rise in judgement against some that cannot say they knew not that she was his wife, and yet no remorse. Do these men think there is a God? a hell, any damnation, or salvation? would God they did. It would wring some grace out of them, if not for love, yet for fear.  
7 In Abraham's answer, that he thought the fear of God was not in that place, 
Verse. 11  
The fear of God as a bank.  and therefore they would kill him for his wives sake. You see what holdeth out, and what letteth in all wickedness into a place, be it kingdom, or town, or house. If the fear of God be there, the bank is strong, the floods of lewd life cannot overflow: but if it be not, no thing so horrible but it will enter: yea even this in Abraham's judgement, that a man shall be murdered for his own wife. Happy then is the place where this fear is, and cursed where it wanteth.  
Lastly, the King's gifts and liberality to Abraham, his kind offer of his land to dwell in, his good nip that he gave to Sarah for her dissembling, saying, he was her brother, whom God had given her for her husband, and to be a veil to shield her, and cover her from all harms, are good fruits of a heart moved with that which God had said to him and for our instruction. Also that Abraham prayeth for him heartily and unfeignedly, and is in perfect love and charity with him, though somewhat he had wronged him is worthy noting. And lastly, how when sin is reform, God altereth his punishments, and taketh them away, healeth all the house whom he had closed up from bearing of children, with such other things, are matters of profit to us if we mark them. Blessed is that man and woman that heareth God warning them, obeyeth his warning willingly as this King did, abhorreth that which is evil with him, and with speed and care reformeth things amiss, as he did, for such will all godly abraham's pray, and God by them will be entreated to take punishments away, and to put mercies in their place to his great praise and their great comfort evermore.    

Chap. 21.  
The general heads of this Chapter are these three. 

The birth of Isaac from the 1. to the 14.  
The banishment of Agar from the 14. to the 22.  
The covenant betwixt the King and Abraham.    
THe first particular I note is this, the performance of that promise in his appointed time that was made unto Sarah before in the 18. Chapter verse 10. concerning a Son. 
Verse. 1.  
God ever performeth promise, but in his time not in ours.  It doth assure us thus much, that the word hath not passed God's lips ever, which proved not true, and shall prove true to the world's end. Truth being essential to him, and he never changeling: only this there is, a season and time appointed, either revealed or otherwise, which we must expect. Tarry that and all shall be well, for so did Sara here, and the godly elsewhere ever, and had their desires.  

Vers. 3.4.  2 Isaac is circumcised, and called Isaac at his circumcision, so have we now our names at baptism. 
Our names remember us to be new men.  That Sacrament then, as this now, are sacraments and signs of our new birth. Fitly therefore by the receipt of our names at such time should we ever when we hear them be remembered, that we have promised to God and his Church that we will be new men.  

Verse. 6.  3 Sarah rejoiceth at this gift of God in her old age and her husband's age, 
Children should cause joy, and not distrust.  reproaching therein and reproving plainly the coldness and dullness, the blindness and unkindness of some, that having children given, not one, but many, not in age only, but from youth to age almost every year, rejoice not, but murmur fearing and distrusting, and far far from this good woman's heart. She even danceth for joy in her mind, and saith, who would have thought, etc.  
4 Sara giveth this her own child suck, herself, 
Verse 7.  till it was to be weaned. 
That mothers should nurse their own children.  An ancient and good example to be followed of all women, that have no true inability indeed to deny it. For to this end hath God provided nourishment for it in the mother's breast, that it might be so. The earth also nourisheth the plants and herbs which she bringeth forth. The tree no less with her sap and suck, the bows and branches that spring out of her. All other creatures do the like, be they never so fierce. The Tiger, the Wolf, the Bear, and the Lion, yet gentle to their young ones, and give them suck. Shall only women more unkindly than any, deny them nourishment? The mother is content, when she cannot see it, nor handle it, but hath it in her body to nourish it, yea and to abide many a sharp nip and pinch for it, eating this, and forbearing that, as shall be best for her child she goeth with: and when it is borne, that they may see it, and h●●●le it, behold it, and joy in it, yea when it lieth in their laps and crieth, holdeth up a pair of little hands and eyes, begging as it were, and entreating for God's sake, to be nursed and nourished by them, rather than any other, is it not a hard heart, that can cast it away, and put it to a stranger whose affection can be but frozen in comparison at least for a while? lastly the dangers of this are not few, if they were well considered. For many a disease and ill quality is drawn with the milk from a bad Nurse, beside that experience teacheth us, that many plants will never prosper, except they have of their own earth about them. All these things than persuade us as much as may be, to follow Sarah here this good Woman, and to nurse up our little isaac's that God doth give ourselves. Yet necessity hath no law, I know it true, but let not wanton unwillingness, nor unwilling, wantonness, be necessity. judge of this thing in a godly feeling according to your place, and other true circumstances, and I leave it to you, I prescribe to none, neither say any more.  
5 When the waning time came, Abraham made a feast, yea a great feast, 
Verse 8.  saith the text, and it teacheth us the liberty of God's children, 
Customs ought not peevishly to be carped at.  according to places and times wherein they live, touching such matters and customs as this is. We ourselves have our fashions and uses at birth, at Baptism, at the mother's going to church to give thanks, in her lying in, etc. What may well be done, and suffered and liked, let it not be peevishly, waywardly, spitefully, and unjustly traduced: For this very feast and fashion of Abraham might be censured, if to find fault were to speak true, if malice were zeal, and a froward nature were a good mind by and by. Surely as the Apostle said, To the clean all things are clean, 
Tit. 1.15.  so say I to meek and modest minds, all customs that may any way be charitably interpreted are acceptable, & as he saith again, but unto them that are defiled & unbelieving, nothing is pure, but even their minds & consciences are defiled, so say I unto those that are waspish, and wayward, spiteful and froward, every thing that they fancy not, is unclean and unlawful, either Heathenish or jewish, or popish, or someway intolerable, and their fancy is regularerum the rule of right, unto which all men's doings must be framed, if there be peace. But there is a rule, that all godly minds prefer before all such rules, to wit, even the rule of the blessed Apostle, If any man lust to be contentious, 
1. Cor. 11.16.  we have no such custom, neither the Churches of God.  

Verse 9  6 Ishmael mocked Isaac and Sarah spied it. The son of the flesh, 
Mocking and mockers be odious.  the son of the promise. See in a figure the condition and order of the world. The ungodly are mockers, gibers, flouters and flirers, at such as the Lord hath looked upon in more mercy, than he hath upon them, and it is no new thing. Patience must pass it over, and God will pay it home as he did this. This mocking they take to be but a small fault, if any at all, but the Apostle saith it is bitter and cruel persecution. Peruse the place, Galat. 4.29.  

Verse. 8.  
Dislike soon spieth a fault.  7. That Sarah spied it, and not Abraham, the reason might either be in her more usual being which the children than Abraham was, or in her affection, which was not so good to Ishmael, as abraham's was: he being Father, and not she mother. Now we know it well, that mislike quickly spieth a fault, when affection to the party is somewhat darker eyed.  
8 She craveth of Abraham, that both mother and Child may for this cause be cast out, 
Verse. 10.  and though it grieved Abraham in respect of his Son, yet God in the end joined with Sarah, 
Mocking punished.  and admonished Abraham that it should be so. It noteth unto us how mocking and scoffing flyring and gyring, pride and vanity, and the contempt of God's promises, never scapeth God's judgement, but is both observed and punished some way or other, first or last. Nay mark it more, which in deed is more, the Child's fault is the mother's smart also, 
Child's fault mother's woe also.  and she likewise must be cast out by Gods own sentence. For happily she saw and heard these mocks, and rebuked them not, but cockered and dandled such wicked beginnings in her young imp: but very sure I am in our days many foolish mothers do it, and are so vainly pleased with their children, that even their faults please them also. But let them mark this example, and provoke not God. He is as able, and let them fear it, to cast both them and their children out of his house for ever, as here Abraham was, these two out of his.  
9 The Text saith, 
Verse. 11.  This thing was grievous unto Abraham. And we see in it, 
Grief betwixt the best cupples.  what griefs fall out now and then betwixt the best couples. The one desireth and earnestly seeketh, what grieveth the other to the very heart. But what then, Matrimony ceaseth not to be the holy ordinance of God, though these troubles in the flesh, 
1. Cor. 7.  as the Apostle calleth them intercurre.  

The second part.  
1 When God commandeth Abraham that he should do so, 
Ve. 12. etc.  
A notable glass for parents.  then mark how straight Abraham leaveth, and forsaketh all private affection to child or mother, and obeyeth God's commandment. So so must it be with us, if Abraham his spirit be in us. And what an example should this be to all Parents to govern their minds by. Abraham was godly, Ishmael his own flesh, and child, yet he executeth the Lords will upon his own child, to his smart, and upon the mother also, preferring Gods will before them both, and forsaking them, rather than God's commandment. What shall or can our doting affections answer to this example? Murders, adulteries, blasphemies, and swear, are suffered by us, with many more, and no correction done. No it is to be feared, many of us had rather shake of all God's commandments, then once make our children smart a day. But be wise, be wise, and regard such good examples as this, when we meet with them.  

Verse 14.  2 It is said, that Agar wandered in the wilderness of Beersheba. 
As notable an example for servants well placed.  A lively example of God's justice upon servants, that being in good place cannot be thankful to God, and dutiful to their masters, but will so behave themselves, that they lose that place. Such wander many times up and down, to their great grief and shame, and want both in back and belly those comforts which they had very easily and largely, if they could have considered it. Nay, which is more, their wandering and want, many times brings heavy and doleful ends, to their ignominy in this world, howsoever they escape in the world to come. Wherefore let all such as are well, and live well, be they servants or other, remember this example of Agar, thrust out from so good a place, and now desolately, and heavily, wandering with her poor child up and down the wilderness.  

Verse. 15.  3 And when the water of the bottle was spent, saith this story, 
Affliction followeth afflict on when God will, and ever greater and greater, & the last, worst.  she cast the child under a tree, and went and sat over against him a far of, about a bow shoot, lest she should see the death of him. First observe, how affliction followeth affliction, and one grief in the neck of an other, when once God beginneth to exercise us. She lost her place, she wandereth in the wilderness with her child, comfortless and desolate, the water of the bottle is spent, and no more to be had, when the child crieth for drink, and is ready to die for it: and lastly, she giveth her child up to death, as she thought, getting her far of, as unable to hear the cry of it. The least of all which, was a bitter pang to her that tasted it. Let it school us if the Lord so deal with us, we are not privileged, we have no immunity. If the cross come to us, as a thing judged fit for us of our God, we may not set him a stint, and say thus much will I bear, and no more: but leave him to his own good pleasure, expecting, and enduring even one upon an other, as thick, as ever it shall please him to send them. Taking hold of his promise by a lively faith, that he will never lay more upon us, than he will make us able to bear, 
1. C●●. 10.  but will give the issue with the temptation, that we may endure it. And praying to his Majesty upon that promise, that for his mercy sake he would so do. Nay, mark more here in this woeful Woman, that her last cross is the greatest of all, namely the casting of her Child down under the tree, that it might die for want of drink, and going from it to be out of the cry. 
〈…〉  O fathers and mothers, but mothers especially, that know what love of children means, consider of it. What heart had this woeful woman think ye, when she laid down her child out of her arms, nay when she cast it down, as the Terte saith, like a woman all torn in pieces, and distracted almost with the woe and wound of a pained heart? How did she look upon it, how did she take her leave from it, when the Child cried, lifted up his wa●rie eyes upon her, stretched out hands and arms to go with her, and not to be left there without her? What wring gripes, what twitching pain, when she turned her back upon it to go away▪ What depth of woe came her tears from, when she set out the cry and wept so dearly? O heavy mother, if there were every any in this world. O pitiful parting betwixt a mother and her Child. O sorrow upon sorrow, and the last the greatest by a thousand degrees. Whose stony heart bewayieth not, as we hear it, this ruthful case, of a poor Mother and her Child?  
Learn we then carefully, as I said before, both how cross followeth cross, and how still greater and greater, and the last the worst of all, if it please God so, and let us harden ourselves for it, in his holy fear, and not be over tender. secondly observe we again the divers passions of love herein, either of parents to children, 
divers effects of love in friends.  or friend to friend. Some cannot be drawn from them either day or night, when they are like to die, and it is a great love, and a good. But here it is otherwise, for the mother's heart cannot abide to see the child die, and this also because she loved it. So are many where they love entirely. Thus differ our divers natures even in one thing, and we have our divers reasons upon divers circumstances. Blessed is the party, whose affections draweth nearest the Lord's allowance, and an holy patience. Lastly consider it, & that not a little how in this bitter agony, & most heavy plight, 
Agar raileth not as some do.  yet she neither openeth her mouth against the Lord, nor against the means of her woe Abraham & Sarah, no not against Sarah, that was the first and chief cause indeed, to stir up Abraham to put her away. No cursing, no banning, no raving nor railing, is heard out of her. A very great commendation of her, and a very great want in our days, in some, that think themselves no common Christians, for that thing almost happeneth not cross to their minds, but the very air almost is infected with their ban, be it never so small, and of no account. Their soul is acquainted with bitterness altogether, and their tongues cannot but take like course. What would these do, if they were as greatly grieved as Agar was. Nay whether would they have sent Sarah, especially if they had been in her case.  
Surely, surely, neither Abraham, nor Sarah, nor God I fear me, should have escaped curses many and great, but for Sarah, she should have been cursed to the deep pit of Hell ten thousand times and further, if sin there were any further torment to be had for her. But learn. O sivie and furious Spirits, even by Agar here, an other lesson, follow it and use it with careful hearts, if you mean not to brew for yourselves in hell, what you wish to others.  

Verse. 17.  4 But what now of Agar and her child, in this depth of distress and danger? 
When grief is at ●till then God is at hand. O sweet comfort.  O mercy and comfort, mark it if we be alive. When the grief is at the top, and the case at the worst, when the world and all worldly means are given over, than God is nearest, present, and at hand, and sendeth his Angel to succour this comfortless Woman and her Child, to his eternal praise and her greater joy than ever tongue can tell. The Lord heard the voice of the Child, saith the 17 verse, and the Angel cried from Heaven to her. Who will despair of God and his help whilst life is in him, that heareth, and seethe, and marketh this? Shall it ever fall out, that the seed of jacob shall want relief, when Ishmael the mocker is not neglected? Cannot God forget his promise, and let Ishmael die, and can he forget all his promises in Christ jesus sealed, 
2. Cor. 1.  and delivered in the blood of his Testament? yea and amen in him, immutable and inchangeable forever, and cast away the care of us? O far be it from our souls to think it, and our hearts to fear it. This is our warrant with many more, when our case is worst, he seethe and pitieth, heareth and helpeth, and will never forsake us.  
5 See it again, how warily the Text speaketh, saying, 
Verse. 17.  God heard, and the Angel spoke. It doth not say the Angel heard the voice of the Child, and so cried. Lest we should have left the Creator, and fled to the creatures in our distresses. Call upon me in the day of trouble, saith the Psalmist, and I will here thee, I, I, 
Psal. 5●.  and neither Angels nor Saints. They shall help as GOD appointeth them, I mean the Angels, but God heareth and pyttieth, and directeth all.  
6 When it is said, The Lord opened her eyes, 
Verse 19  and she saw a Well of water to give the Child drink of. It teacheth us all, that except God open our eyes, we can neither see nor use the means which are yet before us. The Child grew and dwelt in the wilderness, sorrow was turned into comfort by the lords mercy, and touching outward things, God caused him to prosper. His mother took him a wife also, in his time, to note the authority of parents, and obedience of children in that matter, and those days.   

The third part.  

Verse. 22.  COncerning the covenant betwixt Abimeleck and Abraham, 
True piety purchaseth true reverence.  which is the third general head in this Chapter, you see the occasion of it in the 22, verse. Namely because they saw God to be with Abraham in all that he did. See we by it, how the godly are feared, even of men far greater than themselves, for their holy walking before the Lord, and his gracious countenance to them again. 
Mark. 6.20.  So we read of Herod, that he feared john, and reverenced him, because he was a just man and holy, not for any worldly pomp or outward strength that he was able to make, to hurt him by, for his coat was hairy, his girdle of a skin: and yet stracke the virtue of his life, & majesty of his calling through the golden Robes of Herod to his very heart, and made him afraid of him. Great is the power then of true virtue, and would God we would mark it, as also the dignity of the calling of the ministery, if it be maintained.  
2 The king's request being honest, note also how easily Abraham yieldeth his consent unto it. Ever a virtue in good men to be gentle and courteous, and easy to be entreated, for lawful things. The contrary, a fowl vice, wheresoever it is morosity and frowardness even in every thing.  

Cost is not ever well spared.  Lastly that Abraham giveth sheep and beeves, etc. learn we not only, how lawful, but how wise a thing it is, and commendable, both to get and maintain peace with our cost sometimes, and that it is not ever by and by well spared, that pinchingly and peltingly is spared. But it is even verified in that many and many a time, penny wise and pound foolish. Thus this chapter endeth, and we may end also with David's remembrance concerning wisdom, that the fear of God is the beginning of it, a good understanding have all they that do thereafter, 
Psa. 111.10  and the praise of it endureth for ever.    

Chap. 22.  
General heads in this chapter, these chiefly. 

The commandment of God to have Isaac sacrificed.  
The obedience of Abraham.  
The deliverance yet that God gave at the pinch.    
1OF particulars this first, that it is said after these things, 
Verse 1.  God did prove Abraham, etc. That is, 
〈…〉  after so many trials now already passed and spoken of, yet God tried him again, and harder than ever before, namely in the sacrificing of his own and only son. What should we learn by it, but this, that there is no time limited, no age freed, no person exempted, no not Abraham in his old age, but whilst life lasteth, so long shall God's exercises be incident unto us. And even still the later the greater peradventure, if so God think it good, yet all for the best, for either they make our faith and virtue appear, and so God is glorified for his graces given unto us, and others are helped by our example, or else our infirmity showeth itself to the greater humbling of us, and driving us to prayer, for greater strength, Remember also the great honour that Abimilech the King had showed him presently before, and now mark what followeth the death of his Son, for any thing he knoweth. Thus is the life of God's Children, a mixture of sweet and sour, and a continual interchange of sorrow and comfort, comfort and sorrow.  
2 Let us observe the degrees or amplification of this cross of Abraham, by some circumstances that are laid down, 
The circumstances that amplify this trial.  as first, that Abraham must take him and sacrifice him his own self, and with his own hands, a great matter, and far more than if he had given him over to an other. Secondly of the person to be taken, who was he, thy son saith the Text, and not thy servant. Thirdly thy Son, and not thy wives Son alone, as some sons be. Fourthly, unicum thy only Son Isaac. fifthly, whom thou lovest, all circumstances of great moment, and greatly to be 〈◊〉 of us, that we may know in what sort God, God will be bold with us his creatures, and workmanship, when it pleaseth him. We must not think it strange, to be exercised even in those things that are dear unto us. But whatsoever they are, still to remember, that he which loveth any thing more than God, 
Luc. 14.26.  is not worthy of him. sixly that he must go with him three days journey ere he offered him. For the old saying is acerbissimae mora quae trahit paenam, & misericordiae genus est cito occidere morti destinatum. Bitter is the delay, when punishment must follow, and it is a kind of mercy to kill quickly, who appointed once is to be killed. Certainly, the griping thoughts and twitching passions, that Abraham felt in his mind during these three days, made this trial of his far greater, than it had been, if presently he should have smit that blow. lastly, that he must offer him for a burnt offering: O depth of trial, able to have swallowed us up, a thousand of us: both to lay his hands upon his dear Son, and then to burn him to ashes, when he had done, his own self making and tending the fire, till all was done, and putting piece after pe●ce into the flame, when any was without, and with his own eyes to see all this, and to look upon it. Hear is a trial, to tell us what God may do, if it please him. This he did to one far better than any of us, and yet we must be nice, and tender, and dainty, and if GOD touch us but with the ache of a finger, or a toe, we strait think he dealeth hardly with us, and he hath forgotten his love. But O learn, learn, and see this.  

The second part.  
THen Abraham rose up, saith the Text, etc. 
Verse. 3.  Hear we see the most wonderful obedience that ever we read of, 
A ra●e obedience.  joined, or rather flowing from a notable faith and both of them held uppe with the ordinary props, no doubt of God's truth and omnipotency. The nature of which, is either to uphold other. For his truth vphouldeth his omnipotency, and his omnipotency his truth. And this his obedience is set out even from the beginning, to the lifting up of the very knife.  
2 We may here observe, 
How the commandments of God seem so hard, ●r to whom.  what maketh the commandments of God seem so hard unto men. Surely not so much the nature of the commandments, as their nature to whom they are given, which being crooked and corrupt, marvelously fighteth and rebelleth against the same strongly. For say to an angry, furious, and hot bludded man, thou must forgive, and love thy neighbour, bless him, when he curseth thee, do good to him, when he doth hurt to thee, etc. Out he crieth, it is impossible, how can a man obey such a law? But say to an Abraham, that is, to one that is borne again, and regenerated by the Spirit of God, in such sort as Abraham was, who hath now God reigning in him, in steed of old corruption, offer thy only Son, beloved and dear to thee, even with thine own hands, and burn him when thou hast done, for a burnt offering, and you see here, he will do it without grudging, or gainsaying. So sure is it, that if the Lord have altered our nature, His yoke is easy, 
Math. 11.  and his burden is light.  
Well therefore, may we say it is with us sinful men, as it is with sick folks, who wonder at the stomachs, mirth, and cheer, of the whole, and think it a very hard matter to do so. But where is the hardness? Is it in the thing, or in the weakness of the sick?  
So I say is it, when we think any part of God's law so hard and hard, as many do.  
3 In that it is mentioned, he rose early, to accomplish this business, therein hath the Holyghost made manifest, not only his great obedience, but his wonderful alacrity and forwardness in the same, a strange example in so hard a matter. But what can not God's spirit effect, if it be powerful in Man or woman.  

Friends earthly affections must be warily prevented  4 He maketh not his Wife privy for any thing we can see in the Text, and as we may conjecture, for fear she should hinder him by any womanly weakness or motherly tears, from his bounden and purposed obedience. Which if it were so, fitly doth it admonish us to do the like, when we justly can think, that our friends affections will any way tempt us or totter us against the Lords commandments.  
5 Abraham took the wood of the burnt offering, and laid it upon Isaac his son, 
Verse 6.  to go towards the place of death that God had appointed. 
A figure of Christ.  Behold a lively figure of jesus Christ, bearing his own cross towards the place of execution, even as young Isaac doth here the wood to burn himself withal, though as yet he knew not so much, and in the end God prevented it.  

Verse. 7.  6 Behold the fire, and the wood, saith Isaac to his father, 
How to answer in things yet hidden.  but where is the Lamb for the burnt offering. O prick and wound to the Father's heart no doubt, when the Child thus spoke. But he was resolved, God, not natural affections must now be obeyed. Therefore he taketh courage to him in a godly determination, and concealing all still from the Child, answereth him, My son God will provide him a Lamb for a burnt offering, and so went on with the Child still. In which answer of his being of God's providence, in a case hidden and secret, as yet, we are notably taught in all distresses, what to hope, and what to say: Surely even as Abraham did to his Child in this place, Dominus parabit, The Lord shall provide. If the wife say with Tobias wife, what shall we do, we are poor, where shall we have bread for our Children, where this, and where that. O be content, The Lord shall provide, is a good answer, a fit answer, and the answer of father Abraham in this place to his son. Lord give us faith, and thou never providest more notably a Lamb to save young Isaac here, than thou wilt also provide necessaries for us to save our lives, till the time appointed of thee.  
7 But now the matter can be no longer hidden: for they are come to the place, and the deed must be done, 
Verse 9  Abraham therefore buildeth an Altar there, and couched the wood, and bound Isaac his Son, and laid him upon the Altar upon the wood. Though the Text speak nothing of any speech of Abraham to his son, yet like it is, that ere he bond him, he showed him God's commandment, where unto his son readily submitted himself. 
What Abraham said when he bound Isaac.  josephus taketh upon him to tell us more, and supposing so strange a thing could never be done without some dialogue betwixt the Father and the Son, he saith it was in this sort.  
First the Father spoke to his Child and said: O my son, dear and beloved, 
joseph. Antiq. lib. 1 cap. 13.  with great care and diligence have I hitherto brought thee up, whom with a thousand desires I wished before I had thee. Thinking nothing more happy a comfort for me, then if I might live to see thee a man, and leave thee in my place, the possessor of all that I have when I go. But behold, it seemeth good to him now, that gave thee to me, to take thee from me again, and that I should lose thee. Which since it is so: O my gracious Child, endure this sacrifice: for I yield to God for my own part, who seeketh this service of us, for his continual favour towards us, both in peace and war. Thou art borne by nature to die a death at sometime, and now thy death must not be common, but of thine own Father, to the Father of all flesh thou must be offered in Sacrifice. As it seemeth, his mercy deeming thee unworthy to die, either by sickness, or war, or any other calamity. But taking thy soul from thee in the midst of prayers and holy service to his Majesty, he will place thee with himself: where as one mindful of the end wherefore I have brought thee up, thou shalt underprop mine age, and be my comfort, not of thyself and by thyself, but thou shalt leave unto me God my defence and comfort in thy place. Then answered Isaac the worthy Child of so good a Father, and said unto him.  
O my Father, I am content unworthy ever to have been borne, if striving against the will both of God and thee my Father, I should not willingly endure that determined by you both, which if none but thyself would have my dear father, I would not deny thee.  
Thus (saith josephus) spoke they each to others, and then all things being ready, up went the knife to give the blow, had not God of his infinite goodness stayed the hand. But O mercy memorable for ever and ever in the Lord, who will not the parting of such a father and such a child as yet, but staying the matter, altereth the grief into all joy, and delivering the father his child again, sendeth them both home together with as cheerful hearts as ever had any couple, no question in this world after any danger. 
Lamentat. 3.27.  What two examples be these for us to mark? The father showing us what it is to be used to the yoke from a man's youth as he was, surely it maketh hard things easy, and even the very greatest things to be better performed then ever they would, if such exercises often had not been. The Son teaching us what grace is effected by such gracious education as no doubt this Child had. And both of them laying before our eyes, such a pattern of obedience to Almighty God, even to the loss of life, as never we should forget, but beseech God with daily prayers, that we may come as near unto, as any case of ours towards his Majesty, shall require ever.   

The third part.  

Verse. 12.  IN that God forbiddeth now at this pinch, this sacrifice of Isaac to be made by his Father. We may well consider how careful the Lord is, least by any example of any commanded thing by him, others should take occasion to do the like, without like warrant from him. Which happily in this case would have been done, if he had not stayed Abraham's hand, but suffered the matter to be accomplished and effected. Men would peradventure have rashly judged such sacrifices to have pleased the Lord greatly, and so have often done wickedly.  
2 Let us mark here, when the Lord came to deliver here. 
Verse. 10.  Not till the Knife was up, and even ready to strike. 
Read the note upon Genes. 21. ver. 17. I●●. 11.  It teacheth us for ourselves, even then especially, to look for his help, when in man's eyes we are but gone. Yet must we trust no further to his help, than we make our attempts by his warrant. For we see he did not the like to jeptha.  
3 The Angel calleth, and forbiddeth, 
Verse. 11.  when as God could have stayed him by a secret power if he would. 
Why can Angel stayeth Abraham.  And why was this? Surely to instruct Isaac further, that what his Father did, was by God's commandment. Secondly to show him what singular care and favour God had over him, and toward him, who so notably would deliver him by an open Angel from Heaven. And thirdly, that all the world might learn by it, that they must have very good warrant, either to begin, or leave of, any thing belonging and done to honour God by.  
4 Now I know, saith the Lord, etc. 
Verse 12.  When he knew before very well, what heart was in Abraham towards his glory. But thus would God commend unto all the world, the adjoining of outward works to inward faith. Consonant unto which is Paul the Apostle, when he requireth a faith that worketh through love, 
Rom. 10.9.  and telleth us that aswell With the mouth we confess unto righteousness, as with the heart believe unto Salvation, also our Saviour himself who requireth to the inward acknowledging of him in the heart, the outward profession of him before men. 
Math 10.  
jam. 2.27.  This is that which S. james meaneth, when he saith, Abraham our Father was justified by works, when he offered Isaac his son upon the Altar. Seest thou not saith he, that the faith wrought with his works, and through the works was the faith made perfect, 
How saith doth justify and how works  etc. That is, Abraham by this means was known and declared to be justified, and his faith being effectual and fruitful by works, was thereby known to be a true faith, and not a dead faith. For S. james speaketh not of the causes of justification, but by what effects we may know, that a man is justified. True is the distinction therefore even of the Schoolmen themselves. Christ doth justify a man effective effectually, by working his justification, faith doth justify a man apprehensive, apprehendinglye because it taketh hold of Christ, who is our justifier, and works do justify also, but declarative, declaringly, because they show that a man is justified, as hath been said. So Christ, faith, and works, do all justify, but diversly. True also is it that Bernard saith, works are via regni, but not causa regnandi, the way to the kingdom, but not the cause of reigning there.  

Verse. 12.  5 I know saith God, but what doth he know? That thou Abraham, 
The fountain of obedience to God.  saith he, fearest God. Then behold the fountain of all obedience, the fear of God, and the witness again of the fear of God, true obedience, which being true, as it is most true, woe and bitterness to the inhabitants of the earth, if the Lord be not merciful for our obedience being turned into daily, fearful, and most careless rebellion, where is our fear of his Majesty become? Surely the Fountain is dammed up and stopped, and therefore no fruit can flow therefrom. Let every man private apply this, and say with himself, I think I fear GOD, but if GOD give judgement of my fear by my obedience, as he did here of Abraham, how will all prove, etc.,  

Verse. 12.  6 Because thou hast not spared thine only son, saith God, 
God accepteth will for work.  and yet he was spared. But this is the nature of our good God, to accept in mercy our will for our work, and a ready endeavour even for the deed itself, if he would not suffer us to go any further: but this, when the word goeth before to guide the will and not else. For those Baal's priests being destitute of the word, though they lanced themselves never so deep, yet neither in will nor work pleased the Lord. And it is a good place also of Paul, not sparing the body, etc. 
Coloss. 2. verse last.  So then with this cave at let us gather great encouragement to serve him, who will in respect of our ready mind acknowledge that we have not spared this or that, when in deed yet it is spared though not by us. Can we fear or doubt of reward if we do it when ready will is thus regarded? Or doth that doctrine of God condemn good works, which thus assureth us good will is respected? yet ever beware to exclude God's mercy, and to put in place of it the works merit.  
7 Consider what I shall now note unto you, and regard it with me from your hearts. Is Abraham's willingness to offer his Son, a token of love and great affection to the Lord? So saith the Lord here, and so he taketh it, even as a work that was done for his sake, and which but for his sake could not have been obtained at Abraham's hands for either gold or silver, by all the men in the world. O hearts of ours then that they could feel. O eyes of ours that they could see. What affection was it in the Lord to us, not to lay only his own and only Son beloved and innocent upon the altar of the Cross for us, and to heave up the knife as ready to do it, but in deed to do it? O love of loves, what love was this, and what affection to us was this? Abraham was commanded of our God who could command. Abraham should have sinned if he had refused, so should not God. Therefore if the one show love in Abraham a creature, what doth the other in God the creator? Well might it be said with a vehemency, So God loved the world. 
Ihon. 3.  So I say and so as no tongue is able to speak of it, nor pen write, nor heart think. The Lord give faith and thankful feeling evermore.  
8 Abraham thus stayed from sacrificing his Son, yet failed not of a sacrifice in his room, but lifting up his eyes, 
Verse. 13.  he saw a ram caught by the horns in a bush, 
God will provide for his service if we truly purpose it.  him he took and offered. Now remember we what Abraham said to his son before, that the Lord should provide him a Lamb. Was it not so? Did not God provide this ram to supply young Isaac his place? No question he did, and no chance but God's guiding hand brought him thither, and fastened him there. What should we learn then by it, but this, that if our hearts be set in deed to serve the Lord in our place and calling, certainly he will never suffer us to want the thing that shall be necessary and expedient for us thereunto. A great comfort and a true.  

Vers. 13.  9 Abraham taketh the ram, and yet none of his own: but Abraham was assured no doubt that it was Gods doing, and being so, he maketh no scruple to accept of God's offer and providence, 
1. Kin. 17.4.  no more than Eliah made question how the ravens came by the meat which they brought him. We cannot follow Abraham, except we had his warrant.  
10 Abraham calleth the place, the Lord seethe, or provideth, 
Vers. 14.  showing therein his care to continue the memory of God's mercy, not of his own fact, though in deed it was most notable, for if he had, he would have given some other title that should at least have glanced that way, but he doth not, and so should we ever seek the Lords glory, and not our own. Surely if we honour him, he will honour us enough etc. more things might be noted in this Chapter, but let these suffice.    

Chap. 23.  
Two things in this Chapter especially. 

The death of Sara, verse 1. and 2.  
Her burial 3. to the end.    
IN mentioning so precisely the age and death of Sara, we may note the singular account that the Lord made of her, 
Verse. 1.  and if we mark it well, we shall see it a prerogative above all other women. So would the Lord by all means encourage us to serve him.  
2 In that a woman who by nature is not strong, 
GOD strong, though we be weak.  in such troubles and griefs many times as she had, such removes and travels through foreign countries should live so long, how noteth it the power of God greater than any weakness, and how should it comfort us against any infirmity of body whatsoever.  
3 When it is said that Sarah died, though she lived so long, 
The tale that shall be told upon all.  remember ever the tale that shall be told of all flesh first or last, he is dead, she is dead. Thus you hard in the fift of this book of a great sort that ever they died were their years never so many. Again it teacheth us that there is both a better life and a worse death than here is in this world, otherwise what pre-eminence had God's children over the wicked, since they die aswell as they?  
4 But where died she? the text nameth the place, 
Verse. ●.  in Kiriah-Arba in the land of Canaan. Thus did the Lord place and set down in that country certain pledges and pawns, to assure the rest that he would in time give that land unto them as he had promised, and they should possess it. So may we now be assured of the kingdom of heaven, that forsomuch as many of our brethren and sisters are already there placed, and have taken possession before us, surely we also shall follow, and he will give that land, even that heavenly Canaan and new jerusalem for ever and ever.  
5 Abraham lamenteth his dead, but not the estate of his dead. So did Christ our master sorrow for his friend Lazarus. So are we permitted by the Apostle keeping a measure as men and women that are not without hope. 
joh. 11▪ 1. Th●●●●▪ Syrach ●  So doth the wise Syrach counsel us, and so hath all laudable custom ever allowed. This moderation appeared in Abraham, for in the very next verse it is said, Abraham arose, etc.  
6 He talked with the sons of Heth. 
〈…〉  Where we see and learn, that so we should give place to sorrow, that in the mean while we regard also things necessary, as the burial of our friends & such like: otherwise, our passions be impatiences, and as 〈…〉 the Lord greatly, so all wise men will mislike us worthily.  
7 He telleth them he is a stranger, etc. a great token of his rare humility and lowliness of mind, though he were in many respects a very great man. Then he seeketh nothing amongst them, but for his money, as good a testimony that way again of a contented mind, though he possessed nothing amongst them.  
8 Nay say the Hittites, my Lord thou art a prince of God amongst us, 
Verse. 6.  take therefore our chiefest places and bury thy dead in, a very great kindness and courtesy on their parts again. And let us mark in it that humanity and bounty bear a most glorious show even in heathens. O how can such virtues than disgrace God's servants and professors of a better doctrine than ever heathen knew?  
9 Abraham bowed himself unto them, and yet they were heathens, 
Verse. 7.  
Pride and disdain.  to show, that he well esteemed both them and their kindness. But we have not so much good nature many of us to our own brethren that are of the household of faith with us, what love soever they show unto us. Pride and disdain and scorn are the flowers of our garland, and yet none so good Christians as we, if we might be our own judges.  

Verse. 11.  10 divers offers are made him in great good will without any money, 
Why Abraham would buy and not take of gift. Read 2. Sam. 24. verse 24.  but Abraham would not so accept of them. He will buy for his money, but not take it of gift. And why so? happily because he would not receive at man's hands as beholden to him for it, what God had so often and so assuredly promised to give him. He would not prevent God's gift in any part.  
Lastly, you have here the name of currant given to money, to note the use of it, not to be hoardward up and lie in a corner, but to pass from man unto man according to his name. 
Verse. 16.  We read that money was first leather, 
Money why called currant.  than brass, than silver, than gold: but what saith one? I pray you note it. Quibus gradibus crevit pecuniae materia, iisdem decrevit antiqua mundi simplicitas, probitas, & integritas. Look how money increased from base to better, by the very same steps did the world decrease from good to worse: for the world was first golden, than silver, than brass, now leather or lead, or worse if any worse thing you think good to name. Money is better and men worse, the chest stored with better substance, and the soul filled with worse sins, yea even with all sins that so sinful a world can bring forth and infect withal.   

Chap. 24.  
In this Chapter especially consider these things. 

The counsel and commandment of Abraham touching a wife to be taken for his son.  
The obedience and care of his servant in that behalf.  
The contract or matrimony itself.    
MOre particularly mark in the first verse that Abraham is both old and rich, 
Verse. 1.  and let the use of it be this to assure our doubting minds, 
God can 〈◊〉 at all times.  that God is able to sustain us, when ripeness of wit, valour of body, and all natural power to work, labour, toil, and draw with the world are gone. Yea not only to sustain us, but with very great abundance to bless us, as here he did Abraham. And therefore tie not God to years, nor his mercy ever to the measure of your wit. But fear God in youth, serve him in age, and be assured that neither youth nor age shall want the benefit of his merciful providence. Away with that speech, that if we be not grown at 20. wary at 30. & rich at 40. there is never hope either of strength, wisdom, or wealth, for God is free, and not tied to times.  
2 But how came Abraham by his riches? 
Verse. 1.  the text answereth the Lord had blessed him in all things. 
God's blessing maketh rich.  Thereby giving the wealth of Abraham to the Lords mercy, and not to his own industry. So it is said elsewhere, Benedictio Dei facit divites, & benedictio Dei super caput justi. 
Prou. 10.  The blessing of the Lord maketh rich, and the blessing of the Lord is upon the just. Earthly wretches ascribe all to their own labours, policies, and fetches, but such unthankful hearts were there ever.  

In a strange Country God can enrich.  3 Pass it not over also unnoted where or when God made him rich, surely in strange countries, and when he was a very traveller and passer from place to place, not stayed nor placed any where. Even then in this wandering time which the old saying is doth not gather moss, yet God was able to bless him, & to make his store increase. Surely in such places it had been great power in God to let him still pass amongst them with life, though he had left him and let him be poor. But the Lord would even this also: and therefore where, where, is not God able to do for his if they please him?  

Verse. 2.  4 Abraham said to his eldest servant etc. Then we see in Abraham's house, 
Degrees of servants and order in Abraham's house.  orders and degrees, respects and regards divers of such persons as served him according either to time or qualities, or some circumstance justly moving thereunto. This we may follow in our days, wise men do it, & God disliketh it not.  

Verse. 2.  5 The putting his hand under his masters thigh, noteth unto us the form and manner of private oaths ministered privately in those days of superiors to their inferiors: 
Putting his hand under his thigh, what.  for publicly equal persons did otherwise. Or if you will, it showeth the servants obedience towards his master, and his masters power over him.  
6 If we consider the titles that Abraham giveth unto God, here they set out the terror of his majesty, 
Verse. 3.  and the might of his power, 
What men should think of, that take an oath.  as also that to him which is about to swear, nothing i● more fit to be thought of, than the power of God to punish falsehood, if it be avouched with an oath in his name. The forgetting whereof, maketh many a man and woman cast themselves and their souls headlong into great dangers.  
7 That exception that you see the old man take here against the daughters of the country, 
Verse. 4.  and his express commandment for a wife to be taken to his child out of the number of the faithful, teacheth us notably if we have Abraham's spirit in us, 
Religion chiefly to be respected in marriage.  to give Religion and the true fear of God the upper hand of all honour, friends, wealth, and glory of the world whatsoever, in all matches and marriages that we shall make either for ourselves, or our friends, children, or charge. Confer it with Gen. 28. Deut. 7. v. 3. 2. King. 8.18. where the like doctrine is taught.  
8 Pass not over again in this talk of Abraham about the marriage of his son without noting, 
Parent's authority in children's marriages.  what power the parent than had over the child in guiding his choice, and not leaving him liberty directly without cause to stray from his liking, oppose it against the licentious rage of children in these days, whose wit and only wit in this case must be followed, say parents to the contrary by grave experience whatsoever they can. Yet standeth it fast even in this matter as in all other, he that despiseth me, shall be despised of me, and he that despiseth parents, despiseth God who hath said, thou shalt honour thy father and thy mother etc. Now shall children think that honour of word, cap, or knee, is due, and the greatest matter of all others either to their own good or parent's comfort, belongeth no further to them then they list? It cannot be. Therefore who so in this matter taketh not parents good advise and consent, he despiseth God, and the curse doth rest upon him without repentance.  
9 In the 5. verse the servant reasoneth with his master, and putteth a case. Consider in it I pray you and learn, 
Verse. 5.  how it is not enough only to beware of forbidden evil, when a man taketh an oath, but care also must be had least in things commanded we offend, not knowing the full drift and scope of the Commandment. And for this cause doth this servant thus question with his master.  
10 Beware saith he, that thou bring not my son thither again, 
Verse. 6.  meaning into his own country out of Canaan And why think you? surely lest he should lose the inheritance promised him there by God. Why was the matter now in any likelihood? truly no. 
Abraham's great faith.  Abraham was but a stranger in Canaan yet, neither had any more possession than the sepulchre that he bought there for to bury his wife in. But by his faith which wavered not one jot in God's promise, he possessed even the whole land, and therefore he would not suffer his son to be removed thence to the woman, if the woman would not come to him. O that we had such faith to believe what is promised us, and to expect it with assuring hope, than should our hearts be free from many cares that now oppress them, and we possess to our good content what yet in man's eyes we have no hold of.  
11 In the 7. verse, Abraham maketh mention of the Lords calling of him out of his own Country, 
Verse. 7.  into that where he now was, and so stayeth himself upon that, that by no means he will doubt but God will go forward with his mercy begun in this and by this his calling. So, so, and even so should all we be in that calling whatsoever unto good that God vouchsafeth us. As for example, if the Lord have called us into the land of light by hearing the word preached unto us, 
Note well.  or any other good means whatsoever, neither should the world, nor wants of men, neither any thing in this life, make us return to the land of darkness again. So of Magistracy, or ministery, or such like, the calling of God should be our strong stays to go through with it against all assaults to the contrary. But especially this is a place, and an example for them that for any earthly preferment in marriage of their children, can be very well content that they should be carried from Canaan even again and again to Mesopotamia, that is, from the grace and light of God which he hath given, and from the place where he hath promised to give an inheritance into the mists and clouds of old ignorance again, and all damnable superstition. Abraham here abhorreth it though his son should lose his wife thereby: and surely as he should be our example to follow ever, so shall he be their condemnation that will not do it.  

The arguments of Abraham's faith.  12 Mark again in this verse the arguments whereby Abraham strengtheneth his faith. First he alleged the deed of God in these words, qui eduxit me, which brought me out. Secondly his promise, qui locutus est & iuravit, which spoke unto me and swore. And why doth he not allege his own doings, and say, because I obeyed him, and left mine own country for him, or because again I offered to kill this son of mine when he bade me, and to offer him up in sacrifice to him or some such like? surely because the children of God were never acquainted with bragging of their own works, and putting God in the nose with their own merits. Some do it, and alas will not see how they offend in it, but men and women possessed with Gods saving spirit, never did it, neither will do it. Abraham knew merits in him were no such props to his faith, as mercies in God, and therefore silent in the one with comfort he aledgeth and remembreth the other. So let us do if we have no calling but the common calling of Christians. And if we be further either Magistrates, or Ministers, or such like, then consider also how fitly we may do it. For as Abraham had the deed of God in bringing him out, so have Magistrates and Ministers, in giving them that place. And as Abraham had his promise, and his oath, verily so have they, that he will be with them in the cause of justice, 
2. Chro. 19.6. Matth. 28.  and in their ministery to the very worlds end. Be it concluded then in our souls for ever, that the Angel of God shall be with us, as here Abraham speaketh, so long as we live, to honour God by a faithful service, and not our own selves by some subtle seem, for God seethe.  
13 I cannot but remember you of it also, how when the servant putteth the case the woman would not come so far, Abraham doth not bid him tell her what wealth she shall have, what riches and treasure, and that his son should have all, or so forth, but he answereth by his trust and assurance that the Lord would move her and bring it to pass if it were his liking, and therefore he saith, the Lord shall send his Angel, etc. Thus ever ever doth Religion persuade one way, and earth, and flesh, and the world, and other way.  

Verse. 8.  14 But if she will not saith he, than etc. Where we see how fully doubting minds are to be instructed. 
Doubting ●indes should be fully taught.  Often times do we promise good unto men in the name of the Lord, and we hope it shall come to pass, yet wisdom would that we should more fully teach & say as here Abraham doth. But if she will not &c. That is yet if God will not thus and thus do for causes known to his own wisdom and not unto us, than this and this shall be your estate, etc.  
15 Only bring not my Son back again saith he, repeating again what he had once given in charge before, and we noted it. O constant heart, doth to abide himself, and to keep his posterity in a strange country, being once called thither, although with wealth he might return, and with his own kindred peradventure live more quietly. What a thing in a godly man's heart is a place appointed him of God. How is he not fickle and fugitive only for greater worldly good, without any direction from a better cause? Yea how must not a man like without God his liking, nor carve for himself a portion of this world where himself liketh, but where the Lord will be content, remaining constant, and with the same contented, till the Lord give a going out. Abraham had his griefs here no doubt, and probably may we think the Canaanites were not to him as his kindred, nor Canaan as his own Country. Yet so would the Lord. And we see before our eyes that the heart of Abraham answereth to the Lord, 
Psal. 27.  O my God, I am content to do it, and his tongue chargeth his servant again, bring not my Son back, etc.  

Verse. 9  16 Then the servant swore, saith the text. That is, after he had inquired, questioned, talked, and was fully instructed concerning his masters will, and the end of his oath, than he swore. A very good example to teach all men how an oath is to be taken. But alas, where is this conscience, and care, and feeling, with fear to abuse this duty? Where is he that searcheth and seeketh to know the matter, and the depth of it, how far it may charge him what he is requested to swear unto. Yet thus doth Abraham's servant here, and let us note it.  

The second part.  
THe servant thus instructed and sworn, 
Verse. 10.  prepareth to his journey, and took ten Camels, etc. Teaching and showing this wisdom, that a thing is not only to be done, but even all such things also as may be sit to the good bringing of it to pass, are likewise to be cared for and taken with us, as here this servant did.  
2 His making of his Camels to lie down as it here is mentioned, 
Verse. 11.  may remember us how a good man regardeth even his beast. The time and the place may show the servants diligent care to observe and regard all good opportunities, to come by any entrance or success in the matter he goeth about.  
3 His prayer to God that he would direct him, 
Verse. 12.  showeth his faith and bringing up in Abraham's house. Also, how he trusted not in his own endeavours, though yet he used the best, but only his confidence was in the blessing of God, who is able to effect and hinder what he will.  
4 Whilst men's daughters came to draw water, saith the text, and afterward in this book we shall read, 
Verse. 13.  that jacob found Rachel keeping of sheep. 
The simplicity of education in the days of the patriarchs.  Both these declare unto us the simplicity and plainness of those days, touching education of their children. I beseech you where were these golden, silken, pearled, and idle Dames that our days yield, when water-pots & sherpehooks were thought no hurters of women's hands by the very parents themselves. I urge it not for imitation, but for moderation.  
5 The servant nameth a mark, 
Verse. 14.  whereby he desireth of God he may have notice, which the woman shallbe, that he should choose for his masters son. Grant saith he that she which saith drink, and I will give thy Camels drink also may be she, etc. I pray you mark the mark that he wisheth in his masters wife. Is it not a sweet and courteous nature, 
A mark for to choose a wife by.  rather than a gay gown and a lofty look? Is it not a lowly and loving mind rather than any wealth and pomp? Surely it is, for he wisheth this, and leaveth out those. And peradventure touching the last, the servant had hard it out of the mouth of long experience, that Divite faemina nihil intollerabilius. There is nothing more intolerable than a rich woman. Except God govern, let me add I pray you: for his grace maketh many old sayings to fail of generality. Yet something there was or is that such proverbs arose in times past, and are still called to remembrance in our days upon occasions. Surely all be not Saints that go for Saints, before strangers it may be feared.  
6 That thou hast ordained. Mark this word well, and in it observe the judgement that this servant had of Marriage, 
Verse. 14.  namely, 
Marriage goeth not by hap.  that there was no hap nor chance in it, but that every one is served according to the ordinance of God, either for comfort or cross. Is it not all one with that which Solomon saith: House and riches are the inheritance of the Fathers, 
Pro. 19.14.  but a prudent wife cometh of the Lord? How doth this good judgement then show unto us the good order in Abraham's house for knowledge and instruction. He that walketh in the sun will be sunneburned saith the proverb, and surely where good instruction is in a house or town, the people will savour of it. Would God our servants might thus savour of the talk they hear at our tables or otherwise as this man did. But alas what know I? nay what know ye yourselves of yourselves? 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 Atheism be a colour worthy carrying, our servants may learn in our houses and of us to carry such colours: but as for Religion and a sound judgement in the several branches of God's book, alas, alas, it is not to be had with many of us, nor amongst us.  

A good heart of a servant to his master.  7 By the word mercy in the same verse, appeareth the nature and heart of an honest and faithful servant, that he would not only have things fall out to his master, but in mercy to fall to him, that is all for the best, and his comfort if it may any way be more than other.  
8 Now what success had this prayer of a true servant with God? I pray you mark the 15. verse. 
Vers. 15.  Ear he had left speaking saith it, behold Rebekah came out, etc. See then the gracious goodness of God, and how open his care is to one that is careful of the credit committed unto him, be he servant or what else soever. Even before he had left speaking the Lord answereth this servants desire, and sendeth by his hidden powerful providence this maid Rebekah to come to the Well to him. Now if we consider what he went about, and what the Magistrates and Ministers here appointed in earth amongst us go about, is there any comparison? Then with assurance may they go on in their places, that God will regard them and give them his blessing, when he thus dealt with this servant?  
9 In that she came forth with a Pitcher to fetch water, the servant having prayed as you saw before in the 14. verse, 
Verse. 15.  note the wonderful providence of God, how it ruleth every action, and suffereth nothing to go by chance as many dream. For was there no time to fetch water but now, when the servant lay by the Well waiting for God's direction? Yes many times might she that day have stored herself, 
God disposeth times & seasons.  had not God directed even to that time. And what God will must come to pass.  
10 She goeth down, filleth her pitcher, and away again saith the text. Hear is then no tarrying, 
Verse. 16.  no gazing at passers by or strangers, no prittle prattle, nor telling of news, but modesty, silence, and ready dispatch of that which is gone about. A good example for youth if it were carefully followed.  
11 But the servant seeing her make such speed, runneth to meet her, and prayed her that he might drink of her pitcher. 
17 etc.  She saith unto him drink Sir. 
Fit behaviour for a maid.  In the servant note still no fore-flowing of his business, but having commended his suit unto God, he beginneth to try the very first that came to see if his mark before mentioned might be found in her. In the maid mark all gentleness and courtesy of nature with speech convenient, neither a fool to say no thing, nor yet overbould to talk at random. When she had given the servant drink, then see I pray you how no doubt by God's very direction she useth those words that the servant had prayed God before might be a mark for him to know the woman that God had appointed for his masters son by. I will (saith she) draw water also for thy Camels. By which the servant knew it was his Mistress that should be, God's gift and appointed match for his Master Isaac. Then he wondered to consider God's mercy and providence fitting things so quickly and graciously upon his prayer, 
The manifestation of God his providence is wonderful.  and bringing so forward the cause of his coming. And in deed the manifestation of God's providence is wonderful: for which of us could once ever have thought that such things should have come to pass as now we know and see? Happy is that heart that is contented with Gods will, and praiseth his name for well and woe.  

Verse. 22.  12 Then the servant took forth a golden abilement etc. Where we may see, how although he was persuaded that this was the woman whom God had appointed for wife unto his master, yet doth he use ordinary means, as gifts of gold, to procure her to consent. Therefore we see the children of God do never reason thus, if God have appointed the matter, it skilleth not what I do, but they use the appointed means, and leave Gods counsels to himself. Our Saviour fled into Egypt from Herod's tyranny, 
Matth. 2.  and yet God had appointed that he should not so die. 
Act. 27.  And in the Acts of the Apostles, they took broken pieces of the Ship, and so got out, yet foretold that they should not perish, with many such examples in the scripture. Again we may note it here, 
Attire in women.  that such golden attiring as this and jewels, are not simply condemned in all women. But it is the manner, or measure or calling that maketh things not allowable. Confer this with Peter and Paul forbidding broidered heir, etc. as also with the third of Esay, and interpret one by an other. Master Cranmer in his book of the Sacrament saith, those places of Peter and Paul be denials but by comparison, and not simply. But I need not to speak in this matter. We are too apt to take more than is allowed, when men are but careful not to restrain what is allowed. Both are extremities, and the middle way is the good virtue ever commended.  
13 The servant bowed himself when he saw how all fell out. 
Verse. 26.  And we are to mark in it how God's children should not only pray in their wants, but also be thankful in their wealth, 
Thankfulness to God.  for so doth this servant. He begged God's assistance, and now that he evidently seethe it, he voweth himself, and blesseth the Lord for it. But God forgive us our unkindness in this behalf: for if ten of us be cleansed, nine of us never return to give thanks.  
14 In the 31. verse, and so on, 
Verse. 31.  it pleaseth the Spirit of God to note Laban's kindness and good entertainment of this servant, 
A notable servant. The like is read of Popilius a Roman, that he refused all entertainment of King Antiochus, until he hard of him that he would be ruled by the Senate, about which message he was sent. Discretion in doing a message.  when once he had heard of him by his sister, and no doubt it is ever thus done, to commend unto us courtesy and gentleness, and to bring us in dislike with currishness and hardness. But when meat was set before him, the servant will not once taste of it till he have done his message: more careful a great deal of his masters business then of his own belly. Where are such servants in these days.  
15 When you come to the servants tale, I pray you note how he leaveth out that which happily might have offended them, namely, how Abraham his master gave him in charge in no case to bring back his Son amongst his kindred again. It showeth such a wisdom and discretion in a good servant when he doth his message, as is ever to be followed of all that read it. And it showeth also, that although no untruth be to be avouched, yet neither is all truth ever and at all times to be declared.  
16 When the servant had thus showed how all things had hitherto fallen out even by God's mighty & merciful direction, yet leaveth he liberty to the parents & friends if you mark it, to dispose of their child & sister as they would. 
Vers. 49.  So see we in those days how the godly abhorred to wring men's children from them by indirect means, if the parents were unwilling to bestow them for.  
17 In the answer of Laban and Bethuel unto the servant when he had ended his tale, 
The understanding and affection of the godly when a thing is said to them.  mark the nature or: manner of the godly, both for understanding and affection: Touching the first, you see they taste a good tale when it is told them, and discern God in his works. And touching the second, they seeing the matter was of God, gave answer thus: We can say unto thee neither evil nor good, behold Rebekah is before thee, take her and go. Both these are very special graces, where God doth grant them, but rare graces we must needs confess in our days in comparison of the greater number. For how many savour nothing whatsoever you say out of God's book unto them, but are in this matter even void of all capacity, though in worldly causes quick enough. 
Note.  Then for affection how many wilfully strive in mind against that thing that yet in conscience they are convinced to be the will of God. So that where is the man or woman almost we may say among many, that hearing God's will told them, and made rather more manifest than this was here by the servant, is stricken, moved and touched with it inwardly, yieldeth unto it; and saith: Sir, I can neither say good nor evil unto you, this thing is of the Lord that you tell me, I see his will, and far be it from me to resist him, no my heart is ready, and I am content to do it? etc. Yet thus do God's children as here you see. Let us follow it then and follow it ever when a good tale is told us.  
18 Then the servant bowed again toward the earth unto the Lord, wherein still mark the constant piety of the servant, who still, still is thankful and boweth to God. Again in the verses following note the custom of those days, to give gifts to the Bride and to her friends. 
Honest mirth after pains taken.  See also how it is lawful to be honestly merry when once our business is done, and charge discharged: for now the servant eateth & drinketh which he would not do before etc.  

Vers. 54.  19 In the morning the servant would be gone, abhorring to loiter and linger in his business▪ as all good servants do. 
〈…〉  But 〈…〉 tarry a little with 〈◊〉 said 〈…〉 go: which may discover a 〈…〉 fre●nds▪ if 〈…〉. For what do many of us when we hear the word of God declared to us by some pla●●● evidence, so that we are moved with it? I say what do we? Surely even as these friends did over night, go take Rebekah, etc. That is, we consent and yield, and we are all in a heat and haste, to promise all obedience to that which we hear, and a man would think we were won for ever. But after a while what do we? Truly even as you see these friends, in the morning, we are well cooled, or rather evil cooled, our heat and haste is past, and now the maid must tarry ten days, that is, now we will delay and defer, what before we promised and purposed with all speed. So the longer the worse, when it should be ever the better, if we were not evil.  
20 But the servant saith again, Hinder me not seeing the Lord hath prospered my journey, etc. Many servants if they had been in his place, would have tarried and feasted, and taken good cheer, and excused the matter well enough, that the maids friends were loath to part with her. But so would not this most careful and trusty servant do: but having sped well, he longeth to be with his master to ease his mind also, which is a special good care in a good messenger: for aegrè tristia, sed cito laeta sunt nuntianda. slowly is evil, but with all good speed, glad things are to be told, saith the old saying. Again because God had prospered him he would be gone, making God's mercy a spur to his faithfulness and diligence, and not a stower of him, as no doubt many would.  
21 Then they called the maid, and asked her consent therein, leaving this for the godly ever, and all to mark, 
Verse. 57  that as children own a duty to parents, to ask their consents, 
Children ought not to be forced to marry.  so even parents also own this to their children not violently to force them against their liking: for who so marrieth, marrieth for himself, and not for his parents, and good reason then the heart should love, whom the life must endure till dying day. Now love is not forced, neither ever can be, but God giveth it reciprocally, if the match be his. No love, no match of Gods making, let parents think, and it is his prerogative to join together man and wife. If man will join by force and violence, whom God hath not joined by consent and love, what a boldness is that in him that doth it, and how, will God not endure it, but turn it to his woe. Yet children again may not be overbould because of this, but like if they possibly can, where their parents better experienced than they are, justly like. For if they do not thus, giving all possible place to their parents judgements, surely they do not honour father and mother as they should.  

Behaviour for marriage, when an answer is required  22 The maid then asked, saith she will, which was not any lightness in her or easiness overmuch to be entreated, but it was a religious yielding to that without foolish delays, which she evidently saw was the lords appointment for her. It should school us in these days to do the like, and never to use niceness and folly, under pretence of modesty, when the matter is discussed already by mutual eviction of either heart secretly within, that the Lord will have it so. Such dilly da●ly is fit for Heathens that know not GOD, then for sober Christians, who have vowed obedience in all stayed gravity to the Lords good pleasure.  

Verse. 59  23 The honest and orderly sending her away, with her nurse and maids are commendable practices even with us. But especially mark in the 60 verse the blessing they gave her when she departed. 
Verse. 60.  Our care performeth all things rather than this, and yet this as necessary as many others. She road upon Camels, and was not to tender, but our wanton ways will work us woe, if God do not change us.  

Verse. 62.  24 In the 62 verse, note how Isaac not yet married (for his wife that should be, was but now coming towards him with his servant) lived from his father, and kept house. Now adays rich men's children either marry ere they know how to use a house, 
A good policy for parents.  or neither marrying, nor keeping house, live to spoil and spend what others carefully have got together. But wise parents may learn of Abraham here to see, how they will frame in their life time, and then as they like them, leave them more or l●sse.  
25 One thing is mentioned here of Isaac, 
Verse. 63.  which is worthy memory whilst we live. Namely that toward the evening, 
O notable custom.  he went out into the field to pray. It showeth us the custom of those godly Fathers of whom he learned it, now and then to go forth, and all privately alone, to send up to God the abundance of their hearts, fraught with his fear, to meditate of his mercy continually tasted, to pray against faults continually committed, and after many holy debatings of his favours in them, to turn home again comforted and even refreshed, that with their GOD so good and so kind, they have had some conference, as became his Children. O we, we, sinful and wretched, how many are our walks for vain pleasure, and how few or none in this holy order.  
26 As Isaac was thus walking in the Fields, he lift up his eyes, and saw the Camels coming, 
Verse. 64  and Rebekah she looked, and saw Isaac walking, and asked who he was, the servant answering, that it was his master: she lighted down, covered herself with a vail. etc. Both her lighting and veil, tokens of her modesty and humility. The marginal note is sufficient for this, if you join unto it the 1. of Sam. 25.23. where Abigael meeting David, hasted and lighted also.  
27 The servant declareth all Gods dealing in this matter, and no doubt it both contented & moved Isaac: whereupon he brought her into his mother's tent, he married her, 
If God take away one comfort, he giveth an other.  well liking of God's choice, he loved her, a token of God's match, and he was comforted with her after his mother's death, to teach us for ever this good, that if GOD take one thing, he will give an other, to the perpetual praise of his infinite mercy, and the great encouragement of his children to continue in his fear. What a sort of instructions now hath this Chapter yielded us, and yet neither in this nor in any, is that half noted that might be noted. So plentiful is the spring of this heavenly water, yea such a sea of knowledge & comfort is God's book. This much is more than we think of ever: and thus much remembered by this occasion, and practised better, shall yield us joy, when all worldly follies shall fail their followers. We have here but a time, and how short or long who can tell: spend this well, and we live for ever: spend this ill, and we die for ever. Life and death, differ very much, mirth and misery, weal and woe, joy and pain, I judge, we judge not to be like, but ever and never are piercing darts, if we have any feeling in bliss to live, or curse to remain, obeying or disobeying the Lords good will. The Lord make us careful, and so I end.    

Chap. 25.  
The chief heads of this Chapter are these. 

Abraham's second marriage,  
Abraham's death.  
jacobs' birth.  
Fsau his selling of his birthright.    
TOuching the first, it is a warrant of the lawfulness of second marriage, 
Second marriage lawful.  against any profane mind, that wilfully disalloweth it. 
Rom. 7.3. 1. Cor. 7.8. v. 39  And the Apostle is as plain, when he saith, as long as they live together, the man and the woman are each bound to others, but if either be taken away by death, the survivor is at liberty to marry again in the Lord.  
2 Remember how God said, that in Isaac should his seed be blessed, yet nows cometh Keturah with six sons on a heap, 
Ver. 2. etc.  such events fall out to try the children of God, whether they will cleave to the word or no.  
3 Abraham maketh his will and Testament, in his life time, disposing his good in such sort as quietness may follow amongst his children, when he is gone. 
Verse. 5.6  
To make a will is wisdom.  So was Ezekias commanded to do by the Prophet, and it is a thing that every wise man will be careful of whilst he hath time. The neglect of this hath spent whatsoever was gathered by him that died.  
4 Abraham dieth, and it is the way of all flesh, as hath often been said. He dieth in a good age, saith the Text, 
Verse 8.  and full of days. Long life is good, and yet life will weary any body at last: a fullness of time will come to them, that most love this world, though it be long first: for Senium vivendi taedium adfert. Old age will wax weary of life at length.  
5 Isaac and Ishmael his Sons bury him. 
Verse. 9  A duty that parents do owe their children and children again to their parents, 
To bury them, is a debt of all friends.  husband must do this for his wife, and the wife likewise for her husband it is the last courtesy and kindness to be showed, and it is not a matter of little regard with the godly. They know there will be a meeting again, and therefore they lay up as it were the bodies of their dead friends, as men lay up their jewels, till such day come. Isaac and Ishmael were no great friends once, but yet no jars hinder them, for this common duty to their Father. We are more crooked and wayward, many of us if lust do urge us in this point. Our displeasures private hinder us greatly from common good, and our anger lasteth from age to age, to our great reproach.  
6 Abraham is buried with Sara his wife, 
Verse. 10.  
Lying of friends together in burial.  and if they that loved and lived together while they were here, be also both laid together in that bed of earth, that all must come to, when they be dead, it is a thing that may well be done, and deserveth no just dislike of any.  
7 And after the death of Abraham, God blessed Isaac, saith the 11 verse, 
Verse. 11.  and how sweet is it to all parents, if they mark it. For since God is not the God of Abraham alone, but of all that fear him: This comfort may you have in your souls ever, that when you be gone, yet he remaineth and liveth for ever, to bless and prosper, to defend and comfort your children after you, that are now your care.  

Verse. 16.  8 In the genealogy of Ishmael, having twelve princes descending of him, 
A comfort ●or all sac●otlesse children.  see what God can do for a poor boy that was sent out with a bottle of water, and as it were left to the wide world, and to his fortune, as some speak. O powerful God, what cannot he do, and whom cannot he exalt if it please him? Servants and all succourless children look at it.  

Verse. 21  9 Rebecca was barren long, and had no Child, both to her own and husband's grief no doubt. 
God taketh his own time to give children.  But so it pleased God then, and so so now it pleaseth him often also, to school his children, by withholding their wished comforts from them a time. Isaac had a promise, that he should have seed, and in his seed, the family and line greatly increased, yet God will have him wait for it, and tarry his good pleasure in patience, which we must mark. Isaac prayeth for his wife and the Lord is entreated to show us what cupples should do one for an other in this behalf, and how well the Lord liketh it, when they do it.  
10 Then she conceived, and being with child, she felt them strive in her body together, 
Verse. 22.  and marveling at her case, she went to the Lord to ask him. 
The only refuge of the godly.  Noting thereby to us, that there is no refuge to the godly ever in their distresses more than this, to get them to the Lord, and to learn of him some comfort for their case. But how did she ask of the Lord? Surely there is no certainty laid down unto us, and therefore as we cannot be resolved with any certainty, so is the silence used an evidence that there is no necessity: the matter is not to us material. Austen saith, whether she went unto the altar, that Abraham had built, or Melchisedeck was yet alive, or some such man, or any other way that I cannot remember and think of, saith he, this is certain, the Scripture is true, and she asked God. Others say this was before Abraham died, and that she asked of him, and had her answer as followeth: 
Abenezra Bona ventura de politia. cap. 2.  others say happily in a dream she was told, or by some inward revelation, or by some angel,  
11 When the children came to be borne, Esau is borne red and hairy▪ So useth nature sometimes in men's bodies, 
Verse. 25.  to bewray their future manners, qualities, and conditions, 
Why jacob borne later  jacob is borne the later, whom God could have made first, if it had pleased him, but he would have it known, that he was chosen merely of grace, and not as more excellent, because the elder. He held his brother by the heel: which heel signified his posterity, over whom the Israelites ruled, not by nature, but by God.  
12 Isaac loved Esau, and Rebecca loved jacob. 
Verse. 28.  Such diversity in affection of parents to their Children, we see daily. 
D●uers●●●● of affection to children, even in godly parents.  Sometime with reason, and often without. Hear a reason is added of the Father's love, to wit, because he loved venison, which Esau often killed for him. But of the mothers no reason is given, happily she loved jacob more, because God had chosen him before Esau. Whatsoever it was, certain it is, she loved him whom God loved. But something was in jacob that pleased her we may probably think, 
Rom. 5.  for this is the difference of God's love and man's, that the reason of his, is ever in himself, and not in the party being a sinful man, but the reason of man's love, is in the merit of the party, less or more ever.  
13 Sell me thy birthright now, etc. 
Verse. 31.  As if he should have said, often hast thou offered it, now perform it, and let me have it, 
How may jacob be excused for the 〈…〉  and thou shalt have to refresh thy hunger withal. But was this a brother's part, to pray as it were upon his brother, and to lie in wait for a vantage. Surely if he had been but a stranger's humanity would have relieved his hunger, either gratis, or for less than a birthright, much more his brother. How then may jacob be excused here? The answer of good men is, that in an extraordinary thing, we may not use an ordinary measure, judging of it, as of other things, that are ordinary. The Lord's purpose was to derive the birthright to jacob: this occasion and opportunity falleth out, jacob taketh it, and let us leave all to God, and make no doctrine either of rebuke to others, or imitation to ourselves by extraordinary facts.  

Verse. 32.  14 Lo I am almost dead, what is then this birthright to to me. A very bad speech of an earthy mind, that measureth all by the belly, and thinketh nothing of use, that profiteth not that way? and we cannot better conceive of this speech, then by the like. Suppose a Christian in distress seeketh comfort someway of a Turk. He shall say, if thou wilt forego thy faith and profession, thy title and interest in Christ and religion, I will relieve thee. The Christian shall think and say. My distress is great, and what good doth my faith and profession now to me, 
How world lie men think of spiritual graces.  can my title and name now relieve me? can I live by the name of Christianity? is either meat in my belly, or money in my purse by religion? No I may die for hunger, and lie in prison for want, for all my Christianity, and therefore better is it for me to take gold and silver, meat and drink, pleasure and comforts of this life, and be out of this want, then to cleave and be wedded to my faith still, away then with this that helpeth not▪ and welcome that that never fails. Forgive me the penny, and I shall want nothing. Were not this a profane speech of an untaught mind and man? were not this a most horrible contempt of a most holy profession? Then think of Esau by this. What saith he, is this birthright to me, now that I am like to die for meat, as if he should say, give me for my belly, and let it go, that feeds me not, and so forth. Now if this be ugly before our eyes, as I am sure it is, then learn we by it, 
Godliness is gain, and not contrary.  never to measure spiritual things by worldly profit, to back and belly and purse, etc., but think of spiritual things in their kind, and know, that he that feareth God, shall want no manner of thing that is good. 
1. Tim. 4. Psal. 84.  Godliness hath the promise of the to come and of this life also, that is, of all necessaries here as shall be best. Seek first the kingdom of God; and the righteousness thereof, and all these things shall be cast unto you. With many and many such promises.  
15 Swear to me, saith jacob, and why swear? 
Verse. 33.  Of like because he knew the instability and uncertainty of Esau, 
With worldly men we must deal thereafter.  now in this mind, now in that, never constant in the word spoken. Therefore he maketh him sure, that he shall not start, with an oath, which doubtless very Esau made religion of, to the condemnation of many amongst us, that think they be better than Esau, and yet care as much for an oath, as for their ordinary speeches: we may learn by jacob, with worldly men to deal somewhat worldly, that is, to make surer of them by such lawful means as we can, than we would of others, whose consciences be better, and constancy in a word spoken, far otherwise then this man's was.  
16 Then he swore and sold it. Preferring, 
Verse. 33.  as worldly men do, an earthly commodity, before God's spiritual graces, 
The birthright what it was.  which the godly do not. The pre-eminence of the birthright was this, Habebant ius Sacerdotii & regni in familia. They were Priests, and kings in the family after the father's death. 
Gen. 49.3.8. etc.  They had a pre-eminence above the rest, in the division of the father's inheritance, Deutro. 21. They succeeded the father in all dignity, principality and honour. They had authority over their younger brethren, so that they rose up at their presence, and ministered to them. Spectabat etiam vitam aeternam. It had also his reference and respect to eternal life. All which being great things, this profane man made little account of, but sold his title to them all for an easy price, according to a silly feeling of spiritual grace. 
Hebr. 12.16.17.  Beware we by him as the Apostle warneth to the Hebrews, that we be not like him. Read the Apostles words yourself: Many among us can skill more of Sheep and cattle, Corn and Wine, Farms and rents, then of spiritual regeneration, and death of sin. Such sayings savour not aught unto them, but remember Esau, and I say no more.  

Verse. 34.  Lastly, when Esau had sold it, and jacob gotten it, then falleth he to his meat freshly, 
Wicked men of what remorse.  that jacob set before him, and contemned the birthright. See I pray you the remorse in wicked men, when they have offended. They eat and drink, laugh and are merry, this is the care they take, and feeling that they have. A fearful dullness if we think of it: not only to do wickedly, but to be so far from repentance afterward. Yet is this usual with many men, David's heart smote him when he had offended, and it was God's grace and spirit in him: so shall it be in us. A stony heart is a plague of God, 
2. Sam. vlt.  and a fleshy heart his good blessing. The one for his enemies, the other for his children. This feeling heart, and tender sense, when we have shipped, the Lord give us ever, to a true repentance, and rising up again.   

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 covenant betwixt the king and him.    

Verse. 1.  1TOuching the first, we remember, and the words remember us also, 
The trials of God's children are alike.  that God tried Abraham this man's Father before, even with the same affliction in a strange country, and now he trieth his son after him with the same. Thereby giving us occasion to learn, that even such temptations as others before us our Fathers and brethren have tasted of, we also must expect and prepare ourselves for. The cup of affliction, is not appropriated to some few, but made ready even for the whole number of Gods elect, as the Father of wisdom shall judge it sit. Now if others also have drunk with us both before, and shall after, then false is that peevish persuasion, that Satan so feign would fasten in our minds, that none but we taste of this cross, or in this sort and such like. It is not so, but as here, what Isaac is tried with, his father also endured before, so what we abide, others in like sort have abidden, and it is no more token of God's displeasure to us, then to them, but his messenger in love, to invre our faith both to them and us. The Apostle Peter is very plain, & let not his words depart from before your eyes, day or night: 
1. Pet. 5.9.  whom resist, saith he, steadfast in the faith, knowing that the same, the same afflictions (mark it) are accomplished in your brethren which are in the world. Both of which place and matter, I have much more spoken in the last petition of the Lords prayer, to your comfort I hope, if you will there see it and consider it.  
2 The Lord appeareth to Isaac and saith, 
Verse. 2.  go not down to Egypt, etc. 
God's care for his ever su●e.  where we see the care & providence of the Lord for his chosen ever, whom though he exercise as it pleaseth him, yet he never leaveth destitute of his comfort. His eye sleepeth not, nor his love fainteth, but ever he is ready to supply an other way, what wanteth someway to his children. Gen. 41. He admonisheth Pharaoh of a famine to come, by his servant joseph? and why? But that so he might provide for his servant jacob, a place to be fed in 2. Kings and 8, you have an other notable example of this mercy. Let the Lord then work his pleasure with us, sure we are by these examples, he will not fail us, but provide for us, as shall be best.  
3 Dwell in this land, and I will be with thee, etc. 
Verse. 3.  Note the blessing of God upon men, 
Dwell where God placeth thee.  when they are where God appointeth them. If we carve for ourselves, be it unto us according to our boldness. But if we tarry God's leisure, & follow his calling, and his direction, surely it shallbe to us there according to mercy: a good place to stay flitting minds: no way respecting the Lord in their changes, but their own pleasures or self-will.  
4 Many blessings he promiseth here to Isaac if you mark them, 
Vers. 4.5.  and why? Because Abraham obeyed my voice, saith he, 
The profit to children of parents' piety.  etc. teaching us plainly, that there is no more effectual means to provoke God to mercy toward children, then if their parents before obeyed God's voice. This is it that God cannot forget, neither will forget, 
Read 1. reg 11.34.  for his goodness sake. But even unto thousands of their seed that serve him, and keep his commaundemenes will he be good. O parents mark it, and lay it to your hearts. You see the fruit of your coming to church, of your hearing the word, receiving the Sacraments, and of leading your life according to the way prescribed, it sealeth up the Lord's favour, not only to yourselves, but to your children after you, to a thousand desents. This cannot raking and scraping up worldly pelf do, with neglect and contempt of all I have named, but even quite the contrary, and therefore I pray you mark it.  

Verse. 7.  5 What might be noted here in his denial of his wife, hath sufficiently been touched in the remembrance of this matter in his Father before him Chap. 20. whether you may resort again, 
Verse. 8.  
Verse. 9  and compare the Father and son together: making this note with yourself that fear and distrust is found in the most faithful, and therefore no cause we should utterly despair for our own wants.  

Verse. 10.  6 Abimelechs' judgement of adultery, in the 10. verse, will condemn many careless sinners in this kind, that make not the like conscience to offend thus, that this man did. These cursed days make but a sport of this sin so fowl, in the eyes of very Heathens. But let us beware, and lay it to our hearts, how in all ages, men that have not been past all honesty, have been persuaded that God's vengeance should light of wedlock breakers.  
7 Abimelech than gave charge as you see, for Isaac's safety, and his wives also, 
Verse. 11.  threatening death itself to him that should touch them. See God's mercy to take away his fear, that for his wife he should be killed, and not only so, but to raise him up such a friend of the king, as here we see. O what is not God able to do for his faithful servants, and what is he not willing to do also for their comfort? Let us cleave to God then, and he will cleave to us, let us trust in him, and he will never forsake us.  
8 Isaac thus having found grace with the king, 
Verse. 12.  that he might be safe, fell to labour, and sowed a crop. The Lord was present in that also, and gave him of his labour increase an hundred-fold. So the Lord blessed him among these strangers, and is that arm shortened, that it cannot now bless our labours in our several callings and trades, if it please him? We know it is not, and therefore rather we want isaack's travel, 
It is not lawful (saith the heathen Xenophon for any that sow not corn, to pray that they may have good corn: this very nature spoke.  who lay not on the one side, and looked to live, but laboured truly, and sowed his seed, or else we want his good heart toward God and religion, and therefore the Lord serveth us thereafter. judge yourselves, as you best can, and amend what you find to be amiss: with sowing, not with sleeping Isaac got his increase, and yet not with sowing neither without God's blessing, but the Lord blessed him saith the text ver. 13. and so makes him the author of this fruitfulness in the land, as ever he is. His mighty increase also otherwise, the text doth show you, and mark it well, what God can do.  
9 So he increased in very deed, that the Philistines had Envy at him. Thereby we finding the saying true, 
Verse. 14.  that poverty breeds pity, and plenty, spite: yea thereby we seeing the guise of this world most plain before us, that if a man want he is contemned, and if God bless him he is envied, for envy is a grief at an others well doing. And there is no poison like this poison, for all others hurt some others, & not themselves, but envy rather wasteth and weareth our own selves, then hurteth others. Actius Sincerus said well of it, when being in company where question was made, what was good for the eyes to quicken the sight, and some said Fennel, some Saladine, some glass, etc. He said Envy was better than all those. Noting thereby, that envy and spite, is ever busy, to spy quickly, rather with most then lest: what remedy but patience, and patience against spite, shall ever have victory at the last. Xenophon said to one that spoke spitefully of him, Tu didicisti maledicere, & ego conscientia teste maledicta contemnere. Thou saith he, hast learned to speak evil, and I in the testimony of my clear conscience, to contemn thy spite. So say we, and so do we, and the game will be ours in the end. Pacientia vincit omnia, non collu●tando sed sufferendo non murmurando, sed gratias agendo. Patience overcometh all things, not with struggling again, but with suffering, not with murmuring, but with giving of thanks. Socrates was merry, when he answered one that asked him, why he put up an injury, and cauld not the party into law: What? if mine Ass take up his heel and hit me, must I go to the law with him by and by. Noting what patience is rather to be used of wisemen.  

Verse. 15.  10 The Philistines stop up his wells, etc. This being their malice, let it hearten us, if ever we find the like, and teach us, that it is as true of malice as of love, that if it cannot go, it will creep: that is it will show itself as it can, and if it cannot do all it would, it will yet do peevishly all it can.  

Verse. 17.  11 Isaac upon this changeth his dwelling, and we may learn by it, that quietness is to be sought above profit.  

Verse. 20.  12 In digging of these pits that here you see, mark their names: the first is digged, and he calleth it Esek, that is contention or strife, because they strove with him for it. Then digged he a second, 
Verse. 21.  and called it Sitnah, which is hatred. But at last, He digged a third, for which they strove not, and therefore he called it Rehoboth, because the Lord had made him room. So then after Esek and Sitnah, strife and hatred, at last he came to Rehoboth, 
Verse. 22.  room and rest, let us hope the like, after trouble, peace, 
Nube solet pulsa candidus ire dies.  after strife, rest, and after pain, pleasure, to the praise of God's mercy, that in time shall moderate what is amiss.  
13 God appeareth to him, & comforteth him, saying, fear not, 
Verse. 24.  etc. See, and see again, the care of God for a true servant of his. These cross and strive you have seen, & how grievous they were to a poor stranger you can consider, more far than the like would have been among his own friends. God therefore speaketh and cheereth him up, leaving us this to remember ever, that he seethe our griefs, noteth our wrongs, marketh our strifes, and in most need he will ever comfort us. O sweet mercy of a gracious father, how may it cheer us: he is not kind for Isaac alone, but for all them that trust in him, and that have we found I am sure all of us, if we will remember, and f●ll shall find if we will regard him. His time he knoweth, and we may not appoint him, 
Read Habbak. 2. v. 3.  his time he will keep, and we may not doubt him, our pinch he spieth, and we shall feel him.  
14 Yet see more both of mercy and power in the Lord to his Child. 
Verse. ●6.  That unkind king that reversed his love towards Isaak and thrust him away, the Lord maketh seek to him again for favour, & to fear his virtue. So can God do, if it please him, 
Read Act. 7.35.  with any of us, when we are most trodden down and abused, by any enemies that we have. But let us not appoint him: what he doth is ever best, only let us see what he can do, if it be good for us.  
15 Isaac when they came, expostulateth with them of his wrong yet he forgiveth it, and feasteth them liberally. 
Verse. 27.  A good example for our eager wraths, that will never be appeased. If one of us be touched, we carry deadly hatred to our grave with us, 
Verse. 30.  and have rooted it also in our posterity, that they may carry it. Thus did not Isaac, and God was with him.  
16 Concerning Esau in the 34 verse. It biddeth us mark, who they be that marry against their parent's mind, 
Verse. 34.  & also with wives of a false religion: Surely Esau's not jacobs', that is, ungodly children, not godly children, that have grace in them. Again, how bitter it is to a godly parent, to see the degeneration of his child, and to harbour or countenance daughters in law that fear not God. Thirdly, it is very worthy noting, that albeit this matching of Esau in that Country with men's daughters, as we may probably think, not mean, might have been some wordly strength to Isaac, who was there a stranger, yet being not in the Lord, he detesteth such means, and wisheth in his heart no such affinity, but in faith relieth upon the sure God.  
17 Let us not pass it over unmarked, how though Isaac had wealth at will, and flowed in abundance outward, yet wanted be not in his household crosses. But Esau marrieth against his will, 
Verse. 34.  grieveth the heart both of father and mother. So must it be, and so shall it be, for this world is not heaven. The Lord only knit us to him in all our crosses. Amen.   

Chap. 27.  
In this Chapter we have, 

The stealing of the blessing from Esau by jacob.  
The manner of the blessing.  
The behaviour of Esau afterward.    

Verse. 1.  1IT is said, that Isaac was old, and his sight was dim. 
Isaac dim of sight why?  Wherein we may note both a general providence of God, and a particular. A general, that commonly men in age & time should by course of nature wax dark of sight, that thereby they drawing towards an other world, might be weaned from earthly matters, and be occasioned more to meditate, by want of bodily sight upon things that are not seen. A particular, by this means to draw this man to do that which otherwise peradventure he would hardly have done.  

Verse. 2.  2 I know not the day of my death, saith he, etc. and who doth know it. 
No man knoweth the day of death.  Ideo latet ultimus dies, ut obseruetur omnis dies. Therefore is the last day unknown, that we might be in a readiness every day. Nothing more certain than the thing, nothing more uncertain than the time, and such like sayings many. Upon this occasion Isaac will make ready for death, and dispose of his matters according to this uncertainty. So let us do upon the like cause. For you see we know no more the day of our death than he did. 
Verse. 4.   

Liking of some meat more than others, allowed of God.  3 He loveth venison. And to our comfort it teacheth us, that using moderation, & remembering thanks, the Lord is not offended with our fancies. 
1. Tim. 4.  He hath sanctified all meats to the use of his children, and nothing is unclean that the Lord hath created. And if further we like this rather than that, even so also is the Lord pleased, and giving us liberty to use our liking, blesseth with his mercy that particular to us. O gracious God.  
4 Rebecca heard when Isaac spoke to his son. 
Verse. 5.  Some note of the curiosity in women's natures, 
Cur●●si●●● of wom●●  they will be hearkening over often when they are not called to be of counsel, and it is a tickling desire in too many to know all that that is spoken, be it purposely wished otherwise. Sara before a good woman, yet hearkening behind the door, and now here Rebecca heard, and of like by some such privy hearkening. All women be not thus, but many grave & wise, to content themselves within their bounds, such as be so may well amend it, and be greatly commended.  
5 Now having thus overheard her husband, 
Ve. 6. etc.  she entereth into talk with her son jacob to prevent the old man, 
A partial Mother.  and to derive this blessing from his brother to himself. Wherein we see the picture of a partial Moth●●, more addicted to one child then an other, when yet both of them are alike dearly bought to her. Touching the subtlety she useth, 
Her subtlety not allowed.  I do not see how it can be justified, for she should have tarried till God had performed his promise by some direct course.  
6 jacob objecteth what danger may happen, and thereby we see the common saying true, Plus vident oculi, quam oculus, 
Verse. 11.  
More see two eyes then one.  more see two eyes then one, and especially if ones mind be vehement upon the thing in question, for earnest desire to obtain a thing dazzleth the judgement often, that it seethe not hidden evil and inconveniences. Therefore if ever I should use my friend, I would surely use him, and crave his due consideration to join with me, when I find my affections hot upon any thing to effect it or have it: for even then soonest as I say by the vehemency of desire may my judgement fail me, whereas my friend being swayed no way with any affection, looketh more thoroughly into the matter, and with a clearer eye than I can, so finding and seeing such peril and danger, such evil and inconvenience, as I for my heat carrying me unevenly could not see. So doth jacob in this place object what in deed in man's guess might very well have fallen out, and of like by his mother was not either at all or earnestly thought upon.  

Verse. 12.  7 jacobs' care also not to offend his father, and so procure his curse, 
The fear of father's curse.  is very worthy noting here, to the example of all children and youth which in these licentious days of ours make little account of parent's displeasure. My father saith he may possibly feel me, and I shall seem to him to be a mocker, and one that would deceive him, so shall I bring a curse upon me, and not a blessing. Look at this ye children that marry against parents' minds, and do many things else to their great grief. Where is this fear of your parents curse that you see in jacob, or that they should think of you otherwise then well. Think you the parents curse now adays being just, is not as strong as in those days? deceive not yourself, for it is true even in these days as ever it was, 
Syrac. 3.10  That the blessing of the Father establisheth the houses of the children, and the mother's curse rotteth out the foundations etc. Read the Chapter from the beginning, and you shall see more.  
8 Upon me be thy curse saith his mother my son, only hear my voice etc. 
Verse. 13.  You remember when the children strut in rebecca's womb, 
How Rebecca saith that curse, be upon me  what the Lord told her concerning the younger, which promise of his it is to be thought her faith respecting, and assuring herself God would bless jacob, as he had said, she spoke thus, fearing no curse to come to him, whom God in mercy had chosen and regarded. Therefore this in her may be lawful. But can no wise authorize us either in rage and heat of unbridled affections, or in deep and dead security and unfealingnes to use like phrase in an evil matter, 
Math. 27.  as those wicked jews did that cried, his blood be upon us, and upon our children, and as many desperate or blind Friars do, Seminaries and jesuits, Priests and practisers for the man of Rome, that to encourage the people to disobey their Prince's laws, 
Seminaries & jesuits.  and governments that they live under, bid them lay that burden upon them, they will endure that danger, etc. Such seducing spirits have no promise to respect as Rebecca here had, but a fearful fulfilling of wrath upon them for such temerity as the jews found.  
9 jacob saith he is Esau, and that God hath brought so soon the venison to his hands, all which was untrue, 
Verse. 19  to deceive his blind father that could not see him. 
jacobs' lie unlawful.  The marginal note doth satisfy us in it, 
Verse. 20.  that although jacob was assured of this blessing by faith, yet he offended in seeking it by lies, and the more because he abuseth God's name thereunto. So see we the imperfections of good men, that they have been ever, and often great.  
10 The old man calleth for him that he might feel him, and yet cannot discern, 
Verse. 21.  so cunningly had his mother used the matter. 
Our easiness to be deceived.  We may mark in it how nothing is able to go contrary to Gods will and determination. We shall feel and not know, we shall hear, and yet be deceived, yea, when even our own mouths shall confess it to be jacobs' voice, 
Verse. 22.  yet with an outward counterfeit show of Esau his roughness, we shall be carried away if the Lord have so decreed it. Therefore let them that are to persuade others be content, if all believe not, and let them that believe not in so clear light, fear lest God have decreed woe to them and hasten, if yet they will be warned, from such hardness. 
1. Sam. 2.25  The sons of Eli are a fearful example if they will consider it.  
11 Let us consider here who is blessed, 
children's usage if they will be blessed.  surely a son that feedeth his father. And when doth the father bless him? surely when his heart is even light and cheerful in him. All which teacheth us both how children ought to seek to win the blessing of their parents, namely, by well using them. And also that than is a man most fit to power out comfort or blessing to others, 
A cheerful spirit most apt to bless others.  when his heart is not troubled, but cheerful, and smelleth even a sweet savour in them whom he should bless and speak unto, for hard it is to sing one of the songs of Zion in heaviness, but the woe of mind and smart of grief within letteth greatly the sweet stream of comfort that should flow to others. 
Psal. 137.   
12 Mark how he saith that the smell of his son is like a field 
Verse. 27.  that the Lord hath blessed. 
The Blessing. Goods ill gotten.  From which gratulation all they are barred, that get their possessions, lands, and revenues, by ungodly means, as by stealth, bribery, oppression, and wrong, for such are like a field which the Devil hath corrupted and sown sin in, to their certain fall when time shall come, yet may their garments happily smell a great way off by the art of man, but neither themselves nor their riches by blessing of God.  
13 Again consider well in this blessing what wealth and what riches the father wisheth to his form, 
What wealth he wisheth.  and you shall see it is no pomp, no port, no vanity of apparel, nor such things as the world now doteth upon, but he wisheth him of the fatness of the earth, and husbandman's fruit for husbandman's pains. Which though it tie not every man to till with his own hands, yet teacheth it that our godly fathers in those better days of theirs, thought it a special honour for their children to live by God's blessings upon the earth, and not by other idle course and sinister practices. Mark the blessing well, and you shall see more.  

By earthly things other meant  14 In that Isaac nameth nothing but earthly things, be not deceived as some have been, to think that either himself rested in such things, or that he wished no better to his child, for it is not so. But by and under these earthly blessings he comprised and chiefly prayed for all heavenly and spiritual graces promised of God, and believed of Isaac to Abraham and his seed in Christ and by Christ. This manner of speech therefore is no other than usually the Prophets have by things outward and subject to sense and the weakest capacity, to understand and mean things spiritual, not seen, but subject to faith above many times our slender capacity. So Esay 11. and many other places.  

An allegory.  15 The allegory in this place that Ambrose maketh, is not amiss. To wit, that as jacob the younger is here blessed in the name of the elder, and the clothes that he hath borrowed of his elder brother, give a sweet savour in the nostrils of the Father: so are we in the name of Christ our elder brother, with whose garment of pure righteousness being clothed, we smell sweet also to our heavenly Father, and are accepted. This against indirect righteousness, and for righteousness of imputation.  
16 That which he saith in the 29. verse, 
Vers. 29.  let people be thy servants, and nations bow down unto thee, etc. may be a good proof that Isaac stayed not in these earthly things which he nameth, but looked at higher matters. For how could he conceive any hope of such dignity as th●s, saving that he was assured his posterity was chosen of the Lord, and even for the kingdom that after followed, that it should be in his stock and line, and belong to them? Therefore saith the Apostle▪ that Isaac blessed jacob by faith, and Esau concerning things to come, 
Heb. 11.20.  as did also jacob in the end of this book when he was a dying. This honour then that here he speaketh of, shot at that which was fulfilled afterward in David and Solomon, but chiefly in Christ, unto whom all people are servants, and all Nations bow, 
Philip. 2.  even the knees of all things in heaven and earth, and under the earth, 
Psalm. 2.  and to whom God hath given the heathen for an inheritance, and the ends of the earth for a possession, as saith the Prophet. Yet true also even of the godly is this which is said, he that curseth thee shall be cursed, and blessed be he that blesseth thee: 
Psalm. 15.  for even in his holy tabernacle shall a place be given to them that make much of such as fear the Lord. And whosoever offendeth one of these little ones that believe in me, 
Math. 18.6.  it were better for him that a millstone were hanged about his neck, and that he were drowned in the bottom of the sea. But chiefly I say it is true in Christ who descended of Isaac that here speaketh thus, which Christ, whosoever curseth by abusing his person, or contemning his truth etc. that man shall be cursed, and whosoever blesseth him, by embracing him, and believing on him etc. that man shall be blessed.  
17 jacob was scarce gone out when Esau came. 
Verse. 30.  Mark I pray you the powerful providence of almighty God, 
Narrow escapes.  how it ruleth and governeth times and seasons, days and hours, and moments of time, to the safety and benefit of his chosen. For doth Esau come before jacob is gone? No, first jacob is out of his walk, and then he cometh. Yet see again the narrow escape, and let us learn by it not ever to look for easy and great passage from peril, but be content if hardly and narrowly God deliver us, scarce he was gone, yet gone.  

Tears too late.  18 After long debating of the wrong, at last Esau breaketh into tears, but prevailed not. Let it make us wary and wise, least profaning the dignity of our holy calling to Christ, and vilely esteeming spiritual graces, selling them as this man did for some base price, and preferring profit or pleasure before them▪ we at last bewail the same as now he doth, but all too late. Let the Apostles exhortation sound ever in our ears: Let there be no fornicator, 
Heb. 12.16.  or profane person as Esau was, which for one portion of meat sold his birthright. For ye know, how that afterward also, when he would have inherited the blessing, he was refused, finding no place to repentance, though he sought it with tears. Surely such men & women as having been once zealous & great lovers of the word, 
Note.  of preachers & professors of the same, with very forward affection in all good causes, and after to please some men's humours, to purchase to themselves this or that profit, or that they may enjoy some sinful pleasure, either forego all again quite, or in great measure. Let them take heed they be not either in, or very near the prophannes of this Esau. For what do they else then contemn spiritual things to obtain earthly, sell their birthright, that is their title to God's kingdom had by walking in his fear, for such sinful reward as they gain by their change. God awake all cooled hearts, and give them heat again, that so are slipped and think not of it. Remember Esau, and beware Esau.  

Verse. 39  19 This blessing which Esau wringeth from his father, includeth temporal things, 
●sau his ●lessing.  which are common to the wicked with the godly. And that breaking of the yoke from his neck, your margin showeth you when it was fulfilled. 
2. Reg. 8.20  That which I note in it, 
Verse 40.  is a certain vicissitudo rerum, an interchange of things. For hardly hath been scene or rather never, that any man, any stock, or any country, should be ever aloft, or ever below and under. But the Lord changeth giving the yoke, and breaking it away again according to his good pleasure.  
20 Again here in Esau we may note some properties of a bad man void and destitute of any true grace, 
Notes of wicked man.  and learn by them both to examine ourselves, and to avoid them if we find them. First, he hated his brother for this thing, and he that hateth his brother, is a mansleyer saith the Scripture. Secondly, he thinketh in his mind a secret venom of a poisoned heart, his tongue he stays, sed loquitur in cord, he saith within him some evil. Like as the Prophet saith, they imagine mischief in their hearts, meaning the wicked. Lastly, 
Psal. 140.2.  he appointeth a time when his Father shall be dead, being content to make fair weather, and to carry murder and such murder as of his own brother till that day. This is an hypocrites fashion ever to forbear evil for fear of men.  
21 But his mother heard of it. 
The Lord discovereth treacheries against his.  He happily afterwards bolting out some suspicion. This is the Lord still and still, and evermore, in the behalf of his, nothing so secret to their harm, which some way or other cometh not out. Thus hath thy power O Lord appeared mightily, and by name in this Kingdom, and the protection of thy faithful servant our dear and gracious sovereign Queen Elizabeth. O Lord how hast thou opened the darkness of sin conceived against her royal person, against this land, and the life of all that fear thy name. 
English treasons.  For we were sold, we were sold O Lord by many bloody minds, she thy sacred servant first as our head and stay under thy Majesty, and then we her poor people, living and breathing under her shadow, not to be for servants and handmaids, as complained that Queen Esther to Assuerus, for than they had not been so cruel, but to be destroyed after many miserable & monstrous torments, with bloody sword of murdering minds, that should have licked us up, & drunk our blood till they had vomited again for fullness with the same. And from all this thine own self hath saved us and set us free, giving them their portions either by Sea or land, by one means or other, as they did deserve. Out thou broughtest Esau his conspiracies at all times to this day, and saved thy true jacob, whom thou hast blessed amongst us, and over us, to our unspeakable comfort ten thousand ways. Some or other heard of it, as Rebecca did here, and were instruments of wisdom, counsel, and service, to prevent it 〈…〉 Lord we thank thee, with the very souls of our fowls we thank thee, craving mercy, that we cannot do it as we should. O Lord continue thy mercy for thy mercy sake, and let the soul of our sovereign be still dear unto thee, writ her dear Father in the palms of thy hands, and regard her ever as the apple of thine eye. Continue thy Gospel to this land, and the light of thy countenance still in our days, blessed for ever and ever for what is past.  
22 Mark how Rebecca useth means to save jacobs' life, and yet she had God's oracle that he should be mighty, 
Verse. 43.  and rule over his brother, 
The godly use means, and presume not upon God his appointment.  so that if ever any might have presumed of God's appointment, she for one might: but yet she doth not, but leaving that, useth ordinary means, and sendeth him away. How senseless then is it that some talk of predestination, that if it be to be saved, they cannot be damned, and if to be damned they cannot be saved, and therefore no means to be used: fie fie of such follies. Do as Rebecca here doth, leave God his appointment to himself, and take the ordinary course to be saved, hear his word, believe his promises, and endeavour to walk in the ways of his will, then shall God perform his appointment to your comfort as he did to jacob, the other is but tempting of God, and deceiving yourselves. Christ himself flieth into Egypt from Herod, and yet appointed of God to live his time, which no Herod could prevent, with many more.  
Lastly, note rebecca's words to her husband, I am weary of my life for the daughters of Heth, 
Verse. 46.  etc. See in them, how going about to get jacob leave to departed the country, 
Rebecca's godly discretion.  she telleth not her husband the true cause, lest she should grieve his heart, but maketh an other excuse, yet a just one. Such wisdom and good discretion is commendable either in man or woman. Thus she had her desire, her husband's mind not troubled, her sons both saved, and herself in peace and quiet. It was the Lord's goodness thus to direct her: and that Lord in mercy make all these things profitable to us. Amen.   

Chap. 28.  
The heads of this Chapter are chiefly these. 

The Father's counsel at his sons departure.  
The fact of Esau.  
The ladder that jacob saw.  
The vow which he made.    
1TOuching particulars. First we may mark how a sweet and temperate nature in old Isaac ruleth and overruleth all his affections, 
Anger must have an end.  which otherwise were stirred up against jacob, when once he seethe the will of God, what it is. He is now so far from raging or railing against jacob, that quietly and fatherly he calleth him unto him, blesseth him, and giveth him his counsel to direct his match. This is a special place for grieved parents to consider of, or friends whatsoever, that we be not froward and wilful when children or others have offended. Anger must have an end, 
grieved parents or friends.  and the sight of God's will must overrule us. I have heard of parents that never would relent, what circumstances so ever were to move them. Their grief may be just, but yet for all that Isaac here is a better example than they are, and let us all think of it.  
2 He blesseth his son jacob again the second time, 
Verse. 3.  to confirm his faith, 
A second blessing of jacob.  and to strengthen his heart, that the Lord would be with him so long as he served him in all his matters, such comfort were father's blessings in those days to children, which now very little or nothing are regarded.  
3 That he calleth him God all-sufficient. See comfort and stay of all travelers in strange places, 
The comfort of travelers.  whose travel lieth upon them either by any necessity of their calling, or for the truth and their good conscience sake. Surely it is this, God is all sufficient, ever able to protect and save them wheresoever they come: so must jacob think that goeth abroad and be comfortable, so will Isaac think that parteth with him, and by the same stay his heart concerning the safety of his son. So let us etc.  

Unequal marriage.  4 He forbiddeth him marriage with unbelievers, and it still doth remember us how perfectly those godly patriarchs hated such unequal matches either for lucre or pleasure, as we in these days make no conscience of.  
5 It may be again our learning to mark the estate of jacob here. 
Verse. 5.  He is chosen, and his brother rejected, he is the blessed of his father, 
The godly often banished.  and the blessed of the Lord, yet must he now go walk, he must abroad and shift for himself, his country, and father's house are not for him, a banished man must he be. O jacob we see thy case, and consider the lot very often of God's dear ones, God make us blessed as thou wert, for to be banished is no news.  
6 When Esau saw saith the text etc. Now than he seethe, when he had offended, 
Esau seethe too late his fault.  but he should have seen before he offended. An overlate sight is good neither in piety nor policy: for though the proverb said it is never too late to do well, yet an other answereth, that had I witted cometh ever behind. So here etc.  
7 Esau seeketh to win his parents love again, but all in vain and preposterously, 
Verse. 9  as long as he taketh not away the cause of their displeasure, 
To please God, the cause of grief must be taken away.  to wit, his Cananitish wives. We may learn thereby that in vain also we ourselves shall ●e●ke God's favour, and seem religious, except the cause of his wrath be done away by us, to wit, our sins, and hated offences.  
8 He lodged in the fields, to wit jacob, 
Verse. 11.  a stone under his head, etc. 
After an humbling, comm●s an exalting.  In which let us mark his estate who was afterward rich and wealthy. The wide field is his house, the cold earth is his bed, a stone is his pillow etc. Where is our faith when we see this with patience to bear the time of our humbling & trial, knowing this and many more examples of God's exaltation of his children's worldly estate, when he seethe his time. For who seeing jacob now would have thought he should have been as he was after when he came back again: yet so he was, and so able is God to any if it be his will. Only believe in thy adversity, and despair not.  
9 That night in his dream he saw a ladder upon earth, and the top of it reached unto heaven, 
Verse. 12.  and so the Angels went up and down by it. 
The ladder what it signifies.  The letter showeth us the goodness of God ever comforting his, and strengthening them, yea then especially when their need is greatest of comfort, as divers times we have seen before in this book. The mystery of this ladder may be this. The ladder is Christ. The foot of it in earth noteth his humanity, man of the substance of his mother borne in the world. The top reaching up to heaven, noteth his diuin●●ie, God of the substance of his Father begotten before all world's perfect God, and perfect man, by which union of natures, 
Col. 1.20.  he hath joined earth and heaven together, that is, God, and man. The ascending and descending of Angels by that ladder, showeth how by Christ the service of Angels is purchased to us to attend us and serve us as he shall think good to appoint them, who only is, (I mean Christ our Saviour) the ladder whereby we ascend into heaven. I am the way, saith he, and no man cometh to the father but by me etc.  
10 And behold the Lord stood above it and said. 
The Lord, not Ang●l● keepeth jacob.  The Lord doth speak unto him, & with a most sweet promise comfort the heart of jacob now thus cast off, as it were to go seek abroad to get a living. By which we may first note the need of comfort in respect of weakness that the best men have sometime, for God did not thus cheer up jacob for no cause. Secondly, we may note to our own comfort the readiness of God to offer before men ask or see the depth of the grief they would otherwise fall into. And thirdly, that though Angels ascend up and down, yet it is God that keepeth and comforteth, and no creature doth, but what he is the author of. A good place to lighten our understanding concerning their blindness that make Angels their Gods to pray unto, and to expect help from. No saith this place, it is I, it is I, that am with thee, and will keep thee whithersoever thou goest, and will bring thee again into this land: for I will not forsake thee, until I have performed that that I have promised thee. I, I say, I it is and not these Angels that yet ascend and descend by me to do what service I appoint, but they are not of themselves to do any thing, only they obey my voice, and are ministering Spirits to do what they are commanded. I am the fountain and author of all. Leave we then this folly, nay great and grievous impiety to our adversaries, that will not be persuaded by any thing, and cleave we to God as the only giver of all good, knowing that Angels shall so far minister unto us as he appointeth, and no otherwise: for he is the Lord, and they are but servants.  
11 But it is a marvelous sweet speech that I have named, and here you see in the 15. verse, 
To us this also spoken  and such as might comfort jacob in deed with a very full comfort. If the Lord would say so to me, I would fear nothing may some man think etc. In deed and would it so cheer you if God should say as much to you? Look then what the Prophet Hose saith, 
Hose. 12.4.  when he speaketh of this thing, and hereafter perform your promise, never fear, but trust in God, for even thus saith the Prophet he spoke unto us, us I say all, and not only to him.  
12 And I will not forsake thee, till etc. O Lord thus art thou in this, 
Verse. 15.  and thus art thou in all things that thou speakest. Not for a time endureth thy favour, 
The Lord's love lasteth.  but whom thou lovest, to the end thou lovest them, 
john. 13.1.  and never wilt thou leave that man or woman that trusteth in thee.  
13 Till I have performed what I have promised saith the Lord. And did he then forsake jacob? no, 
I ill for ever, not for a time.  it is as much this word till, as never. I will not forsake thee till, that is, never will I forsake thee. Often also is the word taken elsewhere for a perpetuity, and doth not limit a time, as in the Gospel, I will be with you till the end of the world, that is, ever, and not then to give over when the world endeth, so Psalm. 72.2. and in other places. Weak therefore is their conjecture, that think joseph knew his wife after Christ was borne, because it is said he knew her not till she had brought forth her first begotten son. For the word till, there may signify a perpetuity aswell as in these places that I have named, and in others: and the meaning be, he knew her not till then, that is, he never knew her. I will not saith God here forsake thee till I have performed, that is as I said I will never do it.  
14 When jacob saith, Surely the Lord is in this place. 
Verse. 16.  He meaneth not to include his infinite majesty in a finite place, 
How God is in a place.  for God is every where, and may not locally be included any where. But jacob meant of the sign of his presence which he gave there, which is usually said in the scripture to be his being here or there. Read the last of Esay in stead of many more. And I was not aware saith jacob. Whereby we may gather this comfort, that if the Lord be so near his faithful when they are not aware, that is, before they seek and look intentively for him, how shall he absent himself when they do look for him, yea shriek with their fervent prayers, groans, 
A comfort.  and cries in his majesties cares, that he would come unto them and comfort them? O he can never do it, and therefore doubt not of him, but urge him with this example if you list to jacob, and be full of faith.  
15 Then jacob arose, 
Verse. 18.  took the stone that was under his head, and pitched it as a pillar, and powered oil upon it. 
Christ is the stone upon whom we rest.  This stone by some is noted as a figure of Christ, for it was one of the stores of the place, & preferred by jacob to this use: so Christ a man of the nature of men, but chosen amongst them to an higher use and dignity than any else. This stone was placed in Bethel, that is, 
Esay 28.  in the house of God: and the Prophet saith of Christ, Ponam lapidem in Zion, I will put a stone in Zion, etc. Thirdly, this stone had oil powered upon it, 
Psalm. 45.  and Christ with the oil of gladness was anointed above his fellows.  

Di●nitie of place not 〈◊〉 one.  16 The name of the place being before called Luz, jacob now calleth bethel, that is, the house of God. But afterward in time we read how it fell out that by jeroboam & others, it was made Beth-●uen, that is, the house of wickedness and idolatry, 1. King. 13. 
1. King. 13. 〈◊〉. 18.12. 1. Sa. ●3. 5.  And shall we think it an impossible thing for Rome to become Babel, or for any place to be rejected of the Lord, if it reject him? Rome never had the promises that other places had, neither ever was God more truly served there then sometimes he was in Bethel, yet Bethel is changed, and why not Rome? If it may be, then look not at a place what once it was concerning religion, but what presently it is, for a change may be, and we know who said it even of Rome, Quesivi Romam in Roma, & non inveni Romam, I have sought Rome in Rome, and I have not found Rome, you may see his meaning.  

Verse. 20.  17 jacob vowed, so will Papists, but see the difference, he to God, 
Popish vows.  they to Saints, he to perform things agreeable to the word, they contrary to it, he maketh his vow no merit, they do etc. Secondly when jacob saith if God etc. he meaneth not by that if to make a conditional proposition, 
Verse. 22.  as not to serve God but for gain, but his intent is, to show what retribution he will make for all God's benefits, surely even serve him only for evermore. Thirdly consider here, that if to make God his God be commended thankfulness, then to make creatures our God, is condemned unthankfulness, what colours soever we cast upon it. Lastly in thankfulness jacob will give tenths to God, and of all that God shall give him, and we will be judged thankful also, and either pay nothing, or the worst we have, and but of something.   

Chap. 29.  
There are laid down unto us in this Chapter generally and chiefly these heads. 

The coming of jacob to Haram, with the circumstances.  
His service there with Laban.  
His marriages.  
His children by Leah.    
FOr particulars, it is said, after God had talked with jacob as we saw before, 
Verse. 1.  that jacob lift up his feet, 
jacob cheered with the prom●s●, so should we.  and came into the East country, which seemeth to note some alacrity in him to go forward after he had had so comfortable a promise of the Lords company with him, and guiding grace over him in all his ways. If it were so (as sure there was good cause it should be so) we may profit by it in this sort. He had a promise, and we have a promise, he was cheered, and so should we be with the same, he to go into a strange country, we much more to go into our own, 
Read Hebr 13. v. 13. & 14.  he to serve many painful hours by day and night, we to rule and reign in unspeakable joys with Father Son and holy Ghost for ever and ever. Go we then forward with the feet of our affections cheerfully lifted up towards the place we seek as jacob did here, and we shall find rest, not for body alone, but for body and soul eternally.  
2 And as he looked about, behold a Well in a ceil. The letter is plain, & we see in it the providence of God, 
Verse. 2.  who directed him, & brought him to Laban's house. But mystically some have understood by the field the Church, 
The allegory of the Well.  & by the well the word of God in the same, which is opened by the chief shepherd jesus Christ, that his sheep may drink, and his flocks be watered. O that we would go to this water to drink ever, then should we be sure to find him ready that saith, Come unto me all ye that thirst, etc. But when we leave this sweet well of God's word, and run unto man's traditions, 
Read jerem. 2. v. 13  what marvel if we find no true comfort, to cool our heat withal.  

Ve. 4. etc.  3 The dialogue that you see betwixt jacob & the shepherds of that place, 
Courtesy to strangers.  noteth the courtesy of those days, and of that people to strangers, ever a good thing as hath been noted before in Abraham and Lot and others. Doggedness and currishness graceth neither country nor people.  
4 When they say, we may not water till all come together, 
Man's law more regarded often then Gods.  etc. We see in them more regard and care to observe the law of shepherds, than I fear me we can find in ourselves to observe the law of the highest. For who being willed to riot and surfeit, to quaff and exceed, to swear and blaspheme, to commit fornication and whoredom, answereth in earnest as these shepherds did, we may not, the law is contrary, etc. Loser therefore I say I fear are we to our woe one day in a greater matter, than these shepherds were in a lesser. Would God we regarded but Prince's laws and civil constitutions as these men did their pastoral orders, than would not many do as they do, but answer to all allurers, we may not &c.  

The force of affections.  5 When jacob saw Rachel and his uncles flocks, he rolled away the stone off the well, he watered the flocks, he kissed Rachel, told her who he was, and lift up his voice & wept. See the affections of flesh unto flesh I mean unto our carnal kindred, how dull are we that we cannot thus heartily be moved with the sight and presence of brethren in faith. Consider our coldness, and as we know the band is better, so daily let us strive to think better of it.  
6 Rachel runneth & telleth her father, Laban he comes running to meet him. 
A pattern of the world.  Where we compare & resemble unto Laban this present world, which at the first meeteth men as Laban did jacob, and seeming very joyful for them, entertaineth them well, but afterward churlishly altereth upon them as he did. Flattering world, how many hast thou deceived, that felt nothing but honey for a time. I say no more: I wis there be more Laban's in the world then have to name Laban as he had, hot at first, cold at last, friendly in the beginning, froward in the end, be jacob never so worthy of continued love unto him.  
7 Laban will not suffer jacob to serve for nothing, 
labourers hire.  but he will needs give him hire, at least he maketh show so, saying, Though thou be'st my brother, 
Verse. 15.  yet shouldest thou serve me for nothing? whereby we may learn, that if a brother of a brother be to be rewarded, and one kinsman of an other (for so meaneth Laban) if he take pains in truth and industry for him: then may we not see strangers, that are no way bound to us in nature, as the other be, go without their wages, 
Syr. 34.23. Deutro. 24.14.15.  neither may we let them go to bed without their hire. And what strangers? Surely our Ministers, that faithfully and truly teach us, we may not defraud, our servants we may not rob of their due, neither any labourer that worketh with us, for this were more injustice than the other, and yet the other, such as Laban maketh show to be ashamed of  
8 jacob is content, all other wages set a side, to serve him 7. years for Rachel his youngest daughter. Wherein we see, 
Verse. 18.  how jacob useth lawful means to come by his Wife, 
use of good means to obtain a marriage.  and not unlawful, and at the seven years end also, asketh her, and doth not take her by force. Compare it with the damnable liberty of our days, wherein gaining our purpose, 
Verse. 21.  is thought both obedience to God, and love to our neighbour sufficient, though we would be loath ourselves to have such measure, and both God and man abhor us for it. That the time seemed so short, showeth the force of affection when it is set.  
9 Laban accepted the condition, 
Verse. 19  and the years being expired, the marriage is solemnized: of a feast at marriages, 
Rites of marriages then.  we read here, 
Verse. 22.  and in john 2. of marriage garments, that is cleaner or extraordinary somewhat, according to our places and abilities. Math. 25. Of Virgin's going before with Lamps. Math. 25, and so forth. But I remember yet what Chrysostome noteth, when he saith, De nuptiis jacob legimus, de tripudis & chorets non legimus. We read of jacobs' marriage, but of dancing we read not.  
10 When evening came, Laban deceived jacob, and gave him his daughter Leah in steed of Rachel, 
Verse. 23.  
Laban's deceit.  whom he could not by any light then know, because of the V●●les which Virgins were covered with all, in token of chastity. The simplicity of those days appear in it, which I leave to your own considerations, and think we of the world in this place, which may well be resembled to Laban. Because as Laban promised fair Rachel, 
The world like Laban  but in the end performed but blear eyed Leah, so doth the world promise often mountains to men, but perform in conclusion little moulehils, my meaning it is: many men gape and hope upon promises, for many matters, and in the end are served with a juggling cast, as here jacob was, and miss of matter they looked for. Trust not the world then, nor all golden promises in the same, for men are false upon the weights, and Laban is alive to deceive still: Believe you shall have a thing when you have it, and not over hastily before you were best.  

Why Laban broke promise.  11 But why would not Laban give him Rachel as he promised? we see he pretendeth custom and manner of that place, not to give the younger before the elder, but why then had he not so ●ould him in the beginning? 
Verse▪ 26.  The truth is plain, he meant no truth, 
Verse. ●●.  but finding jacob such a servant for his profit, as he could not well spare, 
Ve. 28. etc.  & very gladly would retain still, he wrought this craft to continue his service to him, for seven years more. Which was performed of jacob, and that willingly, for his affection to Rachel. So Laban had his purpose, though by a bad means, and little honesty in him.  
12 When the Lord saw that Leah was despised, he made her fruitful, 
Verse. 31.  but Rachel was barren, saith the text. First we see the power and strength of affections, 
Whom man despiseth, God regardeth.  even in the best men many times. Here they were so strong in jacob, that Leah in comparison of Rachel was despised: which the Lord saw and misliked, giving upon that a mercy to her, that he gave not to Rachel, to be fruitful and bear. Wherein we see again, that children are the blessing of the Lord, and his free gift, never to be had by any power but by his. Leah joyeth in his mercy, and acknowledgeth that it proceeded from God, who looked upon her tribulation, and therefore she blesseth him, 
Ve. 32. etc.  and giveth her Children names according to her feeling of that goodness: so should we do, and not so little regard this mercy as many do. She hopeth her Husband will now love her, and keep her company, by which we see what should be, if it be not in all men, children are a Chain to bind them to their wives in all love and affection, and this Chain is strong with all good men. Lastly she was contented with her number, and we also must learn to moderate our desire by her. Many things else are in this Chapter, which rather private reading then open speech should note.   

Chap. 30.  
The chief points or heads of this Chapter are these. 

jacobs' children by others.  
Laban's hardness to jacob.  
jacobs' painful diligence notwithstanding.    
FOr particulars, first the text saith, that when Rachel saw she bore no children, as her sister did, she envy her sister. etc. Where both her envy, and unadvised speech to her Husband, to give her Children, showeth the frailty of Women when they want any thing that they much desire.  

The frailty of women when they want their wills.  They are not patiented and moderate as they should be, but suffer affections and passions, to carry them headlong both into sin against God, and offences to their husbands. We see it here in Rachel, otherwise, a good woman no doubt of it, and let the foulness of the spot in her make us wise and wary, to avoid it in ourselves. It graced not her, it cannot grace us, nay it disgraced her, and it will all to blur and blot us. She wished not to others as to herself, no not to her own sister: no more do we I fear me, she praised not God aswell for his mercy to others, as to herself, no more do we I fear me, yet both she and we bound to do it. Better than is the spirit, that not finding in itself what it wisheth, joyeth yet unfeignedly that others have it.  

Verse. 2.  2 The answer that jacob maketh to her unadvised speech may very well show us, 
Saint servers.  what answer all Saint servers should have at their Saints hands, if they heard the petitions that are made unto them, namely as jacob answered Rachel, am I in God's steed to do this or that for thee. For the anger of jacob being alive, may well assure us of the like now, except heaven have made him less zealous for God's glory, which no man thinketh. Again, his earnest speaking, 
Zeal.  or anger that was kindled, may teach us also, how our hearts should burn, and be troubled and grieved in us, when we hear men ask of creatures, what is the creators, both glory and mercy to give.  

Ver. 3. etc.  3 The giving of their maids unto jacob, full foully showeth the impatience of flesh and blood, 
Impatience.  to stoop to God's pleasure, and endure what he doth appoint unto us. They had rather have children in this sort, then tarry God's time in patience and hope. jacobs' act in consenting, may not be our example. Many things in the Father's God endured, that he allowed not simply, being not so from the beginning. The names of the children show their affections, which imposed them, and so sometimes still, as yet amongst us.  

Verse. 14  4 Reuben goeth forth in the wheat harvest, and findeth Mandrakes. 
Mandrakes.  To discourse whereof, belongeth rather to Physicians, than Divines. It is an herb, whose root hath a certain likeness of the figure of a man. There is male and female of it: that is, two sorts, differing in greatness both of root, leaf, and fruit, which commonly men call after this sort. The fruit of the female as is written, in quantity like a Chestnut or walnut. The Apple of the male, as great as an Egg: the root forked as man is: the smell of it very passing pleasant: for the force of it to work love, I leave it to others to justify, that so write of it. For the efficacy of it, either of root or apple, in helping barrenness in Women, which seemeth to be ascribed to it by these sisters here, (they contending so about it) happily it is not general. For the Herb being very could, cannot have that effect in all bodies, but rather the contrary in some, namely in cold. But in hot countries, as in Africa, Spain, Italy, Egypt, and such like, where the bodies are commonly of extraordinary heat, this may be used to bring them to some good temperature, and consequently, if God will, to more fruitfulness, immoderate heat being an enemy to conception, aswell as immoderate cold is. But as I say, I leave these things to Physicians. For Reuben that found them, I rather think he brought them for the pleasantness of the smell, which is written to be very great, then for secret virtue that he knew to be in them, 
Cantic. 7.  to such an end as we now speak of. I will tell you what one writeth of his own experience, and so leave this. Levinus Lemnius saith, he had hanged of the leaves and apples in his study, 
An experience of Mandrakes.  for the great pleasure of the smell: and in time he began to be so heavy headed, that he could not hold open his eyes in his study, but must needs sleep, and thus he continued rather every day worse than other. At last, wondering what should ail him, and striving with himself, by casting his eyes too and fro, up and down, he threw them upon the Mandrakes, and presently suspecting they were the cause, he removed them away out of his study. Upon which he every day amended, and his sleepy pang was gone. So is it surely effectual, to sleep by this experience.  
5 When Rachel sought some of these Mandrakes of her sister, 
Verse. 15.  she angrily answered, 
Imperfections ●n the best.  Is it not enough for thee to take away mine Husband, except thou take my sons Mandrakes also. Whereby we see how either an old grief breaketh out, or else how indeed jacob was to blame, to accompany the one so much for beauty, that he grieved and neglected the other, who had borne him children. Every way it showeth imperfections of flesh in men and women of the best, note.  
6 jacobs' coming late from the Field in the Evening, showeth his painful service, 
Women, kind to their husbands.  to his great praise, and the example of all servants that desire to be counted good, Leah going out to meet him, may well be a pattern to all wives of kindness and love to their husbands, and in her was a fruit of a loving woman. It is some comfort to him that hath traveled truly, to be welcome home, though his fare be but silly. And froward unkindness betwixt couples pierceth deep. Leah is dead, but this kind meeting of her husband, when he cometh from his labour, with both good face and good heart, may live and rule in us, if God will.  

God the giver of children.  7 They both conceive and have Children, Leah and Rachel, but it is said, God heard them, and remembered, and opened the womb, all which give glory to God for children, and not to man, nor any means whatsoever, as I have noted before. The desire that here appeareth of children, may be the poor man's comfort, that hath his house full.  

A good conscience in a servant.  8 When Rachel had conceived, and borne also, jacob then asketh his wives, that he may departed, and telleth his uncle He knoweth what service he hath done. Where we see, how a good conscience maketh his master judge, yea a good conscience feareth no judge. The Apostle telleth them, they know after what sort he hath been amongst them, 
Acts. 20.  etc. Strive we then ever for this good conscience & clean hand, that we be not ashamed.  
9 If I have now found favour in thy sight, saith Laban, tarry, 
Verse. 27.  for I have perceived the Lord hath blessed me for thy sake, 
Fair speech for profit.  etc. See and note, how fair a subtle worldling can speak for his profit, and see how palpable fair flattery is, when expeence hath been had before of no such nature. Why is not jacob rewarded all this while for his service, being by Laban's own confession so good? Surely the better nature, the sooner abused by kind speeches drawn along, and nothing given, lest if he had any thing he should departed. So the old saying was ever true, Bonus servus perpetuus asinus. If he be a good servant, keep him still under, and so shall you enjoy him longed. So that be he good, or be he had, 
Servants not rewarded.  the worldly and unkind master will give little or no reward. For if bad, than he deserves nothing saith his Master, if good, then fair words must feed him and his charge, nothing given, lest he depart. He must be drawn on to serve in expectation, that still he may serve. But such Laban's are not so wise as they take themselves. For they rob themselves indeed by this course of many an honest heart, that both is with them, and would be with them, if such wicked unkindness were not.  
10 In jacobs' answer, note a reuer●nt expostulation, 
Ver. 29.30  but no exprobration, 
A thankful acknowledging of God's blessing.  together with a godly observation of God's blessing upon his service, and a careful ascribing of glory to God for it, and let it be whilst we live our imitation in any thing whatsoever, wherein we find the blessing of God upon us. For gratiarum actio est ad plus dandum invitatio. A thankful heart pulleth the Lord on to more mercy, when a proud mind to give to ourselves, what his mere mercy hath given to us, driveth both him and his goodness away.  
11 But now when shall I travel for mine own house, 
Verse. 30.  saith jacob: 
Care of family.  wherein we see under the Lord's hand and seal warranted, that with care for others, we may lawfully join a care for ourselves, and those that be ours. For he that provideth not for his family (saith the Apostle) hath denied the faith, 
1. Tim. 5.  & is worse than an infidel. Yet so will jacob care here for his own, that he is content God shall strike the stroke, and dispose the number of Lambs to his share at his pleasure. Such trust in the Lord, and contented relying upon his good pleasure, becometh all men.  
12 Then said Laban, what shall I give thee, worldly minds love certainties, for fear any liberality should be expected at their hands. When a man knoweth his price, think they he knoweth his pain, and if I pay that he can challenge no more, I perform promise, but if I leave it uncertain, and let him stand to my courtesy, happily my credit may be cost to, for I must content him, etc., Thus earthly and base minds, have usually earthly and base conceits. Still is their hand upon their halfpenny.  
13 jacob will no certainty, but chooseth a way, wholly depending upon the Lord's blessing. 
Verse. 32.  
A notable trust in God.  Wherein, as I said before, he showeth his firm trust in God's providence. Which trust we must follow, though the manner of covenant bind us not, being in jacob an extraordinary instinct, that God's power, mercy, and favour, to him and his truth, and honest service to Laban, might the better appear,  
14 But why saith jacob, this day will I do it? was there such haste of it? 
Worldlings be wavering.  In respect of jacob, no. But for Laban, jacob knew full well rich men's properties most commonly for wages and promises: namely to differre long, and perform hardly then also, therefore he will take him while he may have him, leaving him no second cogitations. But leaving us an example of lawful wisdom, when we deal with wretched minded men, that more regard profit then honesty.  
15 So shall my righteousness answer for me, saith jacob, etc. Where we all see, 
Verse. 33.  how the godly doubt not of the reward of their truth with God, 
Reward inferreth not merit but mercy.  though their truth merit not the same, Chap. 32.10. I am not worthy saith this same servant of God, of the least of thy benefits, etc. Therefore no merit, yet here my righteousness shall answer for me nevertheless. Why then should a popish eye not see, that denial of merit, taketh not away reward of mercy. But happily they see it, and are not content with reward of grace, except their works may be also meritorious, which if it be so, let them look to it. 
Rom. 11.6.  For such pride will smart one day, that will have God's grace fall, that their merit may stand. The Apostle teaching us, that grace denieth merit, and merit denieth grace. And the Father also, when he saith, Gratia non est gratia nisi omni modo sit gratuita.  
16 Would God it might be so saith Laban. 
Verse. 34.  See a churl if ever you will see a kindly one. jacob is his flesh & blood by birth, 
A covetous man greedy of a good bargain at any man's hand  and his son in law by marriage, he hath both his daughters, and their children are many, bone of his bone, yet is he glad to have jacob on the hip for a bad bargain as he hoped, and thinking hereby to gain jacobs' service for little or nothing, would God saith he, this bargain might stand. Where he should rather have said in all course of nature and civil honesty: Alas my son, this will be no great gain to thy maintenance, and to the maintenance of thy wives & children, which be mine as thyself art also, to love & care for ever, therefore devise some better way than this, for I would wish thee far more, etc. But as true as old is the saying: Quod facis ingrato perit. What service a man doth to an unkind master it perisheth. And in vain do the children of God depend upon worldly and base minded men for reward. Look we to God, look we to God, who shall never fail us, as jacob did.  
17 Then Laban went through the flocks, and separated the spotted from the rest, whereas in the 32 verse, 
Covetousness breedeth suspicion.  jacob said he would do it. What now if Laban would not trust jacob, was it not a fine reward of his great truth, and might not a man have joy to serve such a master. He setteth them also, when he had parted them three days journey a sunder from the rest, and with his own sons, every way as you see preventing juggling with jacob, which as it seemeth he half suspected. But what see you and I, and all flesh, that will consider it? surely that which may be our lasting comfort and sweet joy: namely, that the more warily and wil●ly, subtly, and cunningly, that worldly men deal with God's children, the more breaketh out God's mercy towards them, and their clear truth, innocency and honesty, to the praise of God, to the comfort of them, and to the confusian of them that thought an evil thought of them. Care away then, when the wicked sift us & search us, compass us round about, to spy into us, what they may rebuke, for they work for us, and not against us. God is on our side stronger than they, and in despite of all their peevish policies he will have his love and our truth appear. O truth then in all our delights to be kept as a jewel, more worth than any treasure.  
18 jacob feedeth the rest saith the text of Laban's sheep, to wit, 
A quiet mind.  with a quiet mind▪ well contented, and nothing discouraged with his uncles too too suspicious and unkind dealing, he waiteth with patience and godly comfort of heart for the lords blessing upon his true service, and nothing doubteth but that he who enjoys the earth, and all that is in it, had enough for him and his, and would as his good pleasure should be minister it to him. Let all servants consider this faith and truth in jacob, and follow it: and remember, that though they serve men, yet they serve also the Lord in those men, 
Ephes. 6.7.  which Lord, will deal like himself ever.  
19 Then jacob took rods of green popular etc. A fact that at first seemeth great falsehood, 
Verse. 37.  craft and subtlety in jacob, and very unlawful. But better considered, it is not so. For as touching the warrant of it, the next Chapter telleth us plain it was God's appointment, 
verse 9.10.  from whom no unjust thing can proceed. far therefore is it from being any cover to their craft that shall be without like author by their own corruption practised of any. Now if any man go further and think such a means may not well be ascribed to God, unless we will make the Lord unrighteous and faulty, let that man consider and see how he not only toucheth jacob in credit who ascribeth it so, nay the spirit of God who cannot lie, & who directed the pen of Moses to lay this down, but further, he denieth the Lord that equity & right which he see●h & confesseth & granteth to man. For what if a judge condemn one that hath wronged or rob a man, to pay him four fold, is it injustice in him? no, and why then if the Lord condemn Laban to answer jacob a portion for the wrong he hath done him, shall he be unjust? May not the Lord give unto his servant his own blessing without injustice? Or is God so bound to Laban to bless his flocks still that he may not alter his hand without a fault? And what else doth God in this place, but suffer Laban to enjoy whatsoever he had gotten by his blessing upon jacobs' true service and for jacobs' sake before, without taking thereof any thing away. Only hereafter he will not dispose his blessing as he had done, but for Laban's ill dealing, will translate it from him to jacob. Is this unlawful for the Lord that is bound to none, to use his liberty? God forbidden: and this is all that God doth here. If you say, O but the means seemeth cunning. I pray you consider whether man be to appoint God's means or no, saying thus shalt thou effect thy will, & not otherwise. If not, then both leave God's blessing for the cattle, and liking of the means free to his own wisdom, and take ever his will to be a rule most sure of all right. Then is it a question whether this was miraculous, or natural, or mixed, partly miraculous, and partly by nature, and it is concluded that it was mixed, it being nothing prejudicial to the power of God to use a means, although ever he doth not, but sometime with, & sometimes without. Without means the Lord wrought when he gave Manna to the Israelites, when he divided jordan, when he made Aaron's rod to bud, and such like. So healed Christ many other by the power of his word, without any means. With means, when he appointed a plaster of figs to Ezekias, when Naaman washed in jordan, when Christ used clay and spittle, & such like. Also in the means that God useth, it is to be noted, that sometimes they are in nature somewhat available to such an effect, sometimes nothing at all, but rather contrary. Available as oil & water to heal etc. Nothing available as clay & spittle to give sight etc. This fact of jacobs' in setting the rods in this sort, was of the first kind namely in nature somewhat available, for great is the power of imagination by conception either of reasonable or brute beasts which imagination is affected & moved by sights very much, & 〈◊〉 was here by these party coloured rods For these rods wrought not this effect because they were looked upon, but because the inward senses were affected by them, & the imagination made as it were like them. Now if any will say, there were some seal in this, if imagination and generation belonged to one and the same faculty, or to one and the same part of the body, but none now as it is, imagination belonging to the mind, 
Animae.  and generation to nature, imagination also being in the brain, and generation in the members of body appointed there unto much distant from the brain: that man must remember that yet they are the actions of one and the same creature, and being so, there is a sympathy and mutual affecting of parts of the same body, though they be divers and much distant in place one from an other. Experience you see in the parts of generation, which are affected, moved and stirred with unclean thoughts and conceits in the mind, as is also the thought and mind by those parts, if seed do abound in them to stir up lust. And therefore still no marvel but natural and by course of reason, possible, that the mind affected with a sight, and an impression thereof entered into the imagination, should also have an operation and an effect in the womb below to frame and form the thing therein conceived after that sort. This was ever allowed of Philosophers, Physicians, and all learned, and examples many related in authors of the same. Galen telleth an experience of a woman that had a most fair child, neither herself nor husband being so. And how? only by an intentive beholding a fair picture. Hippocrates speaketh either of the same or the like, and saith, the woman being accused and condemned in all judgements as dishonest and adulterous, she was quit by him, who commanding a search to be made what pictures she had in her house, and one being found of a very fair young man, Hippocrates assured them of her honesty, by a learned discourse of the power of imagination in these things. Quintilian in his controversy wherein he defendeth the Matron that brought forth a black More, useth this argument to clear her with. In Spain it is well known, that by setting before the eyes of their Mares the fairest horse they can possibly get, they have found it specially profiting to their desire. 
Civit. 18.5.  Austen giveth this very reason wherefore in Egypt there is never wanting a white spotted Ox, which they call Apis, 
De Trinit. lib. 11.  & worship for a God. In an other place he much speaketh of the great things that are wrought hereby, except some gross corpulence or hard matter hinder in the female. By all which you see it appeareth plainly, that together with the working power of God, which in this was chief, & ever is, yet even in nature & reason this laying of partycolored rods to affect the imagination of the females at the time of their heat before their eyes, was effectual, to bring to pass a like coloured young one to jacobs' gain, whose bargain was to have all such, and only such.  
20 There is another question in this place yet, and that is concerning the time when jacob laid the rods in. And some have said he observed a time of the day, namely the morning, and not the evening, others a time of the year, as about September, that they might Lamb about March, and not at March, that they might bring forth about September. The latter is better., and more agreeable to the text: yet they that hold the first, would seem to rely much upon the benefit of sleep, which hath gone before. As if by reason thereof, the morning should be better both for a stronger conception, and also for a more quick affectation of the power imaginative. What is true we may think of, if we will, and that is this: The most kind of creatures (that be for man's use) sleep in the night, and feed and labour in the day, Therefore the morning generation is after sleep and before meat, the evening, after meat and before sleep. Wherefore in the morning the seed is better concocted, and the brain wherein the imagination is more quick, free, and clear. For sleep especially furthereth concoction, riddeth away the vapours of the brain, and giveth vigour and strength, to sense and motion. Therefore the seed by reason of better concoction, is more fruitful, and the imaginative virtue by means of the late refection of the spirits by sleep, and clearing of the brain, more forcible and effectual. Contrariwise, at night the meat lying unconcocted, the head is charged with thick vapours from the stomach, and the imagination wearied with long watching. And so consequently, the seed neither so fruitful and strong, neither the imagination so effectually moved and smitten as in the morning. But as I said, it is better to refer jacobs' deed, to the stronger and better parts of the year, which he carefully observing, to lay or not lay the rods before the sheep, he had both more and more strong, Laban fewer and weaker. And this I hope may suffice, both for this place and this Chapter.   

Chap. 31.  
In this Chapter we may consider generally. 

The causes of jacobs' departure. 

Evil words.  
Change of countenance.  
God's commandment.    
The manner of the same, together with Laban's following.  
The covenant betwixt jacob and Laban.    
PArticularly. First, these words that Laban's sons speak, jacob hath taken away all that was our father, etc. together with the countenance of Laban, 
Verse. 1.2.  that was not towards him as in time past, and let us note these things in them and by them.  
First and foremost the nature of this worldly trash and pelf, how the love of it severeth and sundreth near and dear friends, maketh them dislike greatly one of an other, and remove dwelling so far a sunder, 
Worldly goods part friends.  that seldom or never they meet again. A most woeful effect of such a cause, and a most horrible corruption in us, that should overrule such earthly affections.  
Secondly, how nothing contenteth a covetous mind as long as he seethe an other man thrive by him. He would have all, and without he will never be pleased.  
Thirdly, how like to the father the children be, all of them mutterers and murmurers against jacob, for the blessing that God vouchsafed him.  
And lastly, how hot youth babbleth out that which cooler age covereth and keepeth in. Laban as bad in heart as they, but yet he keepeth his tongue and dissembleth, so cannot the young men do, their blood is too warm, and wily craft hath not yet possessed them.  

Verse. 2.  2 That Laban's countenance was changed toward jacob as the text saith we see, 
Face showeth what heart thinketh.  Quam difficile est crimen non prodere vultu. How hard it is not to bewray in face what lodgeth in heart against any. Vultus index animi. The countenance declareth the mind, and so here.  
3 When Laban's face is changed, th●n jacob of like be thinketh him of his Country, 
〈…〉  though not presuming to attempt any return without better warrant. And we may thus profit by it, even to consider how good it is sometimes to have men's faces change, that we may thereby the rather look unto better things, as to the Lord, and the light of his countenance, to heaven our country, where no snubs be etc. which happily we are too cold in, as long as man's favour carrieth us along in the liking of this world. Why doth David say it was good for him that he had been in trouble, 
Psalm. 119.  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 forever, is the same. Why saith he again so earnestly, but it is good for me to hold me fast by God, by God I say, & to put my trust in him &c. saving that man's tottering love, and too fickle friendship smote his heart with a deeper consideration of the comfort thereof above all earthly things whatsoever. No doubt again but it was good for joseph that Putiphar turned upon him as he did without cause, for he saw thereby what man is, and what God is, and how broken a reed he trusteth unto that maketh flesh his arm, and thinketh all shall be well with him, because such and such give him countenance. Alas alas who hath not been deceived by man's fickle favour, and thought all was sure, when and whilst he had that, and rather might many things fall out, than such persons change their love without just cause. But their experience at last hath been even as jacobs' was here, that neither truth of service, and performance of painful savour by day & night, neither nearness in blood before marriage nor any increase of knot by marriage, neither any blessing of God given unto pains, nor any thing whatsoever, could bold that love that was never true, but for respects, or that man or woman that never made conscience indeed of deserts, to yield them due comfort according to their quality. But well well, let it be too late to call again yesterday, yet it is not too late to day to see the word of the Lord before us, and to mark this example of jacob, how he found a change in his own uncle, without any just cause, and to beware ourselves of being over far carried hereafter with that which is so uncertain in itself.  

Verse. 3.  4 And the Lord said unto jacob, turn again unto thine own country, 
When man forsaketh, God relieveth.  etc. See the sweet mercy of Almighty God to his true servant. When man soureth, he laugheth upon him, when man hateth, he loveth, and when man looketh away with a face quite altered, he looketh upon and unto his true jacob, with the eyes of his old mercy and loving kindness, rather much increased, than any one jot lessened and diminished. O comfort, a true one, and a great one: for thus I feel it. When the potentates of this world list to wax big against a poor child of God, and to swell with dislike against him, they also add this vanity, to that grievous iniquity, that they think he shall never be able to bear their displeasure, but he is even in their hands to be used as they will, and what will they? Surely they intent to beggar him and all his, to crush him, and break his back, to grind his face, and play Rex with him at their pleasure. And other mad men are also of that mind, and begin to say, alas how shall he do, such an one is offended with him, and his countenance is changed upon him. Surely he is undone, and cast away, with other like speeches to that end. But let these Nimrods', that so will tyrannize over any poor jacob, and such faithless fearful men, as so bewail the oppressed, look upon this example here, and consider it well.  
Did jacob perish, when Laban's face changed, and all his children with him, hath Laban power to sink him and crush him, and do what he will? No, but when all these changes are in man, than God steppeth in and looketh upon him that man will not see, speaketh unto him, directeth him from them so unkind regarders of a true heart towards them, and wholly taketh him into his own protection, to his own care, that neither they nor any for them shall hurt him, and jacob shall live in an other place under his blessing and mercy, better than ever he did there amongst them. O God then ever be thou our God, we beseech thee dearly, and we care not what changes man shall make upon us unjustly and unkindly.  
5 Then jacob sent for his wives into the field to him, 
Verse. 4.  Rachel and Leah. Whereby we may note, 
Husband's should confer with their wives.  how in matters concerning them, it is a good man's part to confer with his wife, and not to do all upon a brain, in a kind of proud and unkind authority over the woman, who though she be in subjection unto her husband by law of sex and marriage, yet is she his fellow and companion and helper also, even by advise and counsel 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 ever by this example of jacob, 
Read before upon Chap. 18. verse 6.  that intending a remove from so unfriendly a friend, sendeth for his wives to him, and talketh with them. His speech hath in effect been considered before by his parts, and we shall not need to stand upon the particulars again, only yourself read it and consider it: marking in the 6. verse, how a true servant that hath conscience in him serveth, namely, with all his might, this is opposite to that eye service which the Apostle speaketh of, Ephes. 6.  
6 Come we therefore to the answer of his wives, 
V 14. etc.  who with one consent said unto him, 
wives ought to cleave to their husbands.  Have we any more portion and inheritance in our father's house etc. Do whatsoever God hath said unto thee. By which ready and full consent, we see the duty again of godly wives, namely, when their husbands do impart unto them his purpose grounded upon just causes and sufficient warrant, than not to hang back, to cross him and grieve him, and not to yield to him, but rather with these gracious women here to say, what God hath put in thy mind that do. We are ready, and we will obey. Thy lot shall be our lot, and the Lords good pleasure all our lots. Again let it not be unconsidered, how jacob finding just fault with their father, and upon true cause complaining of him, the women yield unto truth, and neither cleave to their father against their husband, nor forsake their husband for to justify their father. Hear is no such crossing partiality, but as God hath made them wives to jacob, so they cleave unto him kindly, and prefer him before all the world.  
7 By which willing consent to forsake father and friends, country and all, 
A type of the Church.  and to cleave unto their husband, may be happily resembled the nature of the Church the spouse of Christ, which is ever to forsake all and to follow him.  

Verse. 19  8 Rachel departing, stole her father's idols, which he called Gods, 
Weakness in the best.  a great fault in a good woman: but weakness sometimes is in the best, and it may not be justified. This itch of superstition though good men endeavour, yet can they not ever utterly extinguish in their dearest, but in long time, if ever.  
9 jacob thus gone and removed away with all that he had, three days after Laban heareth of it, 
Verse. 22.  and pursueth hotly with all his power. What he meant to do we cannot tell, because God hath not told us, but of like he was fiery enough, and conceived dislike before, would now prick him forward mightily. But what do we see? truly that which with unspeakable comfort we may well note and ever remember, 
A sweet comfort.  to wit, how God cooleth him and tempereth him before he cometh unto jacob to overtake him, charging him in a dream for his life not only to do no evil, but not to say so much as an evil word to jacob. Take heed saith God, take heed. Can a man conceive of this care and mercy in God toward jacob as it deserveth? O how true said the Prophet David, 
Psa. 144.15  yea rather blessed are the people that have the Lord for their God etc. for so it is in deed. If God be with a man, little needeth he to care for unjust rages after him and against him. The Lord hath a snaffle to put in their ●a●●es that pursue his dear ones, and they shall do no jot more than he will. I● ever you saw a worlding kerbed, you see it here. Not a word, much less a deed must pass against jacob, save what is good. Thus restrained the Lord Saul, and made him a Paul in his hetest pursuit of the godly. Thus ever hath God done, and ever shall do as shall be best. Comfort your hearts then beloved ever with this example, and fear not man: but fear, and love, honour and serve to your dying day this God that can, this God that will, and now doth so bridle an enemy.  

Verse. 27.  10 In the 27. verse, you see what Laban saith, if he had known of jacobs' departure, 
〈…〉  he would have sent him away with mirth and with songs, with timbrel & with harp. Thus is his tongue changed by the Lord's warning, but God knew his heart. There were many presumptions by former facts how he would have liked his departure if he had been made acquainted with it, but it is best now to say the best, and gracious is that God that can pull such words out of a man displeased, and force him to speak nothing but fair where he will have it so. Let all snuffers and browbeaters of honest men consider this, and see if they can do what they list.  
11 I am able to do you evil saith Laban, 
Verse. 29.  but God hath forbidden me etc. 
How the godly and wicked differ.  Where we may see a difference betwixt the godly and ungodly men. The first speak and boast of justice and equity, saying, this or that is due to you by right, and to your offence, but the second boast and brave it ever with their power and might, saying this and that I am able to do, as Laban did here, I trust we are resolved soon whether to follow.  
12 In calling those idols his Gods, saying, Why hast thou stolen my gods, 
Verse. 30.  he bewrayeth unto us what all idolaters and superstitious persons do and think, whatsoever they say, namely, 
The gods of idolaters.  even make and use, repute and take such things as they worship beside the true God, for their gods. And what skilleth it for the name, when there is proof of the thing.  
13 In jacobs' answer, carry your eye to Laban's objections which were 3. First, that being his servant, he fled away secretly, 
Verse. 31.  secondly, that he took away his daughters and their children, 
jacobs' answer to three objections  being so near to him in blood without his privity, and thirdly and lastly why he stole away his gods, unto all which jacob answereth, but diversly, for to the two first he saith plainly it was because he was afraid, and thought that Laban would have taken his two daughters from him: wherein we may note the open simplicity & uprightness of jacob, in telling the truth even as it was indeed, without such colours & cunning as men use in these days. To the third he answereth by a stout denial, referring him not only to search all that ever he had, but offering the party to death with whom any such thing might be found. By which unadvised speech he rashly overshot himself, 
Rashness in jacob. Read Gen. 44.9.  and would have been as sorry as ever was jeptha when his daughter met him, if Laban had taken him at his word, and found the gods with Rachel, jacobs' dearest wife. We learn therefore by it, that hasty speech may work much woe, and therefore be we not over rash. We know none so well as ourselves, and therefore good to be so bold to promise innocency for none but ourselves for fear of reproof. But yet this is, 
As one is themself so they think of others.  and this was, and this will be ever, that as every one is true and good himself, so easily thinketh he others to be such, but often deceived, and so was jacob here. Yet as God would it was not then found out, for Rachel made a cunning excuse, as you see in the text, that her father should not search under her, where in deed these idols were though unknown to jacob. 
Read 1. Sam. 19.13. somewhat to the purpose.  Such wits have women often times upon a distress, to shift away a shame, which in deed were better never deserved, then with any devise, though never so fine avoided.  

Verse. 36.  14 Then jacob was wroth, saith the text, and chid with Laban, 
Some anger lawful.  a just anger that hath a just cause, and is not immoderate. What grief to a true man to be made a thief, and to be burdened with practice that his soul abhorreth. Yet this you see falleth out sometimes, and by name now here to jacob, which must work a stay of mind in us if a like thing happen. 
Exo. 32.19. Num. 16.15 1. Sa. 20.34.  Moses was angry when he saw the calf, and when Corah rebelled, Num. 16.15▪ jonathan for his father's rage against his friend David, and many more examples of lawful anger hath the scripture, so that all anger is not forbidden, but only such as hath sin in it.  
15 In the expostulation that jacob maketh, if you mark it & read it, 
From 38. to 43.  is notably laid down the faithful usage of a good servant, and the unkind requital of a bad master. A good servant is not flitting every day and changing, 
Properties of a good servant, and a bad master.  but 20. year in a place sometimes as jacob here. He wasteth not any ways his masters good under his hands, but so careth for and regardeth all things, that his master prospereth by his faithful travel, in the day he is consumed in the heat, and with frost in the night, and his sleep departeth from his eyes, for thus speaketh jacob of himself. An unkind master is described thus, cruelly he requireth of the hands of his servant whatsoever is lost, without regard of circumstances: he changeth his wages often and ever to the worse, and at last he sendeth empty away, whom in all conscience he should reward very liberally. Thus you see is Laban charged here, and let us be ashamed of such qualities.  
16 Then Laban answered, These daughters are my daughters, etc. Now see a trick of this world again, 
Hollow slattery.  when a man is bridled, and dare not hurt, then to pretend favour and love, and to smooth the matter as though he never meant hurt, which is not so. This juggling the world hath not lost yet, but God seethe truth, and loveth truth.  
Finally, a covenant of love Laban will have made, 
A quiet end of all troubles.  because his conscience accused him of evil deserts. jacob is content, and letting anger go, maketh them good cheer. Laban sweareth like an idolater, and jacob aright, consider you both: of a rough beginning, there is a smooth ending. Laban taketh his leave, and departeth quietly, and all is well. O able God, and careful God for thy children ever, make us thy servants faithful and true, that in all storms we may find thy favour, and of all fears no worse an end then in thy mercy may be to our comfort, as this was now to jacobs'.   

Chap. 32.  
The chief things of this Chapter are these. 

The meeting of the Angels.  
The meeting of his brother Esau.  
And his wrestling with the Angel.    
FOr particulars, let us remember that but even now was ended jacobs' fear of Laban, and his bad measure that he was ever like to offer to him and his, 
A succession of fear to the godly.  had not God restrained him, and now followed presently at the end of that the fear of his brother Esau, whom he must meet. What showeth this unto us, but the continual succession of fear upon fear, trouble upon trouble, and trial upon trial unto the godly, to the true teaching of us what to expect, 

Finis vinus mali gradus est sutur●.  
God comfortable, and in fit time.   and wherewithal not to be dismayed if it happen, for it is the lot of God's dearest.  
2 We see here a multitude of Angels meet jacob as he setteth on his journey. Where first mark the thing, and then the opportunity of it touching time. For the thing itself, it truly confirmeth this doctrine, that God giveth his Angel's charge over his elect to attend and defend them as shall seem best to his great, mercy and infinite wisdom, so saith the Apostle, are they not all ministering spirits, 
Hebr. 1.14.  sent forth to minister for their sakes which shallbe heirs of salvation? so saith the Prophet, the Angels of the Lord pitcheth round about them that fear him, 
Psal. 347.  and delivereth them: yea, he hath given them charge over every one that putteth his whole trust in God, 
Psal. 91.11.  and committeth himself wholly to his protection in all temptations, to keep such an one in all his ways. And they shall bear that person in their hands that he hurt not his foot against a stone. 
2 King. 6. Act 12. Ezeck. 19  Examples in Elizeus, in Peter, in many more. It derogateth therefore greatly from the mercy & care that God hath for his to say every man hath but one good Angel and one bad, for every man and woman fearing God hath many as jacob had here, and even so many as any way shall be needful in his wisdom that ever knoweth what is expedient & fit. Secondly for the opportunity of this vision, you see how great it was, even then when jacob was setting forward to meet with his brother Esau, of whom, he was very greatly afraid, not only for himself, but for those with him that were as dear to him as his life. What they taught jacob by thus appearing unto him, we may all very easily conceive surely even this, that though he were weak, yet was he strong, strong I say by God, and the might of his power, who should never suffer him to miscarry, whilst he had an Angel in heaven to send with him, but would so stand on his side against Esau, that all should be well, and with safety passed over. O this God, this God of ours, do we not see him? Since this book began have we not seen many testimonies of his love, and care not only to help and comfort, but even in the nick to do it when there is most need, and when his child's hear is down in the body by some occasion. Never any more notable than this to jacob here, and therefore let us mark it, and of them all conclude how blessed the man is that hath the God of jacob for his help, & whose trust is in the Lord his God.  
3 The next thing we may mark, is the counsel of jacob under God's blessing, taken of him to pacify his brother, 
The godly use means.  and to have a good meeting. First he sendeth messengers to him, 
V 3.4.5.  to signify his coming, least by stealing by him he might justly offend. Secondly, he divideth his people and cattle as you see. Thirdly he prayeth. Fourthly and lastly he sendeth a present. In all which we may note two things. First, that the godly have never been despisers of means, though their trust in God, and assurance of his help were never so great, but wisely and with good policy and discretion they have disposed themselves to use the same as God directed. Secondly, 
In worldly things. My Lord Esau.  that it is lawful to use submission in some sort to the wicked, and that religion standeth not in stubbornness and frowardness, and disdainful, proud, and undutiful speeches, as some imagine.  
4 These messengers thus sent of jacob to give his brother notice of him, 
Verse. 6.  return again and tell him that Esau cometh to meet him with 400 men, whereupon saith the text, 
Verse. 7.  jacob was greatly afraid, and sore troubled, 
How hard it is for the best to cleave steadfastly & strongly to God.  not knowing what Esau meant by bringing thus many with him (which of like Esau did only for pomp and to show 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 even for jacob, that is a very extraordinary man▪ to cleave steadfastly unto God in peril & danger, and to overcome by faith such false fears as will muster themselves before his eyes. We saw before how God had comforted him by that host of Angles that met him, yet now even now again when he heareth this news, the infirmity of flesh appeareth, and jacob is sore afraid. Know we then our mould what it is, and if so notable a man as jacob, after so many encouragements, have yet imperfection of faith, set we it down that great is our need far far unlike jacob to pray for faith, that the Lord may increase it in us ever more and more. See again in jacob ever as we go the life of man, fear after comfort, and comfort after fear, ebbings and flow, rise and fall, so we go along, and so we shall end.  
5 That he falleth to prayer after he had divided his companies, 
The right use of means.  see both the right usage of lawful means, and the true comfort in all distress whatsoever it is. The right usage of means is with prayer, and the right use of prayer is with means if God offer them: these, one exclude not an other, but both join together as loving friends, and thus joined and jointly used, the Lord giveth his blessing to the best. The true comfort in all distress, we see here is to fly to God by prayer, to cast up our eyes, hands, and hearts to his holy Majesty, that hath written his faithful in the palms of his hands, and cannot forget them. This now is jacobs' refuge chief and most comfortable. O God of my father Abraham, and God of my father Isaac, look upon me etc. We know how he sped, and what promise we have at this day if we knock, therefore use we the like in our distresses, and expect in comfort his assistance.  
6 In the Prayer itself, consider how sweet it is in the child's woe, 
Verse. 9  for him to be able to remember that his parents were godly and in favour with the lord 
Parent's piety a comfort to the children.  Then conceiveth he comfort, that he which loved the stock, will not cast away the branch, but graciously respect him, and therefore to his comfort he crieth O God of my father, such an one and such an one that went before me, look upon me, and have mercy upon me, thou wast his God full good and full kind, evermore, show mercy now to his seed according to thy sweet promise, and so forth. A great cause to make parents godly if there were no other, that their children ever may pray as did jacob, 
Prayer hath her strength from promise.  O God of my father, etc. 2. Consider how he groundeth both prayer and hope, upon word and promise, saying, Lord, which saidst unto me return etc. So let us do, and not first do rashly what we had no warrant for, and then pray to God for help, wherein we have no promise: yea it you mark it, he repeateth this promise over again in the twelfth verse, it was such strength unto him to consider it. Thirdly not merit, but want of merit is his plea. 
jacob plea death no merit.  I am not worthy of the least of all thy mercies, etc. Which beateth down all Popish pride, and biddeth them learn, that surely if jacob wanted worthiness, and worthiness of the least, they are no jacobs but far behind him, and therefore much more unworthy mercies many, and mercies great which yet God bestoweth. Secondly, it mightily comforteth us against that fiery dart of the devil, wherewith he often troubleth some weak ones, namely that they are unworthy vile & wretched, and thus and thus unworthy, therefore they may not pray to God nor expect from him any favour. Ah wicked spirit avant: 
Note this comfort.  for do we see here jacob driven away from God with any unworthiness, no no: but in the humble confession thereof, notwithstanding it all he cometh to God, and so do we comfortably and boldly. For though our unworthiness be more than jacobs', yet is it not the measure only that God hateth but the thing, and if here we see the thing no reason to drive from God, where it is acknowledged, surely no more is the measure neither where that also is confessed and bewailed truly. Lastly, consider here he allegeth his weakness as a reason to move God to mercy: for I fear him saith he, lest he will come and smite me and the mother upon the children. 
Verse 11.  What a comfort is this that we should have warrant in the word to urge God to mercy by reason of our wants? Satan persuadeth us we must run away by reason of our wants: but you see he lieth, and the contrary here is our comfort. Yet see this further. jacob was comforted many ways as you saw before, that he should not fear, yea by an host of Angels that met him, and yet he feareth. This was a great infirmity of frail flesh in jacob you must needs confess, and yet so far is jacob from being daunted with this to keep from God, that even because of it he goeth to him, and not hiding it nor fearing the discovery of it, layeth it before the Lord as an argument to move him. How then shall we do quite contrary to what we set here, and say O I dare not, I dare not, I am so weak and ever fearing that God will not hear me. Move him as jacob moved him, & say as jacob might have said. Truth Lord I have had many comforts and helps of my faith to drive all fear far from me, and to assure me of thy care, and yet Lord I fear still, thou mayst say therefore to me O thou of little faith I will no more regard thee, but Lord such is not thy sternness to thy children. What moved thee therefore first to yield me comfort, let it move thee still I most humbly beseech thee, for they both still remain, to wit thine own goodness and my imperfection. Thine remaineth, and mine is not yet gone quite as it should, Lord then help me for yet I fear. Thus shall we follow jacob rightly in this place, and let him thus profit us.  

Ve. 10. etc  
Richardo merchants consider this.  7 I cannot omit this godly remembrance that jacob here maketh of his first estate when he came into the country, and of his estate present now when he doth return. With my staff saith he, came I over this I orden & now have I gotten two bands. A notable meditation morning and evening for rich merchants, wealthy lawyers, and men and women of all degrees. whom God hath exalted from little too much, or from less to more any way: and would God we thankfully might think of it often  
8 By the way also we may consider the difference of times and manners of men. 
Weapons.  Then jacob traveleth into Mesopotamia, with a staff or rod in his hand and safe enough. Now if we will go but to the next town, swords and spears, and guns are necessary, or else we smart for it: so changed are times and men in them.  

Verse 13.  9 Then jacob maketh ready a present for his brother Esau, 
Presents and gifts, appease anger.  the fourth and last of his Counsels as I noted before. The greatness of which if ye mark it, showeth us how dearly peace in the land of Canaan is to be bought, and what we must be content to departed from for the same. Understand by the l●nd Canaan, our own country and home where we have been born and brought up, learned and lived in the light of the truth, & how precious in our eyes should the peace thereof be? What Sheep and what Goats, what Camels and Colts, what kine and what bullocks, what treasure and substance of any condition, should we willingly part withal, still to keep that? Understand by Canaan, the truth of the figure everlasting heaven, and what ought we to part withal to purchase that? Surely not with as much as jacob doth here, but with all that ever we have, even life itself, if so the case require. For he that loveth house or land or any thing more than that, is unworthy of it. So then possess wealth, that we willingly part with it, if the keeping must part us and our heavenly country.  
10 All things thus ordered and the presents dispatched away, night is come, 
Verse 24.  
jacobs' wrestling.  and having gotten over his wives and children and all that he had, over the ford jabbock, jacob himself is left alone, when there cometh a man and wrestleth with him. The text saith a man, but it was God in the form of man. Which wrestling as it was a very extraordinary thing & strange, why it should be to such as do not understand it: so was it a notable thing and full of instruction to us if we do understand it, and consider of the Lords dealings and purpose herein, both with jacob and others his faithful evermore. 
The doctrine and use of this wrestling.  First then this wrestling warned and forewarned as it were jacob, that many strugglings remained for him yet in his life to be run through and passed over, which were not to discomfort him, when they happened, for as here, so there, he should go away with victory in the end. Secondly, it described out the condition not only of jacob, but of all the godly also with him, namely, that they are wrestlers by calling while they live here, and have many & divers things to struggle withal and against, some outward, some inward, some carnal, some spiritual, some of one condition, some of an other, which all, yet through God they shall overcome and have a joyful victory in conclusion, if with pattence they pass on, & by faith lay hold upon him ever in whom they only can vanquish, Christ jesus. Thirdly, it was God, not man, yet man appearing, & God hidden, to tell and teach us that in all our assaults, trials, and conflicts, it is God that we have to do withal, and that entereth the lists to wrestle with us, to the end our strength may appear, although not God but man or some other means appear unto our outward eyes: which thing is a matter of great moment to all faithful to be remembered ever: for we shall thereby conceive great comfort & less fear, knowing that no evil can come in the end from such an adversary, whereas the ignorance or forgetfulness of this maketh us run too violently upon the outward causes or causers and so to offend. It mightily stand job that he saw it was God that wrestled with him, & did not barely respect the second means. Fourthly, it discovered the strength whereby jacob both had and should overcome ever in his wrestle, even by Gods upholding with the one hand, when he assaileth with the other and not otherwise: which is an other thing also of great profit to be noted of us, that not by any power of our own▪ we are able to stand, and yet by him and through him conquerors and more than conquerors. Fiftly, it is said, that God saw how he could not prevail against jacob, which noteth not so much strength in jacob as mercy in God ever kind and full of mercy. Compare it with a speech not unlike unto it in the 19 of Genesis where it is said, I can do nothing till thou be gone, etc. God's cannot, 
Goe 19.22.  is his will not, for love that he hath unto his children, and liking to be even overcome by their faith. Sixtly, he touched the hollow of jacobs' thigh and it was loosed, so that jacob haulted. Whereby we may see how the godly wrestle with temptations in this life and overcome, surely sic vincunt ut vulnerentur, so they overcome, that yet now and then they get raps, and wipes. David was a notable wrestler, yet sinful flesh gave him a foul venye or two, though he rose again like a good wrestler by true repentance, and had the victory against that fall. So all the godly by one imperfection or other, we see they get wipes, though in the end all is well by the strength of him that got no rap unto sin, Christ our dear saviour & true overcomer. Seventhly, that the Lord saith to jacob Let me go, it wonderfully commendeth jacobs' tolerance of the Lords wrestle, till himself gave ever and would departed: and to us it giveth this doctrine, that when ●od doth try with us by any temptation and cross, by any assault and spiritual exercise, we should not be content only for a day or two, or while we think good, but even so long endure his good pleasure, till himself do give over of himself, not prescribed nor appointed by us: which because it is a great matter for our frailty to do, therefore we may boldly pray that the Lord would in mercy consider our strength, and according to his promise lay no more upon us than he will make us able to bear: but give the issue with the temptation in due time to his glory and our good. Lastly, that jacob saith, He will not let him go except he bless him: It teacheth us to be strong in the Lord when soever we are tried, and even so hearty and comfortable, that we as it were compel the Lord to bless us ere he go, that is, by his merciful sweetness to comfort our hearts, and to make us more and more confirmed in all virtue and obedience towards him, yielding us our prayer as far as it may any way stand with the same, with force and violence as it were offered on our parts to the Lord, he highly esteemeth and richly rewardeth evermore. Thus did the woman of Canaan wrestle with him and would not let him go, till he had blessed her in her daughter. 
Mat. 15. 1. Sam. 1. Cant. 3.4. 2. Kin. 4.30  Thus did Anna wrestle with him for a child and let him not go, till she had him: and so many others faithful men and faithful women in their several cases. And thus do you see how profitable a thing this wrestling of God with jacob is, if it be well considered. Many are the conflicts of all them that will serve God with a good conscience, and God knoweth what yet hangeth over any man or woman's head, that they shall tug withal before they die. Whatsoever it is turn to this place and consider these things, follow and fulfil as the Lord enableth you this course, and God's truth for your warrant, you shall wrestle well, and to your great comfort in the end.  
11 jacobs' halting, some have resembled, if you list to hear it in this sort. 
Verse 31.  First that it should be token an halting posterity that should come of him, for many of them. Others have said, 
The Allegory of jacobs' halting.  that his good leg noteth the godly who walk uprightly before the Lord, and his bad leg, the wicked that ever halt and are not sound. Others, that his good leg noteth the spirit in man which is strong and willing, the bad leg, the flesh which is frail and weak, etc. That the jews eat not of that part, was a ceremony of that people who had many more. Much better should they abstain from all halting in God's service and true religion, then from the part that was touched, 
Read Heb. 12.13. 1. Re. 11.21  but that flesh and blood is more busy in matter of show and outward observance, then in matter of weight, and inward truth. Thus let it suffice to have profited by this Chapter.   

Chap. 33.  
The chief matter of this whole Chapter, is the reconciliation of the two brethren, jacob and Esau when they met. Which how it was in the discourse thereof we shall see.  

Verse 1.  WHen he saw his brother Esau coming and with him 400. men, 
In peril nor amazement, but counsel is convenient.  he divided the children to Leah and to Rahel and to the two maids. Wherein we see thus much, that a wise man is not so smitten out of his wits with a danger when he is in it, that he cannot tell what he doth, as many men are, but he governeth his fear and keepeth it within limits, he casteth about in good discretion and ability of mind what is best to be done, he concludeth quickly, and executeth speedily his determination, and so all being done that he can, for his part he committeth the whole to his gracious God, to bless and give success to as his will shall be. This let us mark in jacob here, and by it hereafter stay such amazements as many of us use to be subject to in a distress when it cometh.  

Verse 2.  2 He put the maids and their children foremost, and Leah and her children after, 
The godly have their affections.  and Rahel and joseph last. Which if it were done in respect of security and safety to one more than an other, we see then in the godly how affections have place. To the maids he wisheth well, and to their children, but to Leah better, and to Rahel best of all. Thus are good men, men, and subject as I say to human affections in their measure. But if he put Rahel hindermost, because she had but one child, then savoureth it of order as was said before. The former for my part I rather think, for we have seen before his exceeding love to Rahel, & in the former Chapter this reason was given of dividing the people, That if Esau come to the one company and smite it, the other company shall escape. 
Verse 8.  Therefore evident as I think what he meant to Rahel when he set her last.  
3 Then he went before them himself, 
jacobs' going before all, showed his faith and love.  and bowed to the ground seven times until he came to his brother Esau. His going before, a notable argument of his faith. For God having said unto him, I will be with thee, in the assurance of this which his heart believeth, he marcheth forward. His love also appeareth to his charge that followed him. For what part they take he will take, and that first and foremost, yea he will interpose himself betwixt them and the danger, that he may avert it from them if God so will. A pattern of a good shepherd, of a good parent, of a good master, and in deed the office of a courageous Captain. His bowing as it was a token of his submission to his brother in worldly things, so may it resemble the estate of the Church in this world, stooping and bowing subject, and under their pomp and state in this life, who in the next shallbe most miserable for ever and ever. The glory of the wicked is here, and the godly are under, the glory of the godly is in the next life, and then the wicked shall be under. Have we patience then and tarry the time till it may appear what we are. 
1. joh. 3.2.   
4 Then Esau ran to meet him, and embraced him, 
All hearts in God's hand  and fell on his neck and kissed him, and they wept. O the power of God to turn all hearts which way he will. Now be we judges ourselves whether it be not true that Solomon saith: The King's heart is in the hand of God, and as the rivers of water he turneth it whether soever pleaseth him, 
Pro 21.1. Pro. 15.11.  yea hell and destruction, are before the Lord, how much more the hearts of the sons of men. Where is that of Esau now, the days of mourning for my father will come shortly, and then will I kill jacob? The Lord, even the mighty and merciful Lord, hath wiped it out of his mouth and heart, out of his mind and purpose, and out of his might and power. And here is a change far fit for a brother. Glad was jacobs' heart when he saw this I warrant you, and glad were all his people. Blessed be God that can so cheer his children ever, and so sitteth in the hearts of their threatners that they cannot move, but as he will. Who will not trust in this God in all his distresses, that he shall work for him and change hearts to his best comfort evermore. Is he the God of jacob alone, are all his promises come to an end when jacob is helped? No, no: we also are his, and he is ours, dearer to him then his own life when time was, and for us therefore also shall he thus work in the hearts of men as shallbe good for us if we cleave to him. What can a thundering scolding enemy do to you or me more than Esau could do to jacob. If you will think of nature, God is stronger than nature, and therefore can effect more. Be it unto us then in the Lord's blessing, ever an increase of our faith this example. Something again as a means consider of jacobs' humility, who bowed himself so to his brother. Doth not God bless it to a good effect? Sic vent os● vincit, dum se submittit arundo, impulsu quorum robora celsa cadunt. So overcometh the reed the winds, by bowing to them, when the mighty Oaks are overthrown that bow not. Humility then in religion, 
August.  as pronunciation in Rhetoric, the first point, the second point, the third point and all in all. Where pride is, there is shame, 
Pro. 10.2.  but where humility is, there is wisdom saith Solomon. And surely, It is better to be of an humble mind with the lowly, 
Pro. 15.19.  then to divide the spoils with the proud, etc.  
5 Then Esau asked him of the women and children, to whom jacob answered, 
Verse 6.  They were his children whom God of his grace had given him. 
Children the gift of grace.  Therein acknowledging children to be not only the gift of God, but the gift of his grace to as many as have them, which is a great comfort if it be well marked to all fathers and mothers of children. Again before a bad man, yet he speaketh religiously, and Esau maketh no jest at it as bad as he was. We frame ourselves too much to company and profane spirits in our days, scoff at any thing that savoureth of religion.  
6 Next he asketh him of the droves which he met: not that he was ignorant, 
Verse 8.  for the servants that carried them had told him, but that he would take occasion to thank jacob for them after some show of refusal. jacobs' suing for favour by them hath been touched before and showed to be lawful. Esau his speech that he had enough, showeth the pride of rich men's hearts, 
Verse 9  bragging still of their plenty. jacobs' fair praying, the policy of the holy Ghost to stay anger. Mollis responsio frangit iram. A soft answer breaketh wrath, it hath been oft noted. When he saith He hath seen his face as the face of God. His meaning was, 
Verse 10.  that in that change of countenance from that which he feared, he saw evidently God's face, that is his work, providence and mercy, and therefore his heart joyed in it. His terming of his present to be a blessing, hath this reason, because gifts were given of the godly that gave them willingly, 
Verse 11.  with blessings and prayers and wishes of all prosperity with them. 
1 Sam 25. Abigael. 1. Sam. 30. David.  Contrary to the course of many in our days, whose presents and gifts by the same reason may be called cursings, because with them (hand and heart going not together) they wish evil, as the devil choke him, or such like.  
7 Thus Esau is appeased, and his wrath departed, 
Many worse than Esau for anger.  means have prevailed, and he is not obstinate. We have men and women within compass of our knowledge, whose wrath can never be appeased by any means that either the parties themselves or any friends for them can make. No subjection, no submission, no words, no deeds, can stir them a jot. And yet they would be loath to be called Esau's, much more impatient, if a man should say far worse than Esau. But they see themselves whether indeed it be not so: when Esau is entreated and they cannot, to that which God and grace and the peril of damnation persuadeth unto. God is love, and without love, without God, and consequently, cast away for ever.  
8 jacobs' care of the cattle to drive as their pace will endure, 
Verse 13.  
A pattern of a good Pastor.  most fitly showeth the duty of a careful and good Minister, ever to have an eye to the weak ones in his flock, that cannot endure what the stronger can, and so to regard all as he overdrive not any. Better it is that the able go more softly, than the weak and feeble over fast: for the one hath danger the other none. Let hasty spirits consider this, that never knew what bowels in deed a true Pastor hath to the whole, 
Note.  and not to some few singled out in a partial affection, and for some show of that which indeed is not in them. They are all the Pastor's care, and he must in conscience drive as the weakest may endure, not hurling & hasting to the ability of some, & utterly overthrowing the greater part. A good Physician of the body doth not desire to cure hastily, but surely and sound: and why must the Physician of the soul his praise, consist in haste? You may conceive a fault though I paint it not. Ne sut or ultra crepidam. Let the shoemaker go no further than his shoe. Tractent fabrilia fabri, And let Carpenters meddle with Carpenter's work. The Pastor's office is above their reach, if they loved not to have an oar in other men's boats: and he that hath called him to it, counted him faithful and put him in his service, hath endued him with discretion, and assisteth him with a conscience to consider his charge, who be strong, and who be weak, what might be done, and what is convenient and profitable to be done, with the discharge in singleness before his eyes, that is the shepherd of shepherds, and chief Bishop of our souls, 
Rom. 14.  Who art thou that judgest an other man's servant, he standeth or falleth to his own master. Thou art not the Pastor, and therefore hast neither his bowels, nor knowledge. His course and reasons thereof have an other judge. jacob may not have more care of bruit beasts, than Ministers must have of God's people, but he will not overdrive the very weakest, no more must the Minister if he mean to save and not kill. Haste hath made waste, that I can tell, and more leisure would have been better speed. Remember jacob here.  

Verse 20.  9 And lastly, still see the practice of faithful men ever when God hath been merciful to them, 
jacob thankful after deliverance.  and delivered them out of danger. Now jacob buildeth an altar in the true thankfulness of his soul unto God for this great mercy and deliverance of him from his brother Esau. And he calleth it the mighty God of Israel: giving to the sign the name of the thing which it signified, which is usual in the scripture. Thus would he publish God's goodness in his safe-being, with all his after all dangers. Would God it might kindle some heat in our hearts and consciences, to consider ourselves, the dangers that we have been in in our days, the dangers of the land wherein we inhabit, the dangers of our dear and nursing mother, her most excellent Majesty for our sakes, because she loveth us with a true love, not keeping the body only in an earthly safety and well being for earthly commodities, but chiefly procuring our soul's comfort, and defending the same unto us against all malice of mighty powers. The dangers of wife, children and friends, and now our safety and deliverance from all our fears, our quiet sitting under our own Vines, without noise of Drum, sound of Trumpet, neighing of Horses, roaring of Canon, clattering of Armour, cries of the slain by day and by night. For this hath the Lord done for us, and whatsoever it is in our eyes, surely it is wonderful even through the world. All nations see our happiness, the wicked gnash their teeth at it, the godly have sent us their gratulations, and they bless GOD for us. But where now are our Altars? That is, where are our thanks and most grateful songs of our deliverance? We have found mercy as jacob did, yea far more, for greater Esau's have come against us, than did against him, not with four hundredth men, but many thousands, to captivate us for ever as their slaves when they had slain their fill. And yet we live, and by God only who hath strangely revenged us upon them that would thus have eaten us up. Yet with jacob we build no Altars. That is I say again, we give not thanks for the custom of our time, as he did after the manner of his. At the first peradventure we did, but it was soon at an end. Now we are fallen into a dead sleep again, and both God and his mercy is forgotten. Our danger also as if it had never been. But in the Lord I beseech you, let us awake again, look upon jacob here what he doth, and every man and woman follow his example. Build God an Altar, not in earth with lime and stone, but in your heart of most kind and thankful remembrance for all his mercies to the land, to our dread sovereign, to ourselves, our souls and bodies, to our wives and children, to our neighbours and friends, and infinite ways that we cannot name. Bless his Majesty for them, and let not the remembrance die, till you die yourself. A thankful heart is all that the Lord seeketh, and it is all that in deed we can do to him. The child unborn hath cause to thank him, and much more we that enjoy his mercy at this present hour. The Lord touch our hearts that they may feel, that Lord lose our tongues that they may speak, and the Lord enable both heart and tongue to continue praises unto his majesty, not for a day or tws, but whilst breath goeth through our nostrils, and we remain. O our God of mercy, blessed be thou, blessed to day and blessed for ever: blessed with heart, and blessed with soul: yea blessed with the soul of our souls: for we were dead & now live, yea as sheep appointed to the slaughter after strange tortures and torments before, so were we: but the snare is broken and we are delivered: we released, and our enemies crawling in the bottom of the sea. Thou hast done it O God our God, and to thee be praise for ever and ever for it. Amen, Amen.   

Chap. 34.  
The chief heads of this Chapter are these three. 

The defiling of Dinah the daughter of jacob.  
The fraud and subtlety of her brethren,  
The cruel murder they committed for that cause.    
COncerning the first, the text saith, Dinah went out to see the daughters of that country. 
Verse 1.  That is, she went a walking to gaze and see fashions, 
women's needles going abroad.  as women were ever desirous of novelties, and given to needle's curiosity. Shechem the son of Hamor Lord of that country saw her, and presently took her, lay with her, and defiled her. This was the fruit of her needles jetting abroad being a young woman. A profitable example to warn all youth honestly minding and meaning, to beware, and to keep within: for it is safe, it is sure, it is credit so to do. Liberty and looseness hath spoiled many an one as it here did her. Which the wise Syrach well knowing, 
Syrach 7.24.  willeth all that have daughters to keep their bodies and not to show any cheerful face to them, that is, not to be fond over them and ready to grant them what liberty witless youth may wish to have, but rather to marry them with all good speed, and then is a weighty work performed. Solomon endued with such deep wisdom, noteth it as a property of an unchaste woman and given to filthy delights, 
Pr. 7.11. etc.  that her feet cannot abide within her house, but now she is without, now in the streets, and lieth in wait at every corner. 
1. Tim. 5.13  The Apostle Paul again as a thing that greatly disgraceth any woman living layeth it down, to be i●le and to go about from house to house. For this will make them also prattlers and busy bodies, speaking things which are not comely. David compareth a good woman to a vine upon the walls of the house, because she cleaveth to her house, and keepeth within even loath to be gotten out except the occasion be good and just. Others have compared her to the snail, that hath ever her house upon her back.  
2 Observe the consent of parents regarded here even by the Heathens. 
Verse 4.  For Shechem beggeth of his father that he would get him this maid to wife, that is, 
Consent of parents  that he would procure jacob her father's consent, and give his own also. Of which having spoken else where at large I stand not now. But shame it is for us to be worse than Heathens.  
3 This evil news is brought to the old man even to jacob I mean, 
Verse 5.  
〈…〉  that his daughter Dinah was thus taken up and defiled. Whose woe what it was for so great a wrong, let parents judge that know parents hearts? Nevertheless his son's being with his cattle in the field, jacob saith the text held his peace till they were come. Thereby declaring that a wise man rusheth not by and by into actions according to his grief, or when his affections are hot but stayeth himself, moderateth his heat, and overruleth his passions till quieter mind may better deliberate of a due course. This is gravity, this is wisdom, and this is strength that greatly adorneth any which hath it. The want of ●●is hath caused great repentance when it was too late, and daunted the credit of very many for stayed government of themselves. jacob I say held his peace.  

Verse 7.  4 When his sons came home they also hear the matter, and it grieved the men saith the text, 
whoredom of good ones ever abhorred.  and they were very angry, because he had wrought villainy in Israel, and lain with jacobs' daughter, which thing ought not to be done. See how we ought to be affected to this kind of sin, which filthy flesh so joyeth in. jacobs' sons abhor it, detest it and loath the very thought of it: so should we, they consider circumstances that increase the foulness of it, as that it was in Israel, that is amongst a people professing God, that it was with jacobs' daughter that is such a noted man's daughter for piety and religion, etc. so should we, and ever knowing sin to be sin, yet to know that circumstances make sins greater and greater. This argueth love of God, love of virtue and feeling of sin, which ever are arguments of Gods holy spirit in us. Compare this detestation and religious anger in jacobs' sons against this sin, with the jests and gibes that fleshly wordlings make of it, and with the pretty excuses that our holy fathers in Rome do use. Si non castè tamen caute, if not chastened, yet charily, etc.  
5 From the 8. verse to the 13. you have Hamer his Oration or persuasion used to jacob and his sons, 
Ver. 8 etc.  to obtain their good will that Dinah might be married to Sychem. 
A fond father over his child.  Read it and mark it, and you shall see nothing but a fond speech of a fond father to satisfy the lust of a lose son, who both as he was his father, and as he was the governor and magistrate of the country, should sharply have punished such behaviour in his child. But peradventure it was cat after kind. Such father in his youth, such son in his. Howsoever surely the truth is tried, that blanda patrum segnes facit indulgentia nates. A mallie father, maketh a wicked child. Read the two and twenty of deuteronomy.  
6 From the thirteenth verse to the 18. you see the subtle course which the sons of jacob devised to be revenged for the villainy done to their sister, and in her to their whole house, 
Religion made a cloak.  their making religion and the ordinance of God a cloak to cover their craft, and a means to compass their desire by. No new practice you see, neither yet for age worn out either of memory or practice in our days: who would have thought such deadly wrath had lodged under so reasonable words, or such bloody murder under the show of a marriage. Deep is the heart of man we see, and goodly shows have dreadful treasons, and cruel massacres often under them. Even alliances therefore and offered knots of great good will beware betimes.  
7 The conditions agreed upon betwixt Hamor and jacobs' sons. 
Verse 21.  The consent of the residue of the people wanted, which Hamor their governor to obtain, assembleth them together at the gate accustomed, and there by a set Oration, 
Private respects covered with cloak of public good.  showeth them what good should grow to the whole Country in general, and to every one in special, if they would hearken unto the condition of being circumcised, that thereby there might grow alliances with these strangers in marriages with them cross either with others. Pretending cunningly (which is the thing I mark) the public good, when wholly it was a private respect that he had, and a particular pleasure that he shot at. Hear is the policy then or rather subtlety, which now in our days we see so rise. If malice possess us and wish a revenge, if covetousness have caught us, and would have a benefit, or whatsoever it is that we would effect, still the pretence is a public good, thus and so shall the Church be profited, and thus and so shall the land be enriched, if our devices may have place, when indeed they tend to as much good to either, as this persuasion did to the Sichemites, being the means whereby cruelty took place, malice and wrath had opportunity and the fearful destruction of them all was brought to pass and compassed. Trust not therefore over hastily such goodly promises and painted shows of public good to bring in an innovation which as this, 
Innovation dangerous often  may have danger under it and yet not doubted.  
8 The silly people consent unto Hamer his speech, whereby we may learn how dangerous a temptation the promise of gain and profit is to the ignorant multitude. 
Verse 24.  
〈…〉  This winneth and bewitcheth them, this gaineth and getteth them to do any thing, yea with this both eyes be dimmed and ears so stopped, that subtle men may work their wills, and had I witted come ever too late.  
9 Mark again what power to effect either good or ill, is in the persuasions of great men to their inferiors. 
Verse 24.  They carry them headlong to destruction if so they will, 
Great men's persuasions.  and they carry them comfortably unto good if so they wil Happy be the governors that persuade but well, and so answer not with their own for the blood of many. Again mark here what often else may be seen, that when the Lord determineth to punish, men have no power to foresee the peril Injustice be taketh the wisdom from the wise, and counsel from the prudent.  
10 Thus the inhabitants being enticed to admit of circumsition for an earthly commodity and respect, the third day when they were sore, Simeon and Levy the sons of jacob, with sword drawn come upon them and kill every male amongst them. A bloody fact and a great murder in man's eyes worthy of great blame, that for one man's fault so many should die, offering them recompense by admitting their condition, and so deeply deluded by so holy a show. 
Both father & son are slain, that filthy lust may have worthy recompense and sweet meat sour sauce.  But altogether we may not esteem it by this, but somewhat consider the revenging hand of a just God in it, who will never suffer the wrongs violently offered to his chosen people to escape unpunished if they cleave to him. The mighty worldlings may imagine they shall do what they list with us, and proudly wrong us, emboldened by their might and our weakness, but they shallbe deceived, as is seen to their terror and our comfort in this example. That Simeon and Levy were so forward-summe in nature we may justly think of. For Dinah to them was full sister both by father and mother, where unto some others, she was but only by father. Leah was her mother, and the mother of Simeon and Levy also. Again we may see in this example that saying verified, Quicquid delirant Reges plectuntur Achivi. For the sins of governors the people often smart: and therefore happy people that have a good governor. It is a treasure that of many is little considered, and a blessing that God is never worthily thanked for.  
11 Then came the other sons of jacob upon the dead, and spoiled the City. 
Verse 27 etc.  See therein anger how it rageth and increaseth, being once incensed and stirred up. One man by example kindleth an other, and violence upon violence will increase still, 
The rage of an offended mind.  if we stay not quickly. If you mark now the state of this City, how the children be fatherless, the women comfortless, no house without bloodshed, murder, and death, their goods spoiled in City and field, their bodies captivated which remain alive. O heavy woe: 
Stand in awe and sin not.  would not the heart of any man or woman tremble to offend the Lord, to feed the flesh that sinfully lusteth with such deadly delight, and careless to scorn what so fearfully punished we see of God? How happy Hamor, if his sinning son had never been borne, how happy the son, if he had turned his eyes from evil, and bridled his lusting heart with virtue and honour. How happy all both old and young, both great and little, men and women, with babes and sucklings, if God had been feared and sin abhorred. This is sin in the eyes of the highest, a crier continually for his wrath, till at last it come. The Lord give a feeling, that we truly hate what hurteth & harmeth in this sort.  
12 Then said jacob to his sons, Ye have troubled me, etc. Pitifully bemoaning the danger which this desperatenes carried with it, both to him and his, had not God been good, 
Verse 30 etc.  whose mercy in deed only affected, that the countries about did not rise up in arms against him and destroy him quite. The Lord knew how jacob abhorred this course, and yet how perfectly he hated the sin of his daughter, wherefore in mercy he provided for him, stayed all evil that might be against him, and kept both him and for his sake, his, that might else have perished well enough. I note it to my comfort, and the comfort of many, that may in their houses and several families, 
Faults committed in families, sore against the will of the rulers.  either by children or servants, or friends, have that committed which their souls abhor, and they little know of. God is gracious to regard the innocent, and to turn from his faithful servants that which evil committed might procure unto them, as he here did from jacob. Then mark again in these sons of jacob, whether for their merit's God so increased them and made them his people, 
The jews not chosen for merits.  or it only was mercy and no merit. And remember withal, what by Ezechiel God saith unto them, I mean to the people descended of them, and of like merit with them for this that we speak of. 
Ezec. 16.2. etc.  Son of man, cause jerusalem to know her abominations, & say thus saith the Lord God unto thee. Thine habitation & thy kindred, is of the land of Canaan, thy father was an Amorite, & thy mother an Hittite. And in thy nativity when thou wast born, thy navel was not cut, thou wast not washed in water to soften thee, thou wast not salted with salt, nor swaddled in clouts. No eye pitied thee to do any of these unto thee, for to have compassion upon 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 own blood, and I said unto thee when thou wast in thy blood, thou shalt live: even when thou wast in thy blood, I said unto thee, thou shalt live. Mark you this repetition, Even when thou wast in thy blood, I said unto thee, thou shalt live. That is, even when thou wert sinful, wretched and ugly to be looked on in thyself, yet in mercy I regarded thee, turned my face from thy due deserts, and said, Thou shalt live. Now if there were no merit in this first people, why the Lord should choose them before all others, but that mere mercy regarded them in their blood, what merit might be in us Gentiles wild olives, and behind them far in circumstances sundry of great importance, that we should swell and be puffed up. Read the whole Chapter in Ezechiel, and think in your soul how much rather the Lord might complain of us generally or particularly as there he doth of them. And what should have humbled them, let it humble us, what should have made them ten thousand times thankful. Let it make us not only that way but every way dutiful to our lives end. Moses was a Levite, and yet he writeth this of his father Levy, an argument evident, 
The scrip●ture written by inspiration and not flesh and blood.  that flesh and blood did not rule in the writing of the scriptures, which hardly is drawn to lay down any shame or blame of their ancestors, but that God's spirit the God of truth and verity, guided and governed the pen of the writer, as best was seeming to his wisdom.  
13 Shall he abuse our sister as a whore, say they? No: yet may not thereon be concluded, 
Verse 31  that against a fault any manner of proceeding is allowed. The fact was wicked, 
Youth 〈◊〉 and rash.  yet the punishment should have been orderly, and with their father's advise, who chief was wronged, and whose wisdom and discretion would better have guided his sons, than they any way could direct him. But this is youth, hot and fiery, rash and unbridled, never forecasting what may ensue, but eagerly harping upon a revenge. They never think of their father's estate and their own in that country, that they were but strangers there, that they were but few, and that extreme danger might arise both to their father and them by this rage. No no, the heat of youth doth first perform, and then repent when it is too late. Whither did Cain his outrageous anger carry him? Surely his brother's blood was nothing, when fury and anger had taken place. Saul against jonathan, Achab against Naboth, Asa against the Prophet with many more, 
2. Chro. 1● 10.  declare well the effects of anger, when once it is kindled and incensed.  
Theodosius, after his slaughter of seven thousand at Thessalonica in his anger, by the persuasion of Ambrose, 
Theodor● lib. 5. cap.▪ 16. & 17.  laid down a law, that whosoever after should be condemned to death, should have execution thereof deferred for thirty days, to the end, that if anger had any way made the judgement too sharp, this respite and time, might again moderate it according unto justice. For ut fragilis glacies, 
ovid.  interit ira mora. As I see in time doth melt away, so time makes anger to decay.  
Lastly, if you mark this answer of jacobs' sons, it may show what naked excuses we content ourselves withal, 
Naked excuses.  rather than we will acknowledge that we have done evil. Again, how unprofitable speech is to an angry man till the mood be past. Anger so darkeneth the mind, that reason can have no place. No, reason to a mind incensed with anger, is like a key to a lock that is jumbled, that is, it can do no good. And as a thief chooseth often the darkest night, and the fisher the water that is troubled: so sathan to work many mischiefs in, chooseth a heart when it is troubled with anger. But let thus much suffice of this Chapter.   

Chap. 35.  
The chief matters of this Chapter are these two. 

The remove of jacob away from Shechem.  
The death of certain of his dearest friends.    
COncerning his remove, the text saith, that then God said to jacob, 
Verse 1.  that is to say then, even then when his heart was troubled and full of fear, 
The care of the lord for his.  for the bloody tact of his sons in Scechem. Where see, the vigilant care of the Lord over his in all their distresses, doth he ever forsake them that faithfully and heartily cleave unto him? No no, he is at hand and ready even before the trouble happen to be comfortable to us, because this is essential in him, and not accessary.  

Verse. 1.  2 Mark how he biddeth him go to Bethel and there build an Altar unto God, that appeared unto him when he fled from his brother Esau, 
Gen. 28.  why if you remember or look the place jacob there promised, that if God would be with him in the journey, and keep him, and give him bread to eat, and clothes to put on, so that he might come again unto his father's house in safety, then should the Lord be his God, and that stone which be there set up as a pillar should be God's house, etc. And hath jacob been all this while in the country, and not been yet there to perform his vow, and to give the Lord thanks, who so graciously had granted his desire? O great slowness in so good a man, and very worthy blame exceedingly. See then and mark it well, 
〈…〉  how slack the best of us are to pay in prosperity, what we promise in adversity, even with great zeal. We say in sickness if we may recover we will do this both to God and man, and in other perils we promise much: but alas, where is all, when once we are well and out of danger. Hath jacob dullness, and have we none? think of it, and by his fault in this place that must be called upon, and spurred up by God himself: let us amend what is amiss. Then mark again in this remembrance made by God, the manner of it. Go up to bethel jacob saith he, and make there an altar, etc. This is not, why hast thou not done it, and because thou hast forgotten me, I will forsake thee, or any such like sharp rebuke. Sweet again, is this if we consider it. For jacob was now in sorrow, his heart being wounded both for his daughter that was defiled, and for the cruelty of his sons, with the peril also that his whole family was in. In which grief of his, the God of mercy would not add grief unto grief: but sparing him kindly, admonisheth him graciously with sweet words, 
A sweet example.  not so much as once quipping him for his fault, with but half a sharp word. A pattern ever to be followed of us, one towards an other, that we bruise not the heart already broken, but too much, that we insult not one over an other for slips and wants, but kindly quicken up, when a hard speech woul● crush too much. O sweetest GOD, how sweet art thou to slagg●sh sinners when they do fall, and shall we not labour to be like them, etc.  
2 When jacob had received this word of the Lord, he willeth his household to put away their strange Gods, plainly noting that there were such amongst them. And knew jacob this and reform it not? Surely the best men than have their affections, and even good jacob is not here without them, Rachel his Wife is most dear unto him, and for her sake either he seethe not, 
Good men oft have affections too much.  or he feeleth not with that heat, or both seeing and feeling he lingereth reformation overlong. She had stolen her father's idols as you heard before, and what others they had gotten in the spoil of the City it is uncertain. Prone is our nature by natural corruption to such abuse, and if jacobs' people so well instructed, will yet be halting O what are we? This cleaveth to our bones, and the very marrow to be superstitious and delighted with evil. The Gods that be seen best like our humours, and what hands have made we repose trust in, but fie of this folly if we be alive, and not dead in heart to God and grace.  
3 What then did God abhor the household of jacob, and refuse it to be a Church? No, howbeit that family was thus blemished, and the wife of his love that slept in his bosom thus all too spotted: yet ever were jacobs' sacrifices acceptable unto God, 
Note this well.  and his family cared for as his Church. Note we thereby, not to love idolatry, or to mingle the wheat with the chaff, ne yet to extenuate jacobs' fault, nor to follow him ourselves in not reforming. But note we this, and note it again, that particular blemishes in some of a Church not yet amended, deprive not the whole either of name or nature of a Church, neither make the good things therein done according to the word, (as were jacobs' sacrifices) of no effect: much less do they reach out danger of death and damnation to all that hold fellowship with that Church, either not knowing, or no way approving what is evil. I could urge the place harder if I would.  
4 In bidding them cleanse themselves and change their garments, 
The use of clean clothes on holy days.  let us note how outward ceremonies help inward duties, use them as helps, and not make them our rests, th●nking all is done when the outward thing is done, but know, that clean garments call for clean hearts much more, and cleansed bodies, bid cleanse our souls much rather: else are we like the Massing Priests that washed their fingers so solemnly, and neglected their consciences altogether, or like the hypocritical pharisees, that scoured so carefully the outside, and forgot so negligently the inside.  
5 Then they gave unto jacob all the strange Gods which were in their hands, 
Verse. 4.  
Obedience to doctrine, etc.  etc. where see a very notable example of prompt and ready obedience to the word. Blessed therefore he that had them, and blessed they that so willingly hearken unto him. Such jacobs to bid, and such people to obey, would long and long continue these happy days of peace and freedom unto us, with a gracious Governor and Sovereign over us, in whose days we may truly say, mercy and truth have met together, righteousness and peace have kissed each other. But why are they so zealous and ready now, having been so dull hitherto? Surely the danger they saw themselves in, by that outrage committed, was a great means of it. 
Perplexities profitable.  And therefore well may we mark how profitable for us sometimes are fears and dangers, troubles and perplexities in this world. Then are we awaked and quickened that before were heavy, and then we both hear the word, and obey it with alacrity and readiness. Take then the cross away, and take our great good away, as we plainly may see.  
But the text saith, 
Exo. 32.20  jacob hide them under an Oak that was in Sichem: when as we read that Moses took the golden calf that Aaron made, and burned it in the fire, ground it to powder, and strawed it upon the waters, and made the children of Israel drink of it. A zeal indeed against Idolatry and superstition. For answer whereunto it may be said, that good m●n have their wants, and jacob himself in this was not so provident as he might have been. Yet with comfort we see that even this measure of virtue and piety in jacob was accepted of God, the want pardoned and cast out of sight. With comfort (I say) we see it, being thereby justly encouraged to do good, and to hate evil, seeing there is mercy with God in sweet kindness, to accept what is well, and to turn his face from what is wanting. Away therefore with all discouraging thoughts, and very sour conceits, of no acceptance with God, where any blemish or imperfection is. For even in this example if we had no more, it is proved false.  
6 When jacob thus had reform his house, he took his journey from Sechem towards Bethel, 
Verse. 5.  and the text saith: The fear of God was upon the cities that were round about them, so that they did not follow after the sons of jacob. It is the Lord than that cooleth and quencheth the rage of men against his children, yea it is the Lord that is able to mussel the mouths of the Lions of this world, 
It is the Lord that stayeth intents against his.  when they bristle themselves beside his liking, to commit any violence or fury upon the godly. Let him say nay, and they cannot stir: let him say I, and they run a pace.  
The Devils themselves cannot touch the Swine till they have leave of him: and are porcorum setae: numbered saith the ancient father, and his chosen children forgotten? No, no, there is no power against the least of them, except it be given from above. Therefore care away comfortably, sing we and say we, Si deus nobiscum, quis contra nos. If the Lord be with us, who can be against us. No doubt these inhabitants had burning hearts against jacob, and his family for the murder committed, but both hearts and hands are bridled by him, that bridleth the very devils, and such a fear is stricken into them by the Lord, that jacob goeth safely on his journey, and not one dare look out of the doors after him, to attempt any evil against him. O sweet God, O dear God, direct us aright to be thine truly, and we see here our safety. Thou wilt defend, thou wilt protect, and mightier far than ourselves are, thou wilt make to fear us for our good. Blessed, blessed be thy name for ever, and let our hearts till death be secure in thee, Amen, Amen.  

Verse. 19  7 The next thing I note, is the death of Rachel, the wife of jacob, 
Wordlye comforts subject to change.  dear and dear, and twenty times dear again unto his heart. Who can express the woe of this day, and the bitterness of this loss to the man of God? Rachel is dead, and is she dead? O death void of mercy, or respect of persons. She dieth upon child, an increase of grief: she calleth the child the Son of her sorrow, a heavy word. But be comforted jacob, and leave all to God, who giveth and taketh at his pleasure. And learn we by thee whilst the world endureth, to know worldly comforts whatsoever they be, to be subject to change. Love with unfaynednesse, what may be so loved, but love never too much for fear of a check.  
So love, that we think of loss if the Lord so will: yet so love, that we wish no loss if the Lord so will. Let his liking moderate our affections ever, and so happily shall we enjoy the thing liked a great deal longer. But if thou exceed, wert thou as just as jacob, God will school thee as he here did jacob. Thy dearest Wife, thy dearest Child, thy dearest friend, shall feel their mortality, that thy heart may be taught, and wish for eternity, crying heavily, sighing with mournful voice: Vanity of vanity, and all is but vanity.  
8 Grievous it is also that we read in the 22. verse, 
Verse. 22  Reuben the son of jacob to lie with Bilhah his father's concubine. But such bitter accidents have in the wonderful wisdom of God befaullen to these great men, 
The use of bitter accidents to the patriarchs.  that we poor souls might not be oppressed with grief, when the like befall us. Fathers and mothers can do no more than they can do, that is, instruct, exhort, admonish, and teach their children and charge, and if that will not serve but contrary to it, they will wilfully and wickedly offend the Lord, lewdly and loosely behave themselves, their burden is upon their own backs, and the God that ever was holy and pure, will pay them home, accepting the industry of the parents in good worth.  
Moses expresseth not how jacob grieved, when he heard this, but only saith, it came to Israel's ears, that is was done. Surely the reason was this, that we might thereby conceive that the grief was greater than could be expressed to have his bed defiled by his own Son. So read we, the Painter that portrayed the intended sacrifice of Iphigenia, painted her father Agamemnon's face covered, because it was not possible to express will the countenance of a man so plunged in woe. Think we then earnestly of jacobs' sorrow, but know that we cannot think how it was. And what crossing griefs the Lord sends us, 
Strength against offence.  let us strive to patience by these examples. Yea let us grow by these examples to a Christian strength against worldly scandals and offences, not moved by them to waver up and down as some do, condemning truth, and judging persons by faults and offences that do happen. As if one should say see the religion of these men, can it be true, can it be good, when the professors of it have such spots? Simeon and Levi cruel bloodshedders, Dinah wanton and wanton defiled, and now Reuben an incestuous person defiling his own father's bed. How should the religion of these men be good? Surely the idolatrous ignorance, and ignorant idolatry of the Gentiles, of the Canaanites, Perisites, jebusites, or such like, was the good religion, and not the way that jacob served God by. Were this to reason well, or rather for the falls & faults of men to condemn the truth of God, & to censure men by their imperfections not to be what they are in deed and truth, though thus defiled? Yet this is the common reasoning of the world, and thus daily some stumble at men's offences. But let us be wise, and learn by this to take a surer course to judge both of men and of religion. jacob and his family had the true religion, though thus sinful flesh offended sometimes. All were not evil in such degrees, though some offended too much. Bewail the falls we may of those that profess the truth, nay bewail them we ought with a sighing heart, but forsake truth for them, or condemn truth to be no truth, we may not, we dare not, we ought not. Let God be true, & all men liars. Let truth be truth & all men sinful, yea such great patriarchs as these were not ever free. Though his judgement shall be great that giveth the offence yet they shall not be excused that so far take the offence, as for it to forsake the way that is right. Then having thus profited, let us mark again in this example of Reuben the safety of sinners, notwithstanding sin, that truly repent and forsake their sin. Reuben was not a castaway for ever from God having thus offended, but sorrowing and sighing (as no doubt he did) for this ugly transgression, the blood of Christ jesus believed of him then in time to be shed, as we believe now that it hath been shed, washed him clean, and procured pardon with God, that all sorrowful sinners might have faith, and not dolefully die in despairing woe, if happily they should fall at any time through strength of flesh of world or devil. Thus therefore again let us profit by him, and deny to none that hath fallen comfort, if sight cause sorrow from an heart not feigning.  
9 The death of Isaac the father of jacob is an other thing mentioned in this chapter, who enjoyed the presence of his son jacob to his great comfort before his death. 
Great faith exercised with great crosses  And jacob to all his griefs had this also added the death of his father. So that if you think of the course of jacobs' life but even hitherto, surely his griefs were many, and his crosses great, such as we do not endure with that patience that both we ought, & he did, neither yet with that comfort, as by this example, and others of God's dear ones we are justly encouraged unto. God gives friends, and God takes friends, fathers and mothers, sisters and brothers, or whatsoever, and he spares not any when he will, though he love them dearly. Abraham looseth Terah his father, and Sara his wife: Isaac looseth Abraham, & jacob now Isaac, beside other friends whom each of them lost in their times. This is our estate, we hold these things during pleasure, and are tenants at will, not otherwise. That the text saith, Isaac died full of days, it may well teach us that there ought to be a contentment in us even with years, which indeed is not in too many. But we covet to live, and still to live, and ever to live if it were possible. This world so pleaseth us, as if we dreamt of no other, these earthly pleasures seem the joys we wish, and death, death, O how bitter is the remembrance of thee even in very old age. Surely old Isaac was not thus, and I trust we will note it to our good, and thus much now of this chapter.   

Chap. 36.  
THe principal matter of this Chapter, is the progeny and offspring of Esau, in the observation whereof divers good things may be noted, respected no doubt of the spirit of God, when he caused it to be written. As first it showeth the truth of Gods promise made concerning Esau, 
The truth of Gods promise ever.  chap. 25. ver. 23. and elsewhere, and yieldeth us this sweet comfort, that if the Lord be so sure to them, that are not of his household and family, but hated as Esau was, how assured may we be, that he will never fail us in any thing promised, except he fail to be God.  
2 When it is said that Esau removed his dwelling, and gave jacob room, 
Verse. 6.  were it of favour, or were it for other profitable respects in the world to him, we may well note the overruling power and providence of the almighty for his ever. 
God his sweet care for his.  Had they lived together, being both so great, as the 7. verse noteth, in all likelihood quarrels would have grown, and perilous contentions. Esau was mighty, fierce and irreligious, and what conscience such men make, to wrong and wring a good man, the world yet showeth too much. All this, God preventeth in mercy to his jacob, and maketh Esau give place. Cast we our care then upon God, and labour to be his, we shall ever be cared for.  
3 Their riches were so great, that they could not dwell together (saith the text) that they could not dwell together, 
Verse. 7.  and the land wherein they were strangers could not receive their flocks. 
God's powerful providence for his in all places.  Let never then filthy fear to want in this world, what may be good for us: wound our souls with distrust in God. The beasts of the field, the fowls of the air and the fishes of the Sea, be all his, yea the whole earth, and all that is therein is his, as the Psalm saith. If to jacob and Esau he be able to give such wealth, when went his powerful might from him, that he cannot do it again to you, to me, to whom soever his good pleasure is and shallbe. If in a strange country their flocks be so many, let my soul never despair for place, but dwell where the Lord appointeth, and with believing heart remember such examples as this. Yea let it go to bed with you, let it rise with you, writ upon your hand, and print it in the very veins of your heart, what the Psalmist saith: The Lord God is the Son, and shield unto us, the Lord will give grace and glory, 
Psal. 84 11.  and no good thing will he withhold from them that walk uprightly. 
1. Sam. 2.30.  He that honoureth me him will I honour, saith the Lord, and he will not break a promise to very Esau, of any good or comfort as you see in this whole chapter. Be not we faithless then but faithful.  
4 A sweet comfort again I see here in this, that if a man and woman fear the Lord themselves, 
God is often merciful▪ even to the evil children of good parents.  if religion be settled in the furrows of their hearts, as it was in Isaac and Rebecca, surely even unto their wicked children, if they have any, yet for the parent's sake, God granteth often worldly favours, as here to Esau: who would not then with a faithful heart love such a God He loved jacob and hated Esau, yet Esau being the son of a good father, and of a virtuous and religious mother, the fountain of mercy, and God of all goodness to his true servants, even the God of heaven, will show mercy to this Esau, thus far as in the world to make him a great one, and to give him riches. Again I see worldly slate, 
Worldly glory, no s●re ●●t●es of God's love.  no good cause why men should forget themselves and wax proud: but ever look at the inward heart what piety is there, least painted, port, & glistering glory of this fading world be united in my person, with the hatred of God concerning future state, as it was in Esau. I have hated Esau saith the Lord, and yet his pomp thus great: Were this thought of, peradventure our hearts would change, and with less regard of earthly show, make earnest search for the favour of God, how indeed we may be assured of it towards us ever.  
5 God promised jacob that Kings should come out of him, 
The godly st●ll under faith and hope.  but behold as yet all the glory in Esau. How then, hath God forgotten, or will he fail in faithfulness toward his servant? No no: you know what glorious Princes came of jacob in time, and the Prince of Princes that sitteth upon his throne for ever, 

Duke's be his sons, etc.  
Ver. 15. etc. Read the Chapter.   Christ jesus. B●t as yet jacobs' show is less, and Esau his ruff hath the eyes of men. Thereby we learning, that God's usual manner is to keep his children under faith and hope in this world ever. What pleaseth him he performeth in jacobs' 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 use of faith and hope in this world with the godly. Be content then with what God granteth, and believe the rest if it be promised.  

Man's busy brain.  6 The invention of mules specified in this Chapter, showeth the busy curiosity of some men's natures given to news and strange inventions, not contented with simplicity and plainness, nay discontented with the course of god's nature many times. If we praise this invention, take heed we touch not Gods former distinction of their kinds and sexes which he had created. Therefore rather blame I, then praise such needle's news as this was.  
7 You see in this Chapter as I said before, all the glory in Esau and jacob hath little, but hereafter these Edomites fall, and the Israelites rise. Therefore thus let us profit by it, as never with the lusty bloods of this sinful world, to despise the slow going forward of the children of GOD, or the cause that they maintain. Sat citò si sat been. Soon enough, if well enough, that is, fast enough, if with God's favour, and better a stable estate that is in longer time attained, than a fickle fading estate got in haste. Not unlike the grass upon the wall top, that is, soon up, but assoon withered and gone again.  
Lastly, for genealogies in this Chapter laid down, I refer them to each man's diligence that list to search them, wishing the Apostles counsel followed in this matter ever, 1. Tim. 1. Verse 4. and Tit. 3.9. For our Pedigrees in these days as they have an use modestly and moderately looked into, so show they men's vanities otherwise used, who yet would not like to be called vain. Maximilian the Emperor forgot himself in it, as I have showed before, and of his very Cook he was reproved. Let not the wise man glory in his wisdom, nor the strong man in his strength (much less in joined Pedigrees) but he that glorieth, let him glory in the Lord, and that his name is written in the book of life, and he reckoned in the roll of the righteous. He that is over busy in laying down his ancestors, whilst he seeketh to be esteemed, as descended of them, is often justly despised as degenerated from them, and not in any measure seeking to express the virtues in them. But let thus much serve both of this matter and of the Chapter.   

Chap. 37.  
The heads of this Chapter are chief three. 

The hatred of the brethren towards joseph.  
Their treachery against him.  
The lamentation of jacob 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 father's great love to him above them, ver. 3. And the dreams which he had, seeming to note a superiority over them like to ensue in him, ver. 5. etc. The greatness of their malice is also mentioned when it is said, they hated him and could not speak peaceably unto him, verse. 4. For particulars to begin with the first cause of their malice towards him, because he brought their evil as the text saith to his father, it may well teach us, that although brethren in nature and duty should most kindly love one an other, yet not so far, as that they bolster up one an other in sin and evil. For true brotherly love admitteth an orderly complaint of evil, 
Rom. 1. Last verse. Winking at evil.  yea and even requireth it. Not only they that do such things saith the Apostle, but they that favour them, etc. Noting it a most grievous fault to wink at sin and wickedness, and to bear with it. Veritas odium parit, fratrum quoque gratia rara est. Truth gets hatred, and even brethren to love together (if truth be told) is a hard thing. The second cause of the brethren's malice was their father's love to joseph above them all, an unjust cause again. For it is lawful for a parent to love one child more than an other, as for a man to love one man more than an other. Our Saviour Christ loved john more th●n the rest, yet might not the rest therefore have hated him. Nevertheless Ambrose his counsel is good in this matter, to wit, that parents should beware, Ne quos natura coniunxit paterna gratia dixidat, 
Note it  lest whom nature hath joined, 
Children begotten in age, loved for two causes  they by their partial love do separate and disjoin. There is a cause laid down why jacob loved him more than the rest, because he begot him in his age, old men either not looking for any more in such years, or receiving such as they have besides expectation, both which are causes of entire love towards such as in old age are borne to them: so was jacob towards joseph. An effect also of this love in jacob is laid down, that he made his son a party coloured coat. A thing likewise lawful, that parents may attire one child better than an other, yet still wisdom and discretion must moderate affection, for fear of such heart burning amongst children, as here we see.  

Parents love should not be to children's loss.  2 Yet this child so beloved, went to the field and kept cattle as his brethren did sometimes, not finding his father's affection unto idleness in him, which is a thing that may greatly profit us in these days: wherein if in any thing we will make a difference betwixt our children, surely it is in labour and travel, and matter of fruitful industry for the time to come. Some shall be put to all hardness, yea to all drudgery, and others whom we favour more, not suffered to do even good things, whereby hereafter they might be bettered a great deal, not to learn lest they catch cold: not to study, lest their wits be dulled: not to do any thing, lest we want them to make wantoness of. So did not jacob, though he loved joseph, but to the field he went as well as the rest, and did what he could in that course. jacob ruled his love to his child's profit, and so should we, jacob wanted his company for his good, and so should we. jacob hated idleness in his children, and so do not we  
3 The third cause of the brethren's wrath, were the dreams that joseph had. The first of sheaves, the second of the Sun and Moon, and Stars, doing reverence to him. 
God without parents help exalteth often their children.  Of dreams hereafter something shall be said: Now concerning his first dream here, josephus saith they were sheaves without corn, and therefore the dream showed, that not only he should come to honour, but that honour should be by foreign means, not by help of any goods or possessions of his fathers. Surely howsoever the sheaves did pretend that, so it was, and therefore comfortably teacheth us, that God is able without parents help (if it please him) to prefer their children even to the greatest places, no cause to make parents careless, but a very just cause to make them not over careful. And a sweet comfort to all that either have no parents of ability to enrich them, or if they have, yet unjustly are thrown off, and by sinister practices deprived of their portion, which in nature and equity is to be given them of their parents. God is in heaven as mighty as ever he was, and as good as ever he was. Let him be my father and mother, and remember joseph, etc.  
4 What say the brethren, Shalt thou reign over us, 
We rather obey strangers than our brethren.  and rule us, or shalt thou have altogether dominion over us, and they hated him so much the more. And why so, was he not their brother? Is it so tickle to have a brother rule over his brethren? yea surely. So cankered is the nature of many men, that they can better endure to be subject to a Turk, then to their own flesh and blood, And as our Saviour said, No Prophet is esteemed in his own Country, so may it truly be said many times, A kinsman's government over his kinsmen is envied and spited. But it is no virtue let them use it that list. They bewray more corruption than all the water in the river will wash off, and of wise men they are esteemed accordingly. Not much unlike to these brethren of joseph be they that had rather any man should have a penie-woorth in what they part withal, than their friend, yea a friend may not have it for any thing, when a mere stranger shall have it almost for nothing. The nature is nought if there be not very just cause of such refusal, and as dogged as here were jacobs' sons.  

Knowledge not obeyed.  5 How readily they interpreted his dreams, yea and how rightly? yet they abhorred to yield, to them. So do many with the word of God, they perceive what he meaneth, God I say in his word, and what he requireth, yet no yielding, no submission, no contentment, but grudge and grieve as much to be subject thereunto, & to submit their necks to the sceptre thereof as joseph's brethren did here to there brother, albeit they guessed and that truly, what was intended. A fearful stubbornness, and a stiffness, starting aside with assured danger if it be not reform. Not to see the Lords will is a plague, but to see it, and to refuse to obey it, is death and damnation just for evermore, without repentance.  
6 As the father's favour here towards his son joseph, was the cause why the rest hated him, 
God's favour to his children, cause also why they are hated in the world of some.  so is the gracious favour that God almighty showeth to his children often the cause of hatred in others towards them. If God be extraordinary to Moses, even Aaron his brother, and Miriam his sister will be offended: if David be loved, Saul will envy him) and seek his destruction. So in more, & so in too many if men were not wicked. The lord may not do with his own as he will, but our eye is straight evil, if he be good. This is not well in them▪ But to us let it be no discomfort: for their envy, malice and hatred shall hurt us as these men's did joseph, that is, God shall turn all to his own glory, and our further way unto such good as in his good pleasure is determined for us. Believe this example of joseph, exalted notwithstanding all their spite.  

The second part.  
Having heard before the hatred grown in the brethren against joseph, in this second part of the chapter we may see their execution and practice of the same against him when they had opportunity. The opportunity was this. 
Verse 18.  Their father sendeth joseph into the fields to them where they kept their cattle, to see how they did. Whom when they saw in this sort come into their hands, straight they conspired against him. Now that the father would send him, and that joseph would go, having had such notice of their disliking of his dreams, it plainly showeth the simplicity of the godly, and such as have honest minds, that they are far, and often but too far from suspecting and forecasting such perils as in deed are towards them, and such evil nature in others as in time showeth itself and bursteth out. It is an old saying, & even here we see it true, Vt quisque est vir bonus, etc. A man that meaneth truly and honestly himself, thinketh all others to mean so likewise. But it was so. Though old jacob mean no hurt, neither yet joseph, the other brethren do, and conspire his death, when in love sent in love he cometh to see how they did. Though simple than it is good to be, yet over simple beware to be. Inter spinas calceatu. Amongst thorns have on thy shoes (sayeth an other proverb) and it is worthy practice,  
2 Out goeth joseph and thinketh no harm then as I said, 
Vr. 16.17  and he seeketh his brethren from place to place, 
Many seek one thing and find another.  but he findeth bloody enemies rather than brethren at the last. So fareth it daily with many a man. We seek life, but we find death at the physicians hands: We seek justice, we find oppression: we seek truth, we find falsehood, and in a word, as joseph here we seek for brethren but find far otherwise in the end. So doth secret sin cover itself even in the Church militant to this day. But who so reputed a brother, becometh a foe, let him think what credit joseph's brethren had with God or man for such hypocrisy, and who so is halted withal, and deceived, as joseph was, meaning no worse than joseph did, let him turn his face from man, and clap hold of God, saying with the Prophet, It is good for me to hold me fast by God. to put my trust in him: and what protection and safe guard poor joseph found, when he was here alone in the midst of his, no brethren, but bloody foes, that comfortably hope for at the same God's hand, who is one to day, then, and for ever, to all that truly cleave to him.  

God's writings and man's writings.  3 But why saith Moses so brodelie that they conspired to slay him. This was much to be laid in writing against such men. No not a jot. For it being so in deed, the holy spirit of God hath taught us notably by it, what difference is betwixt man and God. 
18  Man in his writings flattereth, and smootheth, and dissembleth faults, yea often, for vice putteth in virtue, and where in deed a dispraise was due, yet there extolleth to the sky. But God's holy spirit in his writings doth not so. He speaketh plainly and ever truly of all degrees, whatsoever. Again it showeth that Moses was not directed by flesh and blood: for if he had he would have covered the blemishes, especially these great blemishes of his ancestors. thirdly, it is a rule to direct them to do it, and it is a warrant to them if they do it that writ stories, and commit to writing facts of present or former times. Truth was ever without shame, what blame soever it getteth unworthily. But filthy flattery maketh them live with shame that use it during life, and shamefully spoken off even after death.  

Scoffers & mockers.  4 Behold (say they) this dreamer, or master of dreams cometh. A scoff, and a lewd scoff, the dreams of joseph being from God to a special revelation of his great mercy in time intended to that house. But we may well see in it the fashions of the wicked, and the lot of the godly in this world often. How differ these speeches, Behold the dreamer: and Behold the holy man, the holy woman, the hot gospeler, etc. Surely both are scoffs alike from a profane heart, which God will visit with a whipping rod in his good time. Thus scoffed the Captains and their fifties when they called the Prophet in mockery, Man of God, 
2. King. 1.11.  but with fire from Heaven the Lord consumed such mockers If the like fire from Heaven consume not our mockers, let them yet be sure that fire in hell shall never fail them.  
5 Come therefore (say they) and let us slay him, and cast him into some pit, etc. 
Vers. 20.  
Hatred brings forth murder.  See what it is to harbour in our bosoms a dislike of a man and a hatred, in time it leadeth us even to bloody murder of the party so disliked, or at the least to a willingness to do it, if we be by means kept from the act. For if a brother breath death against his brother, because he hateth him: surely men in further degrees from us will never stand in our hands. Then stop betimes if we fear God, and abandon hatred out of our hearts. Let it never lie boiling within us and gather strength. Such Patriarches overcome by hatred against their brother may teach us whilst we live what hatred is  
6 Then shall we see what will become of his dreams. As if they should say, so shall we prove his dreams false. 
Strivers against gods appointment.  O blinded men, the determined counsel of God they will overthrow, and by their power and practise they will prevent what he will have come to pass. So thought the blind pharisees, Priests, and Elders, that if they could compass once the death of our Saviour, all should be well, they should still deceive the world, the Scriptures should be fall, and whatsoever by Christ was effected, should be prevented. But was it so? or rather did not all their malice work to the effecting of God's purpose. Herode by policy or cruelty open, will kill the babe jesus, and then all shall be well, yea even to this day fools will contend against God and prove him untrue. But away betimes with such dreadful impiety. God will be true, and his purposes shall be performed, when all earthly creatures shall be confounded that stand against him, joseph's dreams shall come to pass in despite of all scorners or unnatural practisers to the contrary. So let us think, so let us know, so let us live till life take her leave, and all be effected. Our faith, our cause, our profession and religion, shall stand being the Lords, though thousands of our bodies be destroyed by raging cruelty, and all is not sure on our adversaries side as they suppose when once they have prevailed against some of us. Blessed be God.  

Verse 21.  7 But when Reuben heard that, he delivered him out of their hands, 
Never give sentence upon any for one fault.  etc. What Reuben was this? Surely even he that lay with Bilhah his father's Concubine, as we heard in the 35 Chapter. Learn then sayeth Caluin upon the place, Non esse à peccato uno quantumuu atroci estimandos homines ut nobis desperata sit eorum salus. Not to judge men peremptorily upon one sin, though a very great one, and their estate to us seem very desperate. For here we see more virtue, more piety and fear of God, though before he had so grievously fallen, then in all the rest. See again how God will ever have one Reuben or another, that is, one means or another to deliver his out of perils and dangers, as ever shall stand with his blessed pleasure. Let wicked men devise and determine what they will, the Lord hath a hand over all their purposes, and they shall not prevail but as he will. Killed to be, God will not have have his servant, and they can not effect it, but sold into Egypt he will have him, and therein they prevail. So it is his will, not theirs: his counsel, not theirs, that indeed ruleth. The devise that Reuben had to save his life, may ever be a warrant to us to use good means and lawful policies to the good of our brethren the children of God, either in delivering them from bloody rages of cruel adversaries, or otherwise. This was pia fallacia, saith a learned man, a holy deceit, to a good purpose, and we may observe it.  
8 They strip him, etc. 
What we are grudged to have, we are soon rob of.  Greatly they spited his party coloured coat, as we saw before, and what most men are spited to have they are first rob of, if their envying foes prevail over them. What they said to joseph when they thus stripped him, or what he to them when they thus used him, is not laid down. But well we may think this was doleful entertainment to his harmless heart, that came in such sort both readily and kindly to see how they did, and to bear to his father what they wanted. Yea questionless with weeping eyes, and aching heart, he cried for pity, 
See chap. 42 ver. 21. the anguish of his soul.  calling them brethren a name of love, mercy, and nature, remembering them of God, of nature, of their aged father at home, who had sent him to them, and of what soever might move compassion, but it would not serve. O Lamb amongst Wolves if ever were any. O jacob at home, thou seest not this. Little dreamest thou thy darling is in this perplexity amongst his brethren. To thee he shall come no more, but his coat for him. Thy sorrow is near and even at the door by such cruel children. No God, no brother, no father, no friend is regarded of them. Stony hearts, and iron bowels are now where Nature should have dwelled. See we then man, if the Lord touch not, and prepare to endure what GOD shall send. pity or none, favour or none, feeling or none, his will be done.  
9 Then they sat them down ●o eat bread (saith the text) Alas they should rather have sat down to weep for their most wicked behaviour towards their innocent brother, then to eat and drink, 
The sinful security of a dead conscience.  but they felt not the sin as yet, and thus are men's consciences to often lulled a sleep through Satan's subtlety: an estate most dangerous and abhorred of God. Such a lethargy was in David, in Ezechias, and others, to their great hurt. Wherefore blessed is the man esteemed of Solomon that feareth always, 
Prou. 28.  that is, that hath a feeling still of sin, to avoid it, and hate it, to sigh and sorrow for it, as becometh a man or woman that feareth God. But whilst thus they were eating, behold a means to deliver joseph out of the pit, and to save his life. They lift up their eyes and saw merchants coming, straight they concluded by the motion of one to sell joseph to them, and so to be rid of him. So fit can God make means fall out to serve his providence evermore. So came Rebecca so came Rachel fit in their times: so can a thousand known experiences full well declare if they be remembered. God hath his times, and his opportunities of times, to fit assuredly, and let it be our comfort. joseph then is sold and away he goeth. But God had a purpose unknown to joseph to his great comfort. Had he known it, his sorrow nothing would have been so great. Let it comfort us when adverse things happen, little know we what may ensue.  

The entire affection of parents towards their children.  10 Finally, the sorrow of jacob, so great and so grievous, so long and so lasting, refusing to be comforted whosoever came to him, most plainly and effectually expresseth a father's heart towards a child beloved. jacob had endured many great afflictions in his time, yet never ran out as he did in this. Here he is even overcome with grief, and his passions vehement, show themselves in a doleful measure. Thus near lie chldrens to their parents hearts. Touch our goods, or touch our own bodies, we endure it often with great patience, but touch our children and we are gone: job can witness it, if our daily knowledge wanted proof. The coming of friends to comfort him in this we full well commendeth unto us a kindness and duty that is most commendable▪ But that his sons would suffer him thus to sorrow for their brother that lived, O barbarous hardness. Their confession of the truth, though it might very justly have wrought them blame, yet most sweetly it would have refreshed the mourning heart of their aged father. But see our nature how it abhorreth truth, if it may aught hurt us, and how obstinate Nature stands in a sin to face it out, and keep it close. Such is our mould, and such is our great corruption. They comfort their father and yet cause his woe, much like our Usurers that speak so kind, and cut so deep into a man's estate till he be undone. O miserable comforters, and so I end.    

Chap. 38.  
The general heads are these chief. 

The marriage of judah, to the 12. verse.  
The incest, to the 24. verse.  
The manifestation of the same, from thence to the end.    
TOuching particulars, it is to be observed, first, how judah took to wife the daughter of a Cananite, which affinity by God was utterly condemned. And the children that he had by such marriage prospered not. Even therefore as it should seem the marriage of the father being mentioned, 
God plagueth ungodly marriages.  that we might know how just cause there was why God should detract his mercy and grace from the issue. Let men than look upon this example, and call to remembrance with it their own experiences. Hath not God ever hated ungodly matches? Hath not God sundry ways plagued them even in our days? by denial of issue either to such as so marry, or to the next children of such marriage, or by withdrawing his grace from them that they become wicked and vicious as these were here, Ere, and Onan, or by some means or other best pleasing his justice, that striketh in time the unreformed person, though he spare long. Let never then either lusting flesh, or covetous heart, or any respect under heaven, draw us to the match that is not in the Lord. If she be a Canaanite, or the favourer of Canaanites unlawfully, let her never be ours. And so on the woman's part.  

Verse. 6.  2 It is said, judah took a wife to Er his first borne son, 
Consent of parents.  and why should this be mentioned in this sort, but of purpose to show the regard that was had of parents in those days touching the marriages of their children. A thing that I have often noted before, and can never note too often, so bold is youth in these days to take themselves, and not to let parents take for them.  

Verse 7.  3 But Ere this first borne of judah was a wicked man, etc. therefore the Lord slew him. 
The end of the wicked to be slain.  Wicked, I say, because it pleased not the Lord to give his blessing to the fruit of a wicked match, and slain of the Lord in justice for his wickedness, that all like disposed persons might see in experience what first or last shall befall them for such behaviour.  

Verse 8.  4 Then the father willed his second son Onan to take his brother's wife, 
An envious mind, hated of the Lord.  and to raise up seed to his brother. A thing that after was made a law, as we read Deuter. 25.5. But what did the wicked man (for even this same also was a wicked man that an unlawful marriage of the father might fully be punished) I say what did he. cursedly and sinfully he spilt his seed upon the ground. Wherefore the Lord also slew him. Behold in this man the malicious spiteful and envious nature of many a man and woman in the world, who rather make choice to hurt themselves, then to pleasure another. They cry as the woman did to Solomon, Neither to me nor to her, but divide it. But let these natures beware, lest god deal with them as he did here with Onan whom in his fierce wrath he slew for such envying. And concerning the fact of Onan think no better of it, than you do that a woman should destroy her fruitfulness, for this in man is even that sin: an ugly, fowl, and filthy wickedness. Many men are not of Onans mind, who are too soon entreated to raise up seed to other men: yet I know the difference, but thus much by the way.  
5 judah had yet a third son, but he was young, 
Verse 11.  and seeing both his other sons thus dead, he was afraid to give him to Thamar his daughter in law, lest he should also die as his brethren did. Wholly imputing the cause of his sons death, not to their own sinful wickedness, 
We blame readily the unworthy of blame.  as indeed he should, but to his daughter in law, nothing guilty of the same. Therein teaching us two things. First how ready it is with partial man to blame others not blame worthy, rather than to lay the fault where in deed it ought. secondly, that when any cross befalleth our family, we should ever enter into considertion of sin, and search carefully what hath been committed to provoke the Lord in such sort against us. 
Seek sin in ourselves.  The former he teacheth us here by his doing, the latter by his not doing. judah I mean the father of these children. The father in marriage with a Canaanite, and the children otherwise grievously sinned, and yet post it over to the poor woman, as though she were cause of all. David said well, and hath left us a good precedent when he cried in unfainednesse, It is I Lord, it is I that have sinned, and done evil, these silly sheep have done nothing: 
2. Sam. 24.  let thy rod be against me, etc. to the like effect. Thus did not judah here.  
6 Then she put off her widows apparel (sayeth the text. 
Verse 14.  
A kind of mourning apparel. ) Thereby instructing us that even in those days widows did use some grave, sad and sober apparel, whereby they were known to be widows, and to carry in mind their loss and lack of their husbands. What it was we know not certainly, neither if we did is it necessary that all countries and persons in such outward and indifferent things should be a like. Let it thus far profit us that we may use some grave form according to the manner of the place where we live, and we ought not to judge those that do it.  
7 She covered herself with a vail, a thing that in my opinion maketh nothing against the use of women in some places after childbirth. 
women's veils.  For honestly it may of an honest woman be used, that immodestly of naughty ones is abused. And so in men. Much more might the vail that Rebecca cast over her be used to approve that fashion, than this can any way be urged to improve it. But most plainly this fact of Thamar teacheth, that wicked women in those days were not altogether so past shame, either had the Devil taken such full possession of them, as now in ours he hath of such like. For than they sinned with covered faces, as having some shame: but now with open faces as past all shame. Then such behaviour showed some feeling of it, that it was not well, but now bold and bare faces, nothing blushing to commit such sin, show plainly to all men we have no more feeling than we have veils, no more conscience than we have shame, and that is just of neither any jot at all. O fearful boldness in so bad a cause, whither will it carry us if we take not heed.  
8 The reason is alleged, why Thamar thus wickedly prostituted herself to her father in law. 
The poison of discontent.  To wit because she saw that Shelah the third son of judah was grown up, 
Verse 14.  and yet she not given to him to wife, according to promise. Alas, and shall another man's fault make me offend? If judah break promise, will Thamar forego piety? Surely this is even the poison of discontent. It boileth, it breweth with man and woman sore and never ceaseth urging to some revenge. Yea here it prevaileth with her even to shame herself and to sin damnably rather than not to be revenged upon her father in law. Discontent made judas to betray his master: discontent made Haman set up the gallows that by God's justice served himself. Discontent made Demas forsake Paul, and embrace the world. And what deadly sin hath not discontent made seem as reasonable, equal and just. O treasons and treacheries against Christian kings and governors, O cheerly bloodiness and bloody massacres that discontent hath greedily drawn unto men, otherwise qualified with many gifts. Beware we then ever of discontent, and snubbe it betimes, lest it overthrow us as it hath done many, and here did Thamar. And if we have any cause of just offence, let it never draw us to unjust revenge. If judah break promise with us, let not us offend, God seeth our wrong, and God will punish our wrong, if we commit it to him in godly patience. But if to punish sin we also will sin, as we lose the benefit of God's regard of the wrong done us: so shall we surely taste of his rod ourselves for so offending.  
9 The text saith again that he knew her not. Yet he talked with her and she with him largely, 
Verse 16.  
Sinners blinded in god's justice.  how then might it be that he knew her not, she having been the wife of his sons and long in his company? verily God angry with his lewd disposition, had blinded him so that he knew her not. And shall it not show us the wrath of the Lord against filthy concepts. If thou lovest sin and wilt strain thy conscience to drink of that cup, take heed least in judgement the Lord take knowledge and feeling from thee, that thou no more discernest sin to be sin, as it is, than judah knew Thamar to be his daughter in law, as she was.  
10 The match being made for her sinful hire, and the sin committed by her sinful father, the text saith, 
Verse 20.  He sent her his promise by his neighbour the Adullamite. 
Cole-cariers betwixt offenders.  Such Cole-cariers the world is too full of, and I would their occupation were writ in their foreheads, than would there be less wickedness wrought then is by much. The virtue of man or woman hath no such enemy under heaven as these carriers be. 
Such neighbours as this be good to scour an ho●e oven withal.  They bring, and they speak, yea they swear, and foully forswear to work a shame. What sender cannot, these carriers can have time and place to discourse at full. They lie, they cog, they face and flatter, till harmless heart rereceyve their venom. O brokers of Satan, for sin and wickedness what will be your end? 
True friendship is usque ad arras, and no further.  If the sinner sinning by your procurement be damned and die, what measure of confusion is due to you that have brought it about? Spit we then ever with distance hearty upon such Adullamites as this was.  
11 When this carrier came, Thamar was gone, and finding her not he returned his carriage unto judah, and told him of it. 
Verse 23.  To whom judah answered, Let her take it to her (to wit his pledge) lest we be shamed. So showing plainly what we find too true more in our eyes to be the shame of the world than the fear of God. But it is a wrong course if God gave eyes: for he above all is to be feared and regarded, that is able not to shame only, but to kill both body and soul, and to cast into hell fire, etc.  

Vers. 24.  12 In time this whoredom draweth to light: for Thamar being with child after three months made open show, and the news of it is brought to her father in law, who by and by stoutly as if he had been the honestest man alive giveth justly sentence that she should be burnt. Showing as it is thought, that even by the law of nature written in man's heart, whoredom should be punished by death, before ever the law written was given. When she was brought forth to the end to suffer, she sent unto her father in law his tokens left with her when she offended. Which by and by knowing, he changed his sentence absolved her, and condemned himself, saying: She is more righteous than I for she hath done this because I gave her not to Shelah my son. So hasty sentence was soon repealed, and the case being altered he is not so hasty as he was. Such judges and judgements have been seen, but the less the better. Sin will be sin whatsoever we do, and God will assuredly punish sin whatsoever we do. Circumstances may alter sin from more to less, or back again, but circumstance never can make sin no sin, and unworthy blame. She had cause to complain of wrong done her by her father in law, not giving her a wife to his son, but that therefore with her father in law she should commit incest, it cannot be justified: but enough before of this matter. That it followeth straight, He lay with her no more, it was some grace and token of repentance. Such as if offenders would ever show, no doubt but mercy might be found for passed frailty. Regard this therefore, and observe it well, judah sinned but he sinned no more, etc.  
Last of all, when the time of deliverance came, 
A comfort to women with child in their travail.  her travail was hard, yea so hard as it is not convenient fully to utter, yet all was well in the end, both mother and twins too were in safety. The use of it to women to trust in God who is mighty, and almighty, good, and all goodness, to regard his faithful servants ever in this business. Let them not fear, but cleave fast to his gracious favour, the rather if before they have proved his mercy. For though it be a fault for any to doubt, yet it is a double fault for one that hath tried, to do it. Neither Gods mercy nor might wax weaker with time, but he is for ever, what ever he was, and if you believe it, as here did Thamar receive a good end, so shall you. First one, than another, and if there had been more, 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. 

joseph's faithful and true service.  
His holy and unviolated chastity.  
His wrongful and unjust imprisonment.    

Verse. 1.  COncerning the first, it is said, That he served Potiphar an Eunuch of Pharaos', and his chief steward, who bought him at the hands of the Ishmaelites. Where we see the Lord hath a resting place for his ever in his good time howsoever they be tossed and carried up and down, even from pillar to post, for a while. Read Esay 39 the seventh verse, and confer it with this verse of this Chapter.  

Verse 2.  2 The Lord was with joseph (saith the text) and he was a man that prospered. Giving us to learn therein very notably, that the favour of God is the true fountain of all prosperity. He riseth whom God loveth, if so it be good, and without him no man riseth though they burst their hearts. Yet is not prosperity a token ever of God's love, though no prosperity come but from Gods will. But here we are told in this particular, 
Ver. 3.4.  that joseph prospered, because God was with him. Which when his master saw, he also favoured him, and made him ruler of his house, putting all that he had under his hand, making by that means good joseph's piety serve for his profit, but not caring for the same to learn it himself. A daily trick of earthly minded men. Yet God is good to his servant still, 
Verse 5.  and blesseth even the Egyptians house for his sake. So gainful is godliness but in servants. What should it be in ourselves if we also were right hearted with them. Should God forget to be good to such a family? no, no, he would bless it certainly very graciously.  
3 Then did his master much more trust him, 
Verse 6.  taking no account of any thing that was in his house. 
Partial affection to our own Countrymen.  A virtue in some sort, and a testimony of good nature in his master. For there be some that are so partially wedded to their own Countryfolk, and so doggedly hearted towards any strangers, that rather they had endure the doltishness of the former, then use the dexterity of the latter. So was not Potiphar. But seeing gods graces in a stranger, even there also he yieldeth favour, and useth him fully according to the same.  
4 His person is commended, that he was fair and well favoured. A grace if God give it not to be despised, 
Beauty a snare, & our eyes windows to sin.  for it maketh lightly whatsoever we do to be better liked, according to the old saying: Gratior est pulchro veniens è corpore virtus. Virtue in a comely parsonage is more esteemed. But see the malice of Satan: though he could not make joseph abuse this beauty, either to pride or otherwise, yet he tempteth Potiphars' wife by it, and with it, 
Verse 7.  for it is said she cast her eyes upon him, and said, Lie with me. So that we see our very senses suck in our bane, if the Lord assist not, & the eyes especially. In this book before, it was said, that the sons of God saw the daughters of men that they were fair, 
Gen. 6.2.  and took them wives. David saw from the top of his palace Beerseba, and by sight sinned in measure straight, and soon after more. Peter speaketh of eyes full of adultery. job made a covenant with his eyes that they should not offend in this respect. 
2 Pet. 2. job 31.  All these places teaching what windows for wickedness to enter in at our senses be, if God give not grace. Well prayed David therefore, that the Lord would turn away his eyes, lest they should behold vanity. A careful conscience preventeth much, and a careless person is soon deceived. Beware we by this wanton mistress of joseph's, if we fear God.  
5 joseph abhorred such impiety, and with most good and godly arguments repelleth the temptation. 
Verse 7.  The first drawn from ingratitude & unfaithfulness in these words, 
An honest nature, the more trusted, the more faithful.  Behold my master knoweth not what he hath in the house with me, but hath committed all that he hath to my hand. There is no man greater in his house then I, neither hath he kept any thing from me but only thee, 
Verse 8.  etc. as if he should have said, being trusted as I am, and preferred in my masters house as I am, it were the greatest unfaithfulness, & the foulest ingratitude that might be, in this sort to requite my master's favours, and so great favours towards me. Therefore I may not do it▪ for I abhor to be unfaithful where I am trusted, or unthankful where I am regarded and done for. Here then is a servant of servants, if we think of our days, here is a jewel more worth than gold, and a pearl of price for a man's house. Faithful and thankful what wish we more. By these two virtues as it were, by two b●nds upon his soul kept from such villainy towards his master as is contrary quite unto them both. Live joseph, live, though long thou art dead, for this thy grace, and live not with God alone in his shining light, but in the mouths of men till the world have end, to thy praise and honour most justly deserved, who taste of grace will follow thee, & who offered thus, prefer their lust, in judging day shall be condemned by thee.  

The second argument.  His second argument is drawn from that marriage knot that ought to hold till death doth part. Thou art (saith he) his wife, as if he should have said, Such truth should be in thee towards thy wedded husband, even because thou art his wife, that if I would thou shouldest defy me, and again such stop to me is made by this estate in thee, that if we both would, yet we ought not. A married woman must have a married mind, that as her body by orderly course is appropriated unto one, so her mind must be also to the same, and to none other. Being then his wife, and so proper unto him, I may not consent to abuse this knot that God and grace would be inviolate.  

The third argument.  His third argument is drawn from the nature of the sin it is a great wickedness to touch an other man's wife: and as all wickedness should be abhorred: so great wickedness greatly abhorred. A true judgement in joseph, and would God we might ever retain it in ourselves. The world maketh but a jest of it, and at it, 
Gen. 20.9.  being herein behind the very infidels and heathens, of whom many have confessed and hated as joseph doth. But with these mockers and fleshly wretches the Lord shall not mock in his due time, when that shallbe fulfilled in the 13. to the Heb. Marriage is honourable amongst all men, but whoremongers and adulterers the Lord shall judge. 
Heb. 13.2.   
His last argument is drawn from the love of God. 
The fourth argument.  Thus should I sin (saith he) against God, which how may I do? As if he should have said, I love God who hath ever loved me, and my love admitteth no such requital. Many and many are the sweet mercies that I have found at his hand, if I should tell all, and how then should I sin against him? Therefore since trusted I am and may not be unfaithful, since regarded I am above all in the house, and may not be unthankful, since thou art a man's wife, and by that knot bound to abhor all others in such respects, since the sin is great, and therefore with great care to be avoided, and since I love the lord for his love to me, which abhorreth such requital, I must say nay, and thou must not say yea, God must be feared, and these reasons regarded, sin must be hated and virtue preserved in us both. O virtue bright in a holy child of God: to speak of it were to say less than the thing deserveth, and therefore honouring both it and him that had it, God give us grace ever to follow it.  
6 It followeth in the text that she spoke to joseph day by day, and yet he refused. 
Verse 10.  Where not only mark her most ugly unshamefastness, that having received such answer, 
Satan tempteth again and again, to the same thing.  would yet solicit: but see also plainly, and observe it carefully, how Satan ceaseth not to assay us again and again with the same temptation, hoping in time to win our consent unto the same, and to give us the foil at the second or third assault, though stiffly we stand & resist the first. Therefore once or twice having well fought against filthy assaults, yet be not secure by and by, but even reckon of your enemy yet again, and prepare like answer to the end. joseph as heartily and zealously as ever any did repelled the bait that Satan laid for him in his mistress, yet he giveth not over but still worketh in his instrument to attempt him again, yet do what both he and his instrument could, joseph stood fast in his holy purpose, 
Company to be avoided.  and said her nay. Yea mark it with me and forget it never, what the text saith, that when he saw her wickedness, he not only avoided her filthy desire, but even her dangerous and unclean company. Thereby most notably instructing all men, that if they will not burn, they may not put their fingers in the flame: that is, if they will not be evil, they may not still and daily be in evil company. 
Prou. 13. Syrac. 13. Psal. 18.  For company causeth in continuance, what is not clawed off in any continuance. Let Solomon teach us, and many more. Peter in bad company denied his Lord, the scar whereof in remembrance liveth yet. Lot in the company of his lusting daughters is overreached, and committeth incest. Beware the woman that is unshamefast, 
Pro. 7 from the 6. ver. to the end.  if she still may have place to continue her assaults. Read the seventh of the Proverbs, and mark it well, at last she prevailed, and led him home as an Ox that goeth to the slaughter, and as a fool to the stocks for correction.  
7 Then on a time joseph entered into the house to do his business, 
Ver. 11.12.  
Impudence  and there was no man in the house. Therefore she caught him by the garment, etc. O strange impudency & more foul and filthy then that I can speak of it. Mark it & hate it, loath it and detest it with a perfect hatred, for so it deserveth. And let it teach us this, 
Fulgent. epist. 4. ad Prob. pag. 532. de orat. & compunct.  even to dash the bones of filthy conceits at the first whilst they be young. For if we harbour & hatch them up still in our bosoms, their strength will be such in short time, that we shall even with impudent faces, as here did she, endeavour the accomplishing of them to our shame. Qui semel verecundiae limits. etc. Who once hath passed the bounds of modesty (could the heathen man say) he will even strait and in very short space become passing impudent if he take not heed. Again observe it diligently, how when joseph is about his work and thinketh not any thing of such matters Satan assaulteth him and would overthrow him. Beware therefore ever and be armed ever, even in thy work Satan will be busy, and not let thee alone, in thy study, in thy house, in the field, and at thy plough make ready for Satan, and think it not strange if even here also thou feel his temptations. He goeth about continually seeking whom he may devour. Last of all, in the woman observe it also, that there was none in the house, 
Solitariness to be avoided,  and then she is boldest of all, and bolder than ever she was. So is Satan helped, and wickedness strengthened by solitariness and want of company. Therefore though evil company be ever dangerous, yet some company with us, or near us is much profitable. We see this example, and we remember also when Satan tempted our saviour himself, even when in the wilderness he was alone. Thinking solitariness an advantage even against Christ, much more against us, and therefore to be avoided as we may.  
8 This filthy woman having received a foil, 
Verse 13. to the end.  when in this her so impudent an assault also (for joseph stood virtuous still to the end) see her devise. She having his garment which in his zealous indignation against her monstrous behaviour flinging away from her, he left behind him, she maketh that a means to colour her filthiness, and to accuse joseph, as you see in the text Thereby teaching us that where incontinence is, 
Where incontinency is many vices are.  there are many vices. Impudency, subtlety, slander & treachery, and what not? Again teaching us that filthy love denied, her lust turneth to hatred & deadly hatred, not caring to work the destruction of the denier. So did she. Since she can not have joseph as she desired, she will destroy him if she can as he deserved not: who would think she could find in her heart so to injury him whom even now she so affected? But thus it is, and therefore think we of Mantuans verse if we list, aut te ardenter amat, aut te capitaliter odit. Either she loves thee heartily, or hates thee deadly: the mean is not found of many women.  
9 Not only she accuseth him to her servants, which was too much, but to her husband when he cometh home, which far was more: 
Credulity a great fault.  so malice worketh in mad minds, from worse to worse. Her foolish husband having heard his wife, believeth all, and condemneth joseph, never rewarding his faithful service with due examination of the truth. A fault too common with greatest persons, yet a blot too black for such estates. joseph's whole course had given occasion of better conscience, and shall all be forgotten? Shall the truest servant and faithfullest heart in all that house lie presently as open to the dart of slander as he that was never such? What wisdom is this, what honour is this, what conscience is this? David so credulous, or rather injurious to true Mephibosheth, whom flattering Siba falsely accused, is chaulked out in no worse chronicle than gods book for an unwise man to say no more. So ever were they that would measure true hearts no better measure than this. Scite & sapienter Epicharmus: Memento diffidere, Sharply therefore and wisely said Epicharmus, Remember to be slow of belief. And another again: Nerum est sapientiae non temere credere. 
Cicero.  It is the very sinew of wisdom not hastily or rashly to give credit. But this is not observed or remembered here. All is believed against good joseph, and as a man most guilty to prison he goeth. Behold ye servants and be of good comfort. 
A comfort to servants.  Not ever to be esteemed and dealt withal according to desert, is but the lot of a child of God, and one that is worthy all love and good liking, though it be not given him. Then pass it over as you may the wrong that so wringeth, god is in heaven, and in time joseph shall out of prison with honour again. Such snubs as these be little clouds, that when God hath exercised us, with his sun of righteousness, he will disperse and cause to vanish. But whither goeth joseph to prison in this displeasure? 
Verse 20.  Surely saith the text: to the place where the king's prisoners lay bound. O mighty providence of almighty God, & sweet sweet to be observed. You know what after in this story fell out, when joseph expounded the baker and butler's dreams, and how by that means after joseph was remembered as able to interpret the king's dreams & so delivered. This could not have been, if he had been in any prison else, & therefore here God would have him, as having determined both his delivery, and the means. Care away then with the Lords elect. For if they go to prison their God governs, and even the place, their end is appointed in his wisdom, and it shall not sail.  
10 And the Lord was with joseph, showing him mercy and getting him favour with the master of the prison. etc. 
Verse 21. & to the end.  To prison he goeth, but yet to that prison that God appointeth as a place fittest to his servants future & intended good, 
Even the prison is directed by God.  and there even there the Lord is with him, not ceasing to work his comfort as might be good. In his former masters house he wrought his favour whilst it pleased him, and now in this man's house when that is gone he doth the like. So safe is he ever that feareth the Lord. And shall he not want favour with men necessary that cleaveth to God, and defieth sin. Locked doors cannot lock God from us, and that is comfort. Many things more might here be noted if I would be long: as that so long a man standeth liked and regarded in place of service as God thinketh good, 
Note these.  who hath further to use and dispose of that man. That disgrace and dislike by God are directed not to hurt, but even further to prefer his faithful servants that ever so lived that they well deserved favour still, though they had it not. That before a rising goeth an humbling, as here in joseph, that thankfulness may be more, and experience of affliction in others, with many such, but I will not stand any longer now: only this let us note and end, that the highest services be not the safest services for an honest mind. 
A courtier's life.  No temptations to do evil, more disgrace when there is no evil then meaner places can afford. Yet every man would be climbing, and pitch we do too often our desires there, from whence we shall suck the sourest sorrow that ever we tasted of in our lives. If joseph's estate be thus tickle, having such virtue, and such gifts: Mediocra firma, mean things be best things and surest to continue, sing we ever, and think we ever. And so I end.   

Chap. 40,  
The heads in this Chapter are chief these. 

The imprisonment of the kings chief butler and baker.  
Their dreams which they had in the prison.  
The interpretation of the same by joseph.  
The effect and truth according to his interpretation.    

Verse. 2.  TOuching the first it is said: Pharaoh was angry with his officers. 
Great men's anger.  etc. Greater men are sooner angry, and with more danger far by reason of their power: but princes angers above all others are especially dangerous and to be avoided. 
Pro. 19.12.  For the king's wrath (saith the wise Solomon) is like the roaring of a lion, and his favour again like the dew dropping upon the grass: 
Chap. 16.14.  yea the wrath of a king is as messengers of death, but a wise man will pacify it in another place. This anger of his cast them into prison, & their imprisonment again teacheth what I ended the former chapter withal, to wit, how dangerous high services be in comparison of meaner places, even to men of all conditions. The meanest places are often meanest to work great extremities unto men. These prisoners are put in the place where joseph was, and how this doth work a deliverance with honour unto joseph the sequel showeth. So guideth God's goodness his children's affairs to their good. joseph also hath the oversight of them, that still we might see how God was with him and got him favour, though wicked mistress, and too credulous master did seek his wo.  

Of dreams  2 These two prisoners dreamt (saith the text) either of them a dream in one night. And it might occasion us to think of the causes of dreams, and matter belonging thereunto, if I would be long. As that dreams flow from overruling humours in man's body, whereby it falleth out that sanguine constitutions dream of merry & comfortable matter of love and lightness also, with such like: choleric, of wars, brawls & contentions, and of fire and such like: Phlegmatic, of water, wind and such like, Melancholic, of heavy, doleful, & sad matters, of death and dead folks, with such like. So that Physicians observe our dreams very usually, as no small help to discern what humour ruleth and troubleth us most. Galen and Boetius writ much of it, & used it still to their patients. Sometimes of actions and deeds done by us the day before, according to the saying: 
Omnia quae sensu voluuntur vota diurno,  
Pect o'er sopito reddit amica quies,  
judicibus lights, auriga somnia currus.  Sometimes of fear, according to the saying also: 
Somnia fallaci ludunt temeraria nocte.  
Et pavidas mentes falsa timere iubent.   
These are natural dreams, and proceed commonly from their causes therein. Beside which there are dreams spiritual and dreams diabolical. Dreams spiritual have ever some, certain notes whereby they are known and discerned, & either of the party or of some others have their true and certain interpretations. Dreams diabolical, are illusions wherewith satan vexeth his own especially, as witches, sorcerers, and such like. These dreams of the butler and baker might well be natural being so touching their proper functions, and yet spiritual in this respect, that God using proper causes, had a special drift in causing them, that joseph might have passage to the king's knowledge, and so to such honour as after followed. Think of them as you will, sure and certain the lords finger was in them, and with joseph to interpret them to them. So all things work as the Lord hath appointed, and by one means or other his mercy to his children shall be effected.  
3 Having dreamt these dreams in the morning, when joseph came in to them, they both were sad and looked heavily. 
Verse. 7.  
A good nature soon spieth others grief & comforteth them.  joseph spied it by and by, and said unto them, Why look ye so sadly to day? Thereby declaring the goodness of his nature, and the fruit of affliction in himself: Vincula qui sensit didicit succurrere vinctis. He that hath been bound himself, knoweth the better what belongeth to bands. Neither had he an eye more to see, than a heart to pity and to inquire what might be the cause, ready no doubt to do them the good that any way he was able. Such virtue is commendable with God and man, when sour and stern dispositions get no such praise. A comfortable word to a heavy heart God knoweth is sweet, and too much we think we can never do for so good a nature. They told him readily their grief what it was, not thinking (as it seemeth) that he could expound them. But joseph a man instructed aright, answered again: are not interpretations of God? As if he should say, Can not God stir up in this your content: therefore be not sad, but tell your dreams unto me. 
No certain rules of expounding dreams. Somnia ne cures, nam mens humana quod op●a●, etc. Read Syrach 24 Ecclisiast. 5. jere. 23. ver. 27. & 27 ver. 9 Cic. de divinas. confuteth, etc.  Which straight they did, and received a true and certain interpretation of them at his hands. But if here hence we conclude, that with us also our common dreams are to be expounded, we shall foully err, and who so have done, have made themselves spectacles of folly to many, and showed no little impiety in themselves, both in speaking and printing: for there is no rule that can hold as certain in things so variable as dreams be. As for example, that ever when we dream of such a beast, of such a matter, or in such a manner, it should signify the same thing at all times, whereof unwisely some have written too much. But of dreams elsewhere I have said more.  
4 joseph having told the chief butler his dream, which showed his deliverance very shortly, and restitution to his office again with credit, beggeth of him but this requital, that he would show mercy to a prisoner also as himself than was, and to make mention of him to the king that he might be delivered. Teaching us therein not to neglect means whensoever we need, but to use them carefully, referring all effect to God. The baker seeing his fellows dream so good, telleth unto joseph his also. But alas the difference. Yet joseph is true, and telleth him truly what it was, though it were so bitter. Teaching us well that truth is to be preserved howsoever the matter is, 
Sharp truths must be told.  and even hard and sour truths to be told if we be required. Confer herewithal for proof and practice but these Scriptures. 2. Sam. 12. the 7. verse. 1, King. 22.17. verse. 2. King. 20.1. and 17. Miche. 2.11. verse. Matth. 3.7. and Chap. 14.7. Galat. 1.10. with such like. Beware we then ministers how we conceal what the Lord revealeth to us.  
5 What is spoken here of Pharaohs birthday, and in Matth. 14. of Herod's birthday, 
Birth days.  showeth us the antiquity and lawfulness also of this observance if it be in measure. Birth-days and mariage-days, may be observed, if we keep a course free from vanity and superstition. That Pharaoh delivereth them both out of prison, one to life, and the other to death, some have made it a figure of God's last judgement when the like shall be done. But I stand not of it. This only I will note and now end. 
unthankfulness.  How the butler released forgot joseph, a note of disgrace to him justly, and to all others that in prosperity forget their comforters in adversity. To many, to many hath this world daily that exalted to honour, to riches and comforts, forget joseph, that is, such persons as are godly and faithful, worthy of comfort, and yet oppressed by some strange Putiphars', who erst have been of their great acquaintance.   

Chap. 41.  
In this Chapter we have these things especialle to be observed as chief heads. 

The dreams of Pharaoh the king.  
The deliverance of joseph out of prison.  
His government in the land when he was preferred.    

The company of the godly profitable to the wicked.  TOuching the first, we see Pharaoh here by dream admonished of a great dearth that should ensue in his land, & was this think you for Pharaohs sake? no indeed not principally & especially, but it was for joseph's sake, that he might be released and preferred, and for jacob his old father's sake, with all his family, who were by this providence comforted & provided for, and brought into Egypt there to remain an appointed time, according as was said to Abraham. See therefore again and again, what profit still comes to the wicked by the godly. For their sakes they have mercy, and manifold mercies, as here had Pharaoh and all his land, when otherwise the famine had devoured most of them, as well we may see if it had not been told to joseph by God, and he directed with wisdom to provide for it. The king hath two dreams, but all to one end, the doubling being only for more certainty and more plainness. Whereby the ministers of the word may learn of the Lord in matters of weight that ought to be known, even twice to speak the same thing, 
Preachers to repeat the same thing good.  and oftener also if it be needful. For this is sure, this is plain, and this is even the practice of the Lord himself. Foolish curiosity avoideth this, and vainglory suffereth us not to submit ourselves, but who followeth the Lord he followeth the wisest guide, and let others be no rule against him.  
2 When the morning came his spirit was troubled, 
Verse 8.  which fear was enough to teach him that these visions were sent of god, but none could interpret them unto Pharaoh, that we might thereby learn, how the wise in the world understand not gods secrets, but to his servants his will is revealed. Then spoke his chief butler, and told him of joseph. Better late than never, 
Verse 9  but fie of such heart that so long could forget so good a man, 
worldly wise understand not God.  and one that so friendly had dealt with him. Two years (saith the first verse) ere this was done after joseph spoke unto him. Delays in court then, & some Courtiers even in honest suits & very reasonable are too old we see. 
Delays in court, old.  But the best men abhor them ever, & thankful minds defy forgitfulnes of their friends: twice is it done that quickly is done, & a ready dispatch doubleth the benefit to the receiver, & consequently duty to the giver.  
3 Then sent Pharaoh and called joseph. Not much unlike to many others, 
Verse 14.  that ever in their need do seek to the godly and well disposed, to receive that comfort, 
The wicked seek to the godly in their need.  or reap that benefit which other cannot yield them. But in prosperity they contemn them, & little regard either them or their virtues. That joseph shaved himself, and changed his raiment to come unto Pharaoh, it may well teach us with reverence to regard the Lord much more. 
Outward reverence before God  Before whom yet we come not with thus much regard: the more is our fault, and the less is our feeling assuredly. The Lord weigheth not outward gesture, but inward heart, yet in respect of ourselves outward gesture doth help our inward heart, and stir us up rather unto reverence▪ as changing of garments, kneeling & bowing with eyes, and hands lift up, and such like, therefore to be used.  
4 Without me (saith joseph) God shall answer for the wealth of Pharaoh. As if he should say, 
Verse. 16.  
Glory to be given to God.  though I expound thy dream which turneth to thy good, it is yet God & not I that answereth for thy wealth. A dutiful speech in a child of god, to give god the honour that is due to him, fit for us, and for all believers evermore. For what have we that we have not received? doth not every gift & every thing in nature good, proceed from god? 
1. Cor. 4 7. jam. 1.17.  why then should we rob him of his own? God forbidden. Herod for taking to himself most vainly the praise of his well speaking, 
Act. 12.  fearfully perished to make us beware. Yea joseph is careful even before the unbelievers to commit this sin: & let us mark it. Therefore in the 28. verse. he repeateth it again. This is the thing which I have said unto Pharaoh, 
Verse. 28.  the god hath showed unto Pharaoh, what he is about to do, carefully preserving unto the Lord his due.  

Verse. 35.  5 That joseph giveth counsel to Pharaoh to lay up, etc. Beside that it showeth the duty of gods prophets & ministers, not only to show the evils to come, but also the remedies for the same. It doth also further warrant as lawful & good such laying up in one year as may serve for an other, either of father for his child, man for his family, or governor for his place committed unto him. Only moderation & order that it be kept is to be cared for. 
Storing lawful.  Which moderation must regard circumstances of person, calling, place, time. etc. Therefore said joseph, let there be chosen a man of understanding & wisdom to do this, meaning no doubt which should do with discretion that which was fit. No warrant therefore this gathering thus limited & for such end, for those scrape the greedy cormorants use amongst us, neither with measure, nor for good end, or any care of any godly circumstance.  
6 Then said Pharaoh, can we find such a man as this in whom is the spirit of God? 
Verse 38.  Thou shalt be over my house, etc. Making this argument, 
Gifts fit for places to be regarded.  that because joseph had such gifts, therefore he was fit for such place, and implying the contrary, that places ought not to go where want of gifts is fit for them. A thing that will accuse many a giver in the latter day, when the lord shall reckon. That they have not been so holy as Pharaoh of Egypt to regard gifts in such men upon whom they have bestowed places of charge, and most great charge. But what did I say? not regard gifs, do not givers of places in our days regard their gifts who must enjoy them? How have I erred, since gifts, and gifts, and nothing but gifts, and all for gifts we do what we do, Si nihil attuleru ibis Homere foras: If you have no gifts the door is open, and the way before you, pack you hence. But O cursed gifts, and cursed they that regard so much such kind of gifts. My meaning is plain, and this text is plain. Pharaoh of Egypt, even Pharaoh of Egypt, I say, 
Gifts too much regarded.  regardeth what was within joseph, and not what was without, and shall we be all for the gifts without, and nothing for grace within? for gain to ourselves by sinful bribes, not for gain to the Church or common wealth by strength to discharge? Thou and thy gifts perish (said the Apostle once) and thou and thy gifts perish, shall god say one day, when it shall smart. Yea thou with thy gifts that thus givest for such gifts to an unworthy one, and he for want of gifts that yet giveth thee these gifts to supply his want of gifts inward in mind, and required of god if he will have such place as requireth such gifts to the discharge of it. The heathens to show that honour ought ever and only accompany Virtue, built a Temple to Honour, 
Panormitan. lib. 1. de gestis Alphonsi.  and so adjoined thereunto another Temple to Virtue, that by no means a man could get into the Temple of Honour, but only through the Temple of Virtue, and alas shall we that profess more knowledge be worse in our practice then all Heathens? God work with us for his mercy sake in this respect.  
7 Then said Pharaoh to joseph, Behold I have set thee over all the land of Egypt. 
Verse 41.42.43.  He took his ring & put it upon joseph's hand, arrayed him in garments of fine linen, and put a chain of gold about his neck. 
After a fowl day cometh a fair.  He set him upon the best Chariot that he had saving one, & they cried before him Abrech, etc. O god of comfort how art thou one and the same for ever to thy children, sweet and merciful, kind and gracious, bountiful and liberal in thy good time. Is joseph now thus highly exalted? And shall all Egypt be ruled by him? O what are the afflictions of gods children then? are they any thing but such humblings & schooling as the lord their god & most gracious father fitteth them by and with, & under to such places, 
Sweet comfort in deed in all afflictions.  honours and comforts as he hath appointed for them either here in this life, or in that to come? No, no, they are no matters of anger any way, but trainings & leadings to other purposes of our sweetest god. Fowl days have fair days we see it here, and lowering nights to bring bright mornings, we shall ever find as shall be good for us. Farewell Putiphar with thy filthy unkindness to a true and gainful servant, 
O note and feel.  farewell mistress of mischief with thy sinful slander, thou hast done thy worst, and joseph liveth, and is out of prison, honoured with honour above thyself, & God taking his pa●●, thy malice hath failed of strength to hurt him, blessed be God. And blessed God bless us also, that sinful unkindness towards true meaning, or hellish malice against holy life may be induced with patience of us and visited in mercy by she, towards us in thy good times, our righteousness made open by thy favours as here it was: yea all thy children enabled by view of this experience to continue careful, to be upright, and to cleave unto thee before all the world, in love, in fear, in thankful feeling and comfortable taste of thy sweet nature towards thine for ever and ever. Amen, Amen.  
8 That joseph suffered all this honour to be done unto him, and received it, 
The godly may accept honours in this world, by places, titles, etc.  held it, and used it, doth it not show that the children of God may enjoy worldly places of high regard, and yet be faithful? is piety such a simplicity, that cannot abide honour in this, or like order amongst men? No, neither yet is such peevishness, piety, that condemneth God's blessings, as things unlawful for his children, and grindeth the teeth at the comforts of joseph without a cause. What Anabaptists think and have put in writing we know more, than we need to regard. Their kinds were diverse, and their sentences differing accordingly. Princes and potentates in this world here on earth have received honours, and given honour to their inferiors again without dislike of God, ever from their beginning, so that an order be kept. And to say that princes may not use any of their subjects services according to their gifts, & honour them for their services accordingly, when they have done, is most derogatory, not only to the princes own honour, but also to his government and liberty. How did Darius' honour Mordecai, and how did Mordecai (a faithful man) accept the same? How did Nabuchadnezzar honour Daniel, and Daniel take it, use it, and enjoy it with thankfulness to God, faithfulness to the king that gave it, 
Dan 2.48.  and good great to many a one. Daniel was made a great man, saith the Text by the King, who gave him many and great gifts, and made him governor over the whole province of Babel, and chief of the rulers above all the wise men of Babel, Sidrach, Misaak, and Abednago were also honoured and accepted of it. 
2. Kings 18, 7.  Obadiah a good man met the Prophet Eliah, and fell on his face and said: Art not thou my Lord Eliah? & the Prophet refused not this honour. The like said the Sunamite to Elisha, with divers others. Let not my Lord be angry, saith Aaron to Moses, and here dwelleth in this Town a Seer, an honourable man, 
Num. 12.11  saith saul's servant of the Prophet Samuel. The jailer in the Acts to Paul and Sylas: My Lords what shall I do to be saved? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Sam. 9.6. Act. 16.30. Act 14. Ezra. 8.  And they startled not at this title, who yet rend their clothes, etc. when unlawful honour was given to them. To be called Princes of Priests, in that estate was most honourable, and no title greater. 
Num. 3.  Eleazar the son of Aaron was called Prince of Princes: Eliasaph, Elizaphat, Suriel are called Princes and Heads. But of this I have spoken elsewhere, 
Sermon at P. Cross.  and therefore now go no further. Hoping that hereby we see it plain, that titles and honours accepted of God's children, as here of joseph, are no signs of ambition, nor forbidden as unlawful, so the mind be humble and meek, and a measure kept. And immoderate it cannot truly be said, which of a chistian Prince for just cause is vouchsafed to the faithful subject according to the custom & manner of the Country. No, rather it is to the common wealth & church both anornament and adiument. The contrary being sought at this day in ministers out of all question by the deep malice of Satan, to the end that all they being brought into contempt, Religion with them might also fall, he having his liberty to spit out his venom and blasphemies against it at large, not one being of authority and countenance to oppose himself against him, and such his dealings of the ministers. Who so would have the foundation of an house and building out, may not immediately begin to strike at that, 
A similitude  for fear all the building fall upon his head, but he must begin at the top, and first untile it, than untimber it, and so by little and little come to the foundation, which after this sort he may take away with ease: even so in this, which we now have speech of, if Satan directly should strike at the foundation, Christ and his word, with religion issuing from the same, than all men espying his malicious drift, would oppose themselves against him, and so his drift be hindered by many stones in the building, falling as it were upon his head. But when he beginneth to untile it, and to untimber it, as I have said, that is to debase and disgrace the ministers already in it, and to hinder by their disgraces others of any gifts to come unto it, with such like proceedings many and wicked, in time he will have the foundation with ease, that is Christ and his word out of the same, with all holy worship according to the same, placing for learning barbarism, and blindness, and for religion, superstition, with all the blackness and darkness of Egypt again. Wherefore, if ever the comforts of learning and learned men have nourished to church and common wealth sufficient helps, and the contrary in all ages rooted them out by little and little till all were gone: let us never grieve at the means that so happy a good followeth after, but bless God heartily if the place we live in afford them to us, and labour to our powers ever to maintain them. Knowing by joseph, Daniel, and all these examples now recited, that in men of all conditions and callings in the church, and common wealth, outward things, as wealth and riches, honours and dignities, with titles of encouragement, and gracious favour in religious Princes may be allowed. The true children of God having daily learned, to abound & to want, that is in prosperity to use what the time affordeth to God's glory, and in advertsity to embrace what the Lord then also sendeth without repining. If Israel offend, let not also judah sin herein: that is, if some offend, who should not do so? Let not us thus hearing, and thus seeing, follow their example, and offend likewise. But defy we Satan and his attempts, to our last day.   

Chap. 42.  
In this Chapter consider these Heads especial and chief. 

jacobs' sending of his sons into Egypt for food.  
Their entertainment there with joseph when they came.  
Their return again to their father.    
TOuching the first, in that jacob sendeth for food, 
The godly afflicted as the wicked, yet to other end.  we see that even he also was subject to this famine: where we may note, that the godly often times endure the same afflictions that the wicked do, but far yet differing from them in the end. For unto the wicked such afflictions are the whips and scourges of God for their sins and deserts, unto the godly they are trials of faith and patience that God may be further glorified by them. jeremy, Ezechiel, Daniel, with thousands more may be examples unto us and proofs hereof. That jacob sent we see he tempted not God, but used means & we must do the like. The Egyptians sold, and we keep, never contented with the price, that our judgement may be just in the day of the Lord, when we shall smart for this greediness and want of love. To have traffic also with strangers & foreigners, even with such as differ from us in religion this story warranteth with many more. But that jacob would not let Benjamin go with them, we see his love, he loved the mother, & he loveth the child. Benjamin is his joy now that joseph is gone, and he may not be from him. The reason that is alleged lest he should die, is common to the others also, if he had regarded them so much. But indeed he did not though all were his children. Benjamin he loved, & for him he feareth love being ever given to fear, according to the saying: Res est solliciti plena timoris amor.  
2 joseph was governor of the land etc. And why did not joseph signify so much unto his father all this while by letter and messenger sent of purpose both for his father's comfort and his own by mutual hearing one from another? 
Vers. 6.  
A question.  S. Austen moveth this question and answereth it by another. Why (saith h●) did not God reveal unto jacob his beloved servant what was become of joseph his son, and that he was living? etc. Surely (saith Austen) because his good pleasure was otherwise, and that things might come to pass not only which God had decreed, but as God had decreed concerning the manner. The self same thing it was which governed and ruled joseph, that he could not like to signify unto his father his estate, but even follow the Lords determined way, and let all fall out as he would. 
God's purposes come to pass when we think not. Chap. 37.5.  That the Text saith also, joseph's brethren came and bowed their face to the ground before him, it showeth us plainly, how prophecies of God do come to pass, we little knowing either to good or to evil. For was not this the dream of joseph, that all their sheaves should do reverence to his sheaf: and see now if it be not truly fulfilled though they little think of it. They bow, and they bow to the ground before joseph, little thinking that it was joseph. So did the jews fulfil the Scriptures concerning their dealings with Christ when he should come, and yet they did not think so. So doth the Church of Rome fulfil the prophesy of the Apostle concerning a departure from the faith, 
Act. 4.  a forbidding to marry and commanding to abstain from meats which God hath ordained to be received with thanksgiving of them which believe and know the truth. 
1. Tim. 4.1.  Do you remember a little before how these brethren of joseph scoffed at his dreams and said: then shall we see what shall become of his Dreams. Now let them see what is become of them, they being now with their Faces down to the ground before him, doing reverence unto him, 
Mockers.  as the ruler of all Egypt. So so shall all mockers see come to pass what God hath spoken to their just confusion, if they repent not for such disdain and unbelief. Let those mockers of whom S. Peter speaketh consider this. They say in their jollity, where is the promise of his coming, tush the day of doom will never be etc. Behold, behold ye profane hearts what is come to pass in joseph, and what yet shall further follow in his time, and take up your scoffs in trembling fear to provoke his wrath, whose truth did never fail, nor ever shall.  
3 joseph knew his brethren, 
Verse 7.  and made himself strange to them, speaking roughly etc. Some condemn him for dissembling, and say, we may not follow him. But others excuse it by our saviours dealings with the woman of Canaan, to whom he meant in the end nothing but good, what show so ever he made awhile that her faith might appear. How so ever surely the truth is known, that we may conceal a truth for a time and not by and by utter all that in time we will. Therefore hard it is to interpret all the doings of the godly according to outward show and seeming for a time. 
Vers. 8.  But that joseph knew them, and they knew not him, 
A type of Christ.  some have made it a figure of our Saviour Christ knowing, but not known, at divers times. Marry knew him not being risen till he called her by her name, yet he knew her: So again the Disciples going to Emans, and many more. But the day shall come that he shall be known to those that sold him, and unto all as joseph in time was to his brethren.  
4 joseph telleth them, they are spies, and are come to see the weakness of the land. Thereby showing us how careful all good subjects ought to be of the safety of their country, 
Love to our country.  and how ieliouse that any should espy the weakness or nakedness of the same to the hurt of it ever. Far and far unlike to such unnatural runagates as are borne amongst us, which daily and continually are discovering to the enemy our ports and creeks, 
Popish love  our men and munition, our strength and weakness, and what so ever we have or may have that may hurt ourselves, or profit our foes. But the reward of such is with a just God that ever hated it since he made man. And for this present time me think we might thus profit by this place: that if rulers and governors be so careful to keep covered the weakness of the Land lest any advantage should be taken by the enemy, surely with like wisdom, and very godly discretion should all particular men be careful of their private wants and weakness, their imperfections and infirmities, 
Our own private wants to be covered.  either to fortify against them that they may cease to be such, or to keep them covered and warily hidden from advantage sought, and to be taken by the adversary. For this is fit, if we care for any thing, and no little good it would cause in time to the common truth. Many are too weak and wide open, if Satan sailing and seeking a port will enter there. And being thus weak and full of advantage there is not that care that ought to be to prevent the same. Whereby we fall & with us the cause that we should more tender than ourselves. Be warned by this and apply we the care of Governors in the land to ourselves and our amendment in this respect. We see it good and let a word suffice us.  

Vers. 13.  5 They say to joseph's face that joseph is dead. The youngest (say they) is with our father, 
Truth present and yet not seen.  and one is not. What a blindness is this? face to face to speak with a man & yet not to know him. Marvel we not then if God so will that some see not the truth that is yet present with them and even under their eyes: For their darkness is deep whose eyes are blinded in the Lord's judgement. When Christ spoke to Mary, she knew him straight, but not before. So if Christ touch we see full bright, but not before. 
Vers. 14.  That joseph sweareth by the life of Pharaoh we see the experience of pitch pitching the touchers of it. 
Vers. 16.  That be sweareth again the second time we see how easily sin entereth twice where it hath entered once. And therefore learn to beware betimes not giving entrance at all to that which is evil if we can.  
6 Then they acknowledged their transgression when time was against their brother joseph, 
Vers. 21.  
The force of affliction and trouble  and said one to another: we have verily sinned against our brother, in that we saw the anguish of his soul when he besought us, and we would not hear him, therefore is this trouble come upon us, showing in themselves by such speech that force and fruit of trouble and affliction, even to make men acknowledge their faults, which otherwise slily they would dissemble. Guiltiness in the heart and conscience is fitly compared to a body laid in the grave, for as that sleepeth and lieth still, but at last awaketh and riseth again, so doth guiltiness & sin, it awaketh, it awaketh & biteth full sore that erst lay still and was clean forgotten. Prosperity lulleth and lappeth it up, but affliction rouseth it and unfoldeth all. Reuben as one that is also wounded, perfectly remembreth them of that which passed against their brother. 
Vers. 22.  Did not I warn you (saith he) not to sin against the child, & ye would not hear, charging them in words as worse than himself, & yet touching himself also very deep, who both contented in the end, and kept counsel with them all this while. 
Fellows in sin fall out.  So use fellows in sin to fall out amongst themselves, when filthy wickedness hath touched them all. But why did he wish them not to hurt the Child? The reason in him is very well known unto all, because nature moved him & the doing was bad. But the reason that I think of might have been this, & as yet may be in like case, because children in time may be men▪ when we may be reckoned withal for our doings. Then joseph a child was too weak for ten, 
Children will be men, therefore abuse them not.  but now joseph a man is too strong for ten. Therefore so use children whilst they be young as well may be answered when they be men. There is a remembrance of the anguish that poor joseph was in when be besought them. A circumstance sure that moveth a good heart very much, and most hard is the heart that yieldeth nothing to tears and anguish of a troubled mind. Would GOD the sighs and grievous groans of our perplexed Brethren moved us more. We should more resemble the GOD of pity and less express the manners of these stony Brethren. We know the truth of the saying most sure, 
The petition of a mind in anguish should move much.  that he which wanteth mercy of mercy shall miss, and he shall have mercy that merciful is. Yet grieve we the souls and wring the Bodies both full hard and sore of our Christian brethren and Neighbours by us. But mark these brethren of joseph here how now it pincheth their very inwards, that ever they were so cruel to their Brother, especially that they regarded him not, when in anguish and woe he besought them of favour and better dealings. Verily so shall it us, if we do the like, crushing our brethren & grinding their Faces whom we can overcome. And who knoweth the end of God's wrath to such bloody hardness of heart? 
A guilty conscience.  Again, mark in these brethren the Nature of a guilty conscience, how it still accuseth, still stirreth and startleth within a man, and is always gawling his mind with bitter remembrance of deed done. Especially when any things do chance or fall out cross, as here it did. Then it tormenteth us more within, than the affliction we do suffer doth without, still suggesting into our minds, that this befalleth us for such a thing. So you see were these brethren now tormented, and beware we by them. Last of all, that Reuben exhorted and warned them when they did offend, and now justifieth his warning given to their Faces: may it not well remember us of the warnings given unto ourselves by Preachers, and by Parents, by Friends and well-willers of sundry degrees? Is not God's Finger in it, that we are thus warned? And shall not they also one Day accuse us certainly, as here Reuben doth, and witness unto our Faces, that they did admonish us, and we would not hear? Surely they shall: and we cannot be ignorant of it any way. Happy is the man then that hearkeneth willingly to all good admonitions, and yieldeth to them. joseph heareth this woeful Dialogue of his Brethren, 
Vers. 24.  but little knew they that either he was joseph, or yet understood them: And he turned (saith the Text) from them, 
pity.  that he might weep. Showing thereby (what I wish well noted) that a man possessed with God's Spirit, hath pity and mercy ever within, what Face or fashion so ever he be forced to show without. He speaketh roughly like no Brother for a time, but his affection is brotherly and most tender at all times. His words be rough, but his meaning smooth, our words be smooth and softer than Oil, when our minds and meanings are rough and cruel. O contrary course, and therefore contrary end if we take not heed from joseph here.  
7 joseph then taking Simeon a pledge that they should return commandeth their sacks to be filled with wheat and every man's money to be put again into their sacks with victual given them for their journey. 
Verse 25.  
Benefits done would be secret oftentimes.  And why must the money be secretly put in their sacks, and not openly given them to their hands? The reason was here that they might suspect nothing, his time being not yet to reveal himself. But we may truly learn by it this good lesson, even to steal a benefit upon our brethren, doing them good without any trumpet blown before us. Time shall serve to reveal what God will have known, and till than it is known to God which is enough. We covet too much many of us the knowledge of men, when we do them good, & if they see it not we will tell it yea again and again rather than it should be secret and unknown. But this marreth all, 
Vainglory.  and thus lose we love with men of skill and all reward with God Almighty that hateth vainglory. Wherefore he said it well that said it: Si tanto studio vitia nostra abscondimus, ne humanam gloriam amittamus: 
Bernard.  quanto maiori cura dissimulanda virtutes coelestem gloriam amittamus. If so carefully we hide our faults lest we should lose the praise of men: how much rather should we cover and keep secret our virtues lest we lose the praise of God. For as well is God lost with vain publishing of our good deeds, as man by revealing of our evil deeds. A treasure hidden is safer from thieves, and virtue covered is safer from Satan. 
Similitudes  The fruit that hangeth by the way side seldom standeth till it be ripe; and virtue published before men for vainglory sake loseth her beauty & deserved praise which kept more close she had been sure of. To conclude, the hen, because she cackleth looseth her egg, and cackling boasters lose their praise with God and man, which joseph did not being thus secret in his good.  
8 Having all things ready, these brethren set forward to return to their father and being in their first Inn one of them opening his sack to give his Ass provender espied his money in his sacks mouth, whereupon a great fear arose in them, 
Vers. 27.28.  
The commodity of our country here above others  and they were all astonished etc. Their Inns then differed much from ours, yielding them no such provision for their cattle as ours do, but the fain every traveler was to carry for himself: would God this benefit (the lest of ten thousand that our land affordeth us) might stir us up to be thankful to God & to preserve the peace & prosperity of the same to our best powers. They that have their business in foreign countries know by experience the blessing that we have & many times utter it in our ears, if our hearts had feeling of any good. If the word should be urged, peradventure our blessing would greatly be amplified: for it forceth not that they were in any june at all, but only abode in a place for the night season & there provendred their Beasts & refreshed themselves, having provision given for both. How jacob lodged you remember before, & what a soft pilow he had of a hard stone under his head. 
Gen. 28.  Therefore look we more at the good of our country, where every village almost yieldeth comfortable rest to a weary traveler. Their astonishment and fear still, 
A gauled conscience.  still declareth the gaul of a wounded conscience, which being in these brethren great & grievous, & accusing them still without any rest made them think that God would have brought them to some trouble by this money. Not to have therefore thy conscience against thee, is to have a thousand comforts with thee. Again, it showeth how little good a multitude doth in distress except God give counsel and direct to comfort. 
Counsel in perplexity.  For here are many, & yet all amazed at a matter not great had they considered. Pray we therefore in all perplexities to the Lord of counsel & wisdom, and he will direct us assuredly, but trust we nothing in numbers of men, for they cannot help. They fear again where was cause of comfort had they known all: even so do others to this day still, & yet all is well in the end, when God openeth matters fully. Even in fears therefore comfort we ourselves hereafter, & trust in God, hoping the best in the end: their eye cast upon God in this their perplexity, saying one to another: what is this that God hath done to us, must make us avoid all drowsy dreams of Luck and Fortune, and see the lords Finger even in our adversity: 
No fortune or luck.  So did job, and so have all godly done from the beginning. The Lord it is that taketh as well as that giveth, and blessed must be his name of us in them both. The greatness of their astonishment appeareth in this, that the rest did not look whether their money also were in their Sacks, but as all amazed are void of consideration what to do: when being come home their moneys also were found likewise: the drift of good joseph was not to fear either Father or brethren, but to comfort them, and to provide for their coming again, if happily money should be scarce. But what a good man doth to a good end often by men's weakness or waywardness turneth otherwise.  
9 Ye have rob me of my children (saith old jacob. 
Vers. 36. ) When they had told him the whole story of their travel, how roughly they were used and accounted spies, how Simeon was taken & bound behind them, how Benjamin the youngest must go to clear them & to release Simeon of his endurance. Then jacob cried (& no doubt he cried, ye have rob, rob me of my children, joseph is not, Simeon is not, 
The heart of Parent to their children  and Benjamin now ye will have also from me: all these things are against me. Alas good jacob, thou knowest not yet how God will comfort thy heart ere long, & show how all these things are for thee, but as yet the time is not. Therefore now do thou show and let us learn the pangs & passions of natural parents. Their children stick near to the hearts of them, and with their adversities they cannot jest, would God their children requited them ever. Some fear to have and grieve little to lose children, but it is not so with jacob nor with any good ones.  
10 Reuben steppeth in to appease his Father, 
Vers. 37.  and biddeth him slay his two sons if he bring not Benjamin safe again unto him. Why, the matter concerned no more Reuben than all the rest. Wherefore then will he offer such a pledge, not knowing how able he should be to perform? Surely Reuben regardeth his father's grief. Simeons' imprisonment in a strange country, and their credit to be cracked with Simeons' danger for aught he knoweth if Benjamin go not. Therefore learn by Reuben in our parents fears to be comfortable and hearty to bring them out, in ●ur brethren's distresses not to be forgetful, 
To be co●●fortable 〈◊〉 stout in 〈◊〉 friends 〈◊〉  or yet formally mindful as speaking & doing yet nothing earnestly to effect in deed, But as Reuben, be earnest, and impawn even thy credit to deliver effectually a brother and friend in a cause that is good credit again remember it tenderly, & approve it carefully by this example. Spies they were called, & more than once sent to espy the weakness of the land for some evil purpose: nothing they knew, but it was in earnest, & being not such, Reuben is careful to make it appear by the course agreed upon, to wit, by returning with their youngest brother that they were no such. So earnest is he in a matter of supposed treachery against a foreign country. O faithless wretches then, that fear neither fame nor truth of treason, and treachery against their own country, but wish it and will it, hunt it and seek for it, and being not able to become traitors rank enough at home, run over sea to the Scholars & nurseries of this damnable sin, that there they may receive as deep a die in this hellish colour, as the blackamoor hath of his natural hue, whom all the water in the Sea cannot wash white.  

Vers. 38.  11 But say Reuben what he could, jacob endureth not to part with his Benjamin, and therefore saith flatly, My Son shall not go down with you, for his brother is dead, and he is left alone, if death come to him by the way which ye go, than ye shall bring my grey head with sorrow to the grave. 
Perplexity blind a while.  Perplexity seethe not by & by what is to be done, and therefore jacob yet denieth what after he yieldeth unto. But why is jacob so fond over Benjamin more than all the rest, that if he die his grey head will follow after. Surely the affection that he bore to the mother now dead maketh him love above all the rest the child he had by her. So love to the living showeth love to the dead what it was when they lived. And would God it always showed as it should, David loved jonathan whilst he lived and for his sake he loved others, 
2 Sam. 9  making open inquiry for any of his Stock, that he might do good unto for jonathans' sake. I could say some thing, if your thoughts themselves could not reach far enough in this matter. 
Love to the living showeth love to the dead.  If want of love to the living, how want of love to the dead of whom these living came, judge in your Hearts, without further speech what lives be written in some foreheads to their endless shame, that they never loved whom God and duty bound them unto whilst they lived. jacob is not so, David was not so, never will any good one be so, and therefore beware that jacob mentioneth his grey head is greatly pathetical, and telleth us truly that all parents are duly to be regarded, that they be not grieved, but the aged father or mother with locks like snow is most tenderly and dearly to be regarded. Whose heart then melteth not to see this old man thus making his moan, that if Benjamin die, he will die, and his grey head with grief and woe should follow his Child to the grave that he so loved. God give children some of this love.   

Chap. 43.  
This Chapter containeth these Heads especially. 

jacobs' content to let Benjamin go.  
Their second coming to joseph.  
Their entertainment.    
TOuching the first it is said, 
Vers. 1.  the famine grew great, 
Trials of faith.  and what they brought from Egypt was spent, where upon old jacob wished them to return etc. Where we still must mark which was noted before) how this godly patriarch with all his household is also subject to the famine, yea to this great famine, wherein, no doubt, notwithstanding this wheat from Egypt, they were glad to eat herbs, and roots, and berries with many a hungry meal: Yea even in that land are they thus distressed, wherein God had promised to bless both jacob and his posterity, and was this think you no temptation to jacob? Learn we then profitably by this example to stand steadfast in faith whatsoever fall out and preparing ourselves for the worst events comfortably wait for end joyful as here it was.  

Verse 7.  2 Can we know certainly that he would say, bring your brother with you etc. as if he should have said, 
Inferences upon our speeches more than we thought of.  we answered but his questions of our kindred & brethren, not able to guess before hand what there upon he would infer. Therefore speaking no more than we were urged unto, we are not to be blamed for his illations. Truth it is, and may teach us daily to spare undeserved blame, that we use many times to bestow upon men. For so it is, that a man speaking as occasion justly moveth him, something is inferred that he never dreamt of against his wil We may not lay this to the Speakers charge, but leave it as a thing besides thought falling out, and excuse the guiltless.  
3 Then judah, another son of jacobs', moveth his Father to consent to the request of Reuben his brother made before for Benjamin to go with them, 
Vers. 8.  and useth to this end some arguments as first of necessity. That we may live and not die, both we, and thou, and our children. Secondly, from security, I will be surety for him, of my hand shalt thou require him, if I bring him not to thee, 
Vers. 9  and set him before thee, then let me bear the blame for ever. 
Vers. 10.  Lastly a damno, of hindrance that cometh by stay: except we had made this tarrying, doubtless by this we had returned the second time. Then the Father yielded and said, 
Vers. 11.  if it must needs be so, do thus etc. Where see and mark in jacob a most Godly course in extremity and danger, 
The godly have ever a yielding time to every good thing.  namely, to use all honest means to relieve our fear, and yet only to trust in the GOD of Heaven. jacob sendeth the best fruits of the Land etc. But as his hold above all holds he speaketh thus: GOD Almighty give you mercy in the sight of the Man etc. Then again, observe it in jacob here, that in time he yieldeth, and cannot resist when GOD had decreed it should be so. Surely so do we, and so must we do what we can. Startle we may, and strive a while as jacob did here, utterly refusing, and utterly disliking to do this or that, but if GOD have appointed it to be so, a time will come, that we shall strive no longer, but say as jacob said in this place: If so it must be then so be it. Happy are they that yield soonest and strive least against that good which God hath appointed. Obstinacy was never constancy, nor wilfulness wit, as I have noted before. 
Obstinacies not constancy.  To change from evil to good, from error to truth, from darkness to light was ever piety, when contrary course was sinful obstinacy and the rod of God upon the ungodly. But O how hardly is this persuaded. So love we the thing we have loved long, that needs we must cleave to our own damnation, and think it holy. So have we done, & our father's long: O constant course, 
Ezech. 18.  but you shall not do as your Fathers have done, saith the Lord.  
4 The truth of jacob would also be observed, 
Truth in all dealings.  who willeth them to take double money with them, least happily the former was an error. This conscience want not only thieves, and robbers, and open offenders, but some that seem honest▪ and are not the worst. Who can be content to make an advantage of the error or oversight, or mistaking of their neighbours. according to the common saying, Si spy, sport etc. But if you spy not, good earnest, and swallowed up without any remorse at all. Thus did not jacob, no this hated jacob and all good men ever. God seethe, and God must judge me one day justly according to my works. What profiteth then if my neighbour see not. Beware we then and keep clean hands with a good conscience, that shall never be ashamed.  
5 Thus all things made ready, 
Suspicion.  these brethren set on and come into Egypt before joseph, who when he saw Benjamin was not a little glad: yet kept his own Counsel, and commanded his Steward to make ready for Dinner, that they might dine with him. The Steward did so, and now when it was time he brought the men all to joseph's house, who strait were afraid, and said to themselves: because of the money that came in our Sacks are we brought hither that he may pick a quarrel against us etc. O filthy suspicion, how blottest thou, and spottest thou even good men? Thus apt to misdeem are these men. 
Gen. 20.  So was even Abraham in his time when he said, I thought the fear of God was not in this place, and that they would kill me for my wife. So was old Heli, 
1. Sam. 1.  and misjudged Anna, that she was drunk. Wherefore well said the Father and full true: Quanti non dederunt locum errori, 
Ambrose office  & dederunt suspicioni: How great men have withstood error, and yet given place to suspicion. Suspicio calumniam parit: Suspicion breedeth slander, and is the mother of it in time. Suspicio amicitiae venenum. Suspicion is the cutthroat of friendship and ever was. 
Chrisost. in Math.  As hardly doth a good man suspect one to be evil, so hardly doth an evil man imagine one to be good. Again, see how joseph in a meaning so good is misjudged and ill thought of by those men. Then who can avoid this damnable suspicion, or what can a man so well intent which some will not construe quite awry. The man so good, the meaning so good, yet all suspected. Their God give grace to do but well, and God give comfort against cursed misdemers for they cannot be avoided, but will be doing.  
6 When joseph came home they brought their presents to him, 
Vers. 26.  and bowed down to the ground before him, where see the dream again fully accomplished. 
A Glass for children.  Now is the youngest also with them, and all bow. Then asked joseph of their welfare, and by & by whether their Father the old man was in health. Not forgetting I warrant you for any honour his old father. This was a child that had God in him, and this is a glass for all children to behold themselves in, who now a days quickly forget their parents, if never so little wealth grow. But if honour also happen to come, O what should we do with our old parents then? Our high places may not think of such mean people. But proud Peacock remember thyself, and behold here a man second in the kingdom to the King, a man honoured with all the honour that a mighty kingdom could afford, and yet his second word is for his father, his old father, his dear father, and never is he well till he have him with him. Let Courtiers like or dislike, his friends be his friends, and he will not deny them. God give Children such hearts.  
7 Then joseph turned to his youngest brother Benjamin, his brother wholly by father and mother (for Rachel bore both joseph and Benjamin) & joseph blessed him with that not able to go any further his heart so melted upon his brother, 
God's mercy maketh a man's heart to melt.  but turned aside to weep a while. See then tears by God's mercies. Himself delivered from danger & prison, exalted highly to great honour, his father alive and in good health, his brethren before him and Benjamin with him, what mercies are these? No marvel then if a good man seeing so sweet a God, be moved to tears in a sweet feeling. And think of yourself. If never wet cie hath showed feeling heart have you not been dull? Certainly mercy in a gracious God wringeth out tears from a feeling child, when neither fire nor sword can get them out. The one we overcome by faith assisted, but the other quite overcometh us being sweet and comfortable above all desert. Then Lord give feeling.  
8 When joseph had eased his heart by this tender weeping forth he came to dine with them. 
A state may be maintained lawfully.  But they prepared for him by himself & for them by themselves, saith the text: which being done to show his dignity, it teacheth us our liberty in this respect. What God vouchsafeth may be used without pride or blame, or any offence. And as great a fault to, is an abject mind to go too low as an arrogant & haughty to go to high David exalted maintained his state though a poor man's child.. Daniel preferred knoweth his liberty and doth the like. Esther again with many more. So God be honoured as the giver, and measure observed in his fear, have honour and use honour, have state, and use state, according to the place you live in lawfully, behold joseph here and all the rest.  
9 The Egyptians might not eat bread with the hebrews, 
Verse 32.  for that was an abomination unto the Egyptians, 
Hypocrites be bolder ever in their own eyes than others  by what laws Surely by the law of counpted Hypocrites imagining themselves to be better than other that in deed are far and far better than themselves. Such law ruleth still wherein law it ought not, to their shame be it spoken that are so lawless, & who now is defiled with church meetings, with prayers and sacraments celebrated duly, but he or she that in deed is more vile if all were known than any or many that are yet despised as unworthy ones. To eat or drink with us poor hebrews not at joseph's table, but at the Lords table were an abomination to these Egyptians of whom I speak, when living without a vocation by other men's labours, & at other men's tables, when hard and extreme dealing in buying and selling, when keeping commodities for a greater price as barley or malt, or the like till they be cast away, when censuring Magistrates and ministers with Corah his countenance, yea (shall I say all) when filthiness and sin sundry ways is swallowed & accounted not so great an offence, as to come to church. But let these Egyptians know the Lord ruleth, who hath chosen these despised Ebrewes to be his people, when they & theirs shall perish in the red sell of everlasting fire. Abhor we than heartily such damnable hypocrisy. Say we to no man in this proud spirit, 
Isay 65.  stand apart, I am holier than thou, touch not, handle not &c. but modestly think we every man better than ourselves, & of all sinners with the Apostle Paul: let us think ourselves the greatest. So shall God exalt who humble themselves unfeignedly, 
1 Tim. 1.15.  and proud pharisees shall be cast down. But why did not joseph reform this fashion so foul in the Egyptians, & so greatly in disgrace not only of others. but of these his own brethren and friends? Surely because he could not. And see here his wisdom what he could not reform, he endureth without contention, being nothing prejudicial to the piety of him or his brethren, though to their worldy disgrace. Such wisdom, such Spirit, such patience and discretion. O how should it school us, and teach us to abhor the contrary. We seek not peace, neither ensue after it, when wilfully we wrangle about every trifle, and place life and death in every ceremony. Fathers of the Church have done far otherwise, if we remember them, and even the Apostle himself denieth such custom in a Church of God. But I have elsewhere touched this more at large.  
10 Then they took measses from before joseph, and sent unto them. 
Vers. 34  
●oue candiot be hid.  See not only kindness in joseph to his brethren, but a figure and type of Christ jesus to his brethren who bountifully and mercifully set measses before them being unknown unto them of life and salvation. How then may he ever forget them that know him and love him, fear him, 
A type of Christ.  and serve him with a perfect heart and a willing? Never, never shall he fail them, but as here is said of Benjamin, five times greater shall he make their measses than any others. That is, where any mercy is vouchsafed unto those that know him not, many shall they have that duly serve him as their God. But was Benjamins measse thus increased more than the rest? O how hardly then may love be smothered altogether? It cannot, it cannot, do what you can, but one way or other it will peep out, much like a candle that enclosed fast in some house or prison, shineth through the chinks of the door or walls and will not be hid. Love will creep where it cannot go (saith the old Proverb) and amongst others it may have even this sense, that wholly and fully it will not be hidden, but if it may not appear in his full strength for some purposes, yet glimmering it will be through one chink or another, that it may be spied. How then may we think of Christian love and charity, when natural love is of this kind Verily what nature may work in a natural man, God's holy Spirit much more affecteth in the spiritual man Than no fruits of love no love, and small Fruits small love. Examine we ourselves by this rule, our charity to our christian brethren were it any thing in us by one way or other, it will appear as here did joseph's. Yet his brethren observed it not, as little thinking he was joseph: and if our love tokens be not ever seen of those, that think not of us as we are, it is but like this, & it may not grieve us. joseph will be known ere it be long, and then all these tokens will be remembered. So we again: But I go no further, let this suffice.   

Chap. 44.  
Two things especial hath this chapter, and they are these. 

joseph's trial of his brethren.  
judah his oration for Benjamin.    
TOuching the first, we are to understand that joseph was desirous to make trial of his brothers affection towards Benjamin, thinking peradventure they envied him as they had done himself before, 
Creditonce cracked is hardly recovered.  where we may see & learn, how even good men are hardly induced to think well of those whose behaviour before they have known to be bad. Therefore stand we steadfast in a good course least happily our fall make all our whole life after half suspected. Credit, & honour, and honesty is soon lost, but soon gained again when once it is lost. The means that joseph used, was a commandment to his steward to put his own cup in Benjamins sack etc. which may not be a warrant to us to use any unlawful practices, seeing God hath commanded us to walk in simplicity, of like in joseph this was some particular motion for which he might have warrant. 
A moderation in pomp and port of plate. etc.  It seemeth by the text the cup was but silver, and then how that might be his honour being so great may be a question. Whereunto we may answer that peradventure that age was more temperate in plate and pomp than this of ours: again, though it were but silver, yet might the engraving and workmanship be very costly. What also if joseph but newly exalted, wisely and discretely moderated his course, lest spite and envy (a weed in Court growing very much) might work him woe being but a stranger. Increase one may with credit well, but to strike sail with worthy minds can never want scorn and scoffing taunt.  
2 That joseph taketh upon him to be a Diviner, 
Vers. 7.  it showeth the little spots that are in the fairest faces, 
The best men have imperfections.  and may not be followed, but let us rather stand now and see the poor men's plea when joseph's Steward overtook them, and laid the cup to their charge. Alas say they, why doth my Lord say so, God forbidden that thy servants should do so, etc. 
A detestatione peccati.  But how do they prove themselves honest and true? First ab aequitate. God forbidden we should be such, as if they had said, it were not right, it were not good, and thy servants (though poor men) have a care of right, and what may become them. Secondly a repugnantibus, of things contrary in some sort one to another. Behold (say they) we brought our money again, how then should we steal? etc. These things being cross and contrary one to another in some sort. Lastly ab incommodo, by the detriment they are content to endure. With whom soever of thy servants it is found, let him die the death, and we also will be my Lords servants. So stiffly stood they upon their truth, and so bold is truth before all men ever. But yet see a defect, 
Be bold, but wary in justifying yourself.  though bold 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 have added being stolen by the party, and of knowledge taken. For want of which wariness we see their danger had not things been as they were. Therefore thus much let us learn and not stand upon it, that in the midst of our best integrity & upright course, yet we use no unadvised Speeches, neither give any needless advantage, but warily speaking avow our truth, and so abide the trial.  
3 This offer of theirs was thus far taken of the Steward, that he with whom the cup should be found should become servant, and the rest should be blameless. then fell they to searching, beginning at the eldest, and behold, in Benjamins sack the youngest of all is the cup found. Then they were abashed, they rend their clothes, they laded their asses, and back again got they to the City to joseph for mercy. 
A pattern of the fading comforts of this world.  Who seethe not here as it were a pattern of this brittle world's comfort. Yesterday these men were bidden to dinner, feasted and much made of at the governors table, yea the same day in the morning with comfort and gladness they lade● away and all was well: but behold now an other hue all is changed and changed greatly, their clothes rend, their hearts heavy, and nothing but danger and death before their faces. Such is this world, and the fickle fading comforts of it. To day we laugh, to morrow we weep, to day we flourish, to morrow we fall, nay even in the turning of a hand our estate is turned as these men's was. Post imbres fructus, post maxima gaudia luctus. Rayne brings floods, and joy brings woe, sorrow follows comfort, too oft we see it so. Being come to the presence of joseph again, they fell before him with heavy hearts, we may well think, and the rather may we think it because there is no mention of any words used by and by, by them, but only that they fell before him upon the ground. 
Vers. 14.  Surely their fear and sorrow within bereaved them of speech for a while, and so doth it use. Remember Anna whose heart oppressed, as it were with anguish and grief took speech from tongue and spoke by signs. Remember the Shunamite again falling at the Prophet's feet, 
1 Kings 4.27.  & not able to speak. Such was the case of these men, by humble gesture, and falling down they sue for mercy not able to speak: yet at last they spoke, God knows with passions, with tears and lamentation, with sobbings and sighings 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 servants they must be and abide his pleasure. But joseph would not so, having his affection but upon Benjamin only. The rest he would despise, and retain Benjamin. Then judah drew near and told him the whole story that here you see, how hardly their Father parted with Benjamin, what promise was made to return him safe, and how lamentable would be their old father's case if they should fail. Therefore whosoever tarrieth, he must go ere his Father die. For his life depended upon the Child: where I mark again the reverence of age in those blind days, if their light be compared with ours. Before there was mention of his grey head, and now here is mention again of the same to move pity and regard in joseph towards him. Let it ever be honourable then as it ought, old age, and let hoary head work all regard in the best mind still and ever. But then again let old men be 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 black and the Head white, but whos● have both white Hearts and white heads, 
White heads should have white hearts.  those old men are honourable indeed and to be regarded. The vehement affection of old jacob to his son Benjamin hath often been note●, and yet here again is laid down in large manner, judah refuseth to see his face any more rather than to go without the Child, yea to redeem the Child that he might return to his father, he offereth himself a servant for ever in a strange country, which never would he have done, but that he knew his father's life depended upon the Child. Unspeakable therefore is a Parents affection sometimes where it is settled. Do we think joseph's heart was not turned up and down in his body, whilst he heard and saw these things? Yes, yes, the next chapter will show he could hold no longer. Such sorrow, such weeping, such sighing and sobbing in all his Brethren, 
joseph not able to hold any longer.  such fear in their hearts to lose Benjamin, such mentioning of his father's love to the child 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 pierce joseph's heart, and he could no longer hold but confess his name.   

Chap. 45.  
The heads of this Chapter are these three. 

joseph's manifestation of himself to his brethren.  
Pharaos' princely Clemency when he heard of it.  
jacobs' dancing heart when they came home, and told him joseph lived.    
NOw are we come to that which we long have looked for, 
Vers. 1.  joseph to be known unto his brethren. 
Affection restrained if it break out is violent  Wherein first it is said joseph could not refrain himself before all that stood by him, but cried, have forth every man from me, not that he was ashamed of his Kindred, but that he would cover his brethren's fault, than wept he and cried so abundantly, that the Egyptians heard, and the house of Pharaoh also heard: Bridled then may be affection awhile but when the bank breaketh, the stream is strong, and who can then stop the course again a while. Yet see a care of his brethren's name even in the midst of his pang, and till all were gone he would not touch them. Such wisdom, such government, and such discretion is most gracious wheresoever it is: and would God we might ever be beautified with it. Let love be seen, and let sorrow show, but remember ever time and place. Then cried joseph, I am joseph, I am joseph, doth my Father live? as if he should have said, fear no longer my dear brethren, neither be dismayed, it is joseph your brother that hath thus dallied with you, joseph your Brother, your own flesh and blood, and no other. I am joseph I tell you, even joseph your Brother, and cast fear away. Doth my Father live? But his Brethren amazed, could not answer a word, they were stark dumb. O mighty God what a change is here? such ends to sorrows can God give when it pleaseth him, and let all flesh give glory to him.  
Again, see a type of the Lord our God, which may be comfortable. He checketh us and snubbeth us, he bindeth and imprisoneth us, that is, he imposeth upon us sundry afflictions, as joseph did upon these his brethren, and when he hath tried us to his good pleasure, we thinking of this man and that man, of this malice and that malice against us, fearing, and dismayed almost altogether, in the end he can hold no longer, but that bottomless mercy of his breaketh out, and with bowels of love he crieth unto us, it is I, it is I, I am joseph your brother, that is Christ your Saviour, your God and your Lord, that have not spared mine own life, but have given it for you, be not afraid, be not afraid, but pluck up your hearts and rejoice, your sorrow is ended, and your trial finished, 
Isay 40.2.  I will be a brother to you, and no worse for ever. It is I, it is I: so sweet is the end in time of the troubles and trials of God's children. Even as upon the Sea when he walked, 
Mat. 14.27. john 14.  and his Disciples feared, he cried, it is I, be not afraid, be of good comfort. 
I will manifest myself unto him.  Come near unto me saith joseph, & come near unto me saith Christ: Yea, come unto me all ye that travel and are heavy laden, & I will refresh you. So again in his day of judgement. Come ye blessed of my Father, come, come, I am joseph your brother. etc. which kindness in him both heaven and earth shall hear then as Pharaoh his house heard now of joseph. So fitteth this figure to our Saviour.  
2 Now therefore be not sad, neither grieved with yourselves, that ye sold me, 
Vers. 5.  
Comfortable to the grieved.  for God sent me before you for your preservation, etc. This comfortable speaking of joseph to his brethren must teach us by all means to comfort them which are truly humbled and wounded for their sins. And the ascribing of his coming into Egypt to God teacheth us to distinguish betwixt God's finger and man's malice in the self same action, for they differ greatly, the one being sinful to an evil end, the other being gracious and merciful ever for good. In jobs affliction God had his finger and Satan his with, but what Satan maliciously, God most mercifully directed to his glory and to jobs good. So the crucifying of our Saviour, and the afflictions of his children evermore. Therefore it followeth not that if we say such things be of God, by & by it should be concluded, that he is author of evil. You see the difference, & remember S. Austen, God would never suffer evil to be done except he were able out of evil to draw good. The land of Egypt yielded this comfort, that the posterity of jacob according to God's purpose might be preserved in the same. Therefore the Godly are not burdensome to a country, but a country is blessed that it may relieve them, and the inhabitants enjoy for them such mercy, as peradventure without them they should never have. So happily even this land wherein we live for the poor exiles of God's flock, and we may do well to think of it, to stay all grudging.  
3 That joseph calleth this deliverance a great deliverance, being but from famine and bodily death, 
Vers. 7.  it may fitly move us to think of our deliverance from hell, 
Great deliverances.  death, and devil, by jesus Christ in the bottomless love of our most gracious Father, and from ignorance, superstition and popery, from fire and faggot with most bloody cruelty by a dread and dear, a mild and merciful Sovereign of God, for this purpose given unto us and placed over us. O what deliverances be these, and how should we feel them within, and publish them without day and night, to the praise of God the fountain of all, and the honour of his anointed, and appointed means for ever? The Grecians delivered but from bodily servitude, 
Plutarch in the life of Flam.  called their deliverer a Saviour to them, and range it out, Saviour, Saviour, that the Fowls in the Air fell dead down with the cry. Much more, much more than ten thousand times, may we call the Lords Anointed a Saviour unto us. God give feeling which I fear we want.  
4 Then biddeth he his Brethren, go tell his Father what honour GOD had given him in the land of Egypt, 
Vers. 9  
Friends to be near a comfort.  making GOD the Fountain of his preferment, like a thankful man and not worldly means, like the graceless hearts of these times. Promotion cometh neither from East nor West, from North nor South, but GOD raiseth up and setteth with Princes even with the Princes of his people. 
Psal. 75.  That joseph would have his father near him, it noteth the comfort, that is comfort indeed if GOD vouchsafe it, 
Vers. 10.  friends to be near one to another. And that he promiseth to nourish both him and his may not be forgotten, but for ever teach us, that if the Lord vouchsafe us any thing in this World, our Parents portion should be there in, 
Vers. 11.  
Parents to be nourished if the child be a joseph.  with offer of us, before demand of theirs, and all comfortable countenance unto the end. Yea see, if joseph be not even earnest and greedy to have this comfort derived to his Father from him, and verily there is no more pleasure or sweet comfort to a good virtuous Child than to do good unto his Parents according to the power that God hath given. Fie of all filthy natures then too visible: daily before our Faces in this accursed and dangerous time, that being both rich and wealthy, warm and well furnished with all comforts, suffer not only other friends in kindred near them (to say nothing of the naked members of Christ) but even their Parents that bred and bore them to suffer both hunger and cold, need and misery, to their utter shame. Thus did not joseph, and let us mark it.  
5 Then fell he upon his brother Benjamins neck and wept, and Benjamin upon his neck. 
The godly be full of kindness & grace.  Moreover he kissed all his Brethren and wept upon them. etc. See the Bowels of men endued with God's Spirit, they are full of love, full of affection, full of grace, and full of goodness, when clubby churls have Iron hearts & brazen bowels as far from sweetness outward towards any friends, as from holy feeling inward towards God. O where are these natures become now a days that was in joseph? We when our friends come to us have a formal show, but for this heat and heartiness, this life and power of love that was in joseph, alas it is gone, and that makes us strangers one to another: but I say no more. You see here by joseph the godly be no Stoics, nor they be no flinty Nabals towards any, but full of affection to their friends. Yea, though their friends have wronged them as these had joseph, yet all is forgotten and blotted out when once they meet. Now the God of Love, work more of this love amongst us daily.  

Vers. 16.  6 The tidings of this meeting came unto Pharaos' ear and the text saith, 
God's power, over men's hearts.  it pleased Pharaoh well and his servants: where we see the power of God still for his servants to give them favour in the hearts and ears and eyes of any mortal men whatsoever whose ministery it shall please him to use to the relief, comfort, or countenance of any of them. He ruleth poor and rich, mean and mighty to his children's comfort when he will, yea even the Princes have their hearts in his hand, 
Prou. 21.  and he ruleth them as the Rivers of water at his will. We heard in the former Chapter, that for the Egyptians to eat bread with the Hebrews was an abomination to the Egyptians, yet see now even the king and his courtiers most favourably bend to these despised Hebrews. So powerful I say is God over all hearts when he will, and who may not be comforted with it? Nay see more, not only the King is favourably inclined to them, but most extraordinarily regardeth them calling for joseph, and giving him commandment to dispatch his Brethren away with their lading, and to give them in charge to bring their Father and Families wholly unto him, and he would give them, not some waste part of the Land, but the very best of the land, and they should eat of the fat of it. He furthermore willeth, that charets be taken out of Egypt for their children and wives, and that they should not pass for their stuff, for he would provide for them. See therefore the power of GOD, not to provide small things for his Children, but even thus far to move the King, that he thinketh of the very best of the Land for them. And see in the King a most Princely mind, being (where he is good) most bountifully good. A virtue ever worthy great commendation. In far meaner personages it may have his effect in a measure. They also doing good for their degrees liberally, heartily, and thoroughly, not sparingly and pinchingly. Again we may see the use of Charets in those days, for necessity, not for pomp and pride, where the journey is small, the way easy, and the body strong. That use then warranted them, and such use now condemneth them, if it be so. Let therefore necessity have her lawful helps, but let not pride and vanity be cherished and maintained. Lastly, in the King it was most Honourable so to love his true Servant that for his sake he loved all his friends, yet not only loved them, but thus loved them that he would be a Father to them and theirs in this measure, and in this extremity of famine and dearth. Happy joseph whose faithful service found so gracious regard, and worthy Pharaoh of a faithful servant as ever was any Prince that we may read of.  
7 Then did joseph carefully dispatch them according to the kings commandment, & sent unto his father also great comforts else as you see in the text, withal which provision they come to their Father home safe, and well every one of them, and as all a fire with the comfort of their tidings they tell their Father, joseph is yet alive, speaking as it should seem even all together lest any should prevent another in so sweet news. Abruptly also and hastily their speech seemeth to have been made, which argueth the heat of their hearts and their affections all troubled with these strange events. jacob a good man on the other side, hearing these words, betwixt hope and fear, is all daunted and amazed, so that his heart failed (saith the Text. GOD knew his heart, when he heard of joseph to live: and yet afeard he is least so sweet a tydinge should not be true. Even as usually still we see it fall out, that happy news are hardly credited, for fear of the Proverb: Too good to be true. 
Tarda solet magni● rebus in●sie sides.  But when he saw the charets that joseph had sent to carry him, than the Spirit of jacob revived. Such assurance have deeds above words always. The Phrase of his spirit reviving, may put us in mind of the effect of sorrow, even killing as it were the hearts and minds and spirits of men, as also of the nature of comfort and joy, to revive again what sorrow so had daunted and even overcome.  
8 Then jacob said, I have enough that joseph my son is yet alive, never making any mention of his honour, where a man would have thought he should have gloried in that. No, 
Life more to be joyed in them honour.  no, the life of his Child is that, which cheereth him above the whole World, and therefore of that he speaketh. Teaching us that natural Parents do greatly joy to have their Children living, though they have no honour nor dignity in the World. Yet not unthankful to God, if that also be added, as jacob assuredly was not here. Would GOD Children were in like sort affected to them again, joying in their lives and deaths more than in any honours or worldly possessions that they are endued withal be they never so great. Surely both duty and nature would it, if God were in us. Then saith jacob, I will go down and see him yet ere I die. Teaching us, the nature of faithful Love, it coveteth sight, 
Friends should meet together.  and comfortable society in the presence of those whom in heart and mind we do both love and affect, and contenteth not itself wholly with hearing that they are alive. Such long and liked absence then of Parents from Children, and Children from Parents, and one Friend from another, showeth frozen affections is not at all dried up and quite decayed. jacob was now about an hundred and thirty years old, and yet he will take this long journey to see his Child, cutting the Throat by this his example of all such silly excuses as we use to keep ourselves out of one an others company. Surely Love will creep, if it can not go, and tender Affection by one means or other will show itself. If so great an age, so long a journey, so many difficulties, as might have been objected in this remove, can not hinder jacob, what can hinder the Heart that loveth from sometimes visiting his affected Friends, and blessing God even together for his given comforts. Here is then a sweet alteration of jacobs' estate, and even suddenly. So sweet is God.   

Chap. 46.  
Then followeth this Chapter, wherein we have laid down: 

The preparation of this old man with all his to his journey.  
The manner of their going.  
The number of persons that went.  
And how they were all received in Egypt.    
THen Israel took his journey (saith the Story) with all that he had, & came to Beersheba, 
Vers. 1.  and offered sacrifice unto the God of his father Isaak. Whereby he signified, that with most thankful heart he saw the great goodness of God towards both him and his, and that he kept in his breast the possession of that land from whence present necessity drove him. Yea by this example he most effectually taught, that both journeys and all other business whatsoever should be undertaken with prayer and service of God. Since a good beginning hath a good end following in God's gracious blessing.  
2 Then GOD spoke unto him in a vision by night, etc. where we see & learn that never cometh man or woman to the Lord in true duty, but he is ready to give care & to answer in unspeakable mercy. jacob in all likelihood had besought GOD to prosper his journey, and to be his protection against all dangers, and the Lord is ready to assure him of his desire with most sweet comfort. Follow we than jacobs' practice, and expect in faith not wavering, jacobs' blessing.  
3 No sooner had God said, jacob, jacob, but he answered and said, 
God's children are ready to hear when their father speaketh.  I am here, being priest and ready with all reverent attention to hear what his GOD should say unto him, and to follow the same with all faithful obedience. Such readiness becometh Gods Children well even at this Day in the Church where GOD speaketh, and with that heart, to come and to sit me down is a holy obedience to the Lord, 
Think of this.  thinking with myself in this sort. O Lord, this is thine Ordinance, by thy word Preached to instruct thy people of thy will. Here Lord then am I in all humble fear to hear thy blessed pleasure, what this day it shall please thee to put in the mouth of thy Servant, 
Absence from church.  the Minister by whom thou speakest to us, to deliver. Lord guide him, and Lord frame me to all profit and good in this thing: Here I am, therefore speak on Lord, thy servant heareth. This cannot they say, that dull and dead in their inward feeling esteem of the ministery of the word, as of a matter of course and human policy to keep people in obedience, and no otherwise: therefore absenting themselves from it, and seldom or never setting themselves in this holy manner to hear the Lord speak his good pleasure to them. But let us be wise and learn of jacob, if they will be wilful and witless both, what remedy? I am here Lord is a speech for a Child of GOD, when I am in the Fields with my cattle, in my House with my coffer, or in the Tavern with my like, is a Speech of a wicked Worldling, that savoureth not the things which are of GOD, as one day they shall know, when it may be too late to repent their folly, and to call again yesterday. That GOD that is able, rend our hearts and give us feeling, I beseech him.  

Vers. 3.  4 Then said the Lord, I am God, the God of thy Father, fear not to go down into Egypt, 
The sweet care of God for his children.  for I will there make of thee a great nation. I will go down with thee into Egypt, and will also bring thee back again, etc. Here is the mercy of a sweet God, and here is the staff and stay of all godly hearts. Mercy, that thus sweetly he would comfort his old servant now worn and wearied with a wicked world, assuring him of his hand, favour, and help in all this journey, than the which what could the heart of a man wish more. The stay of all men in their business whatsoever, even the Lord, 
The true stay of a man ever.  the Lord, and none but the Lord. For mark I pray you, how God draweth jacobs' eyes from looking upon joseph's honour and credit in the land whither now he was going, or yet upon the king that so graciously had commanded to send for them, and his heart from trusting in these things, unto himself and his protection, providence, & power, saying, I will go with thee, and I will bring thee thither, and back again in thy posterity: as if he should have said, this is thy safety, this is thy stay and staff that will hold, my presence with thee, and my providence for thee, not thy sons great honour, though in deed it be great, nor yet the king's favour, though indeed very gracious. If we have ears to hear then, let us hear, and whatsoever comforts God granteth us in this world, of friends, or children, yea of princes themselves, yet let our ankerhold be the Lord, and none but he, knowing that with him these comforts shall profit us, and without him fail us, as most fickle and uncertain things, even happily then when we would be most glad to enjoy and have them, I, I will be with thee, is a word of trust, and let it ever be looked to of us.  
5 Further goeth the Lord with jacob, 
To close the eyes of our dead friends.  and telleth him that joseph should put his hand upon his eyes: that is, close up his eyes when he died. Where we learn the custom of those times to have committed this matter to the chief of the kindred, or to one that was most dear to the party dying. Whereas we now a days refer it over to some old woman, and hard hearted keepers, void of love, void of affection, and oftentimes void of honesty and good dealing, either in this or other things concerning the keeping of sick folks, we our selves being so tender, so weak, or rather in deed so wanton & forgetful of true love and duty, that we cannot abide to be present to the end with those that have been present with us to our comfort, but give them over and forsake them unkindly when we should show them our last love and office with a faithful heart, taking such Christian courage to us in that respect as is needful. We may amend this fault by this example, and remember it ever that God maketh a matter of account of it here, that jacob should receive this comfort also, even to have joseph his son to close his eyes. Then what God reckoneth of we may not think lightly of, neither wilfully or carelessly withdraw that from them whom we ought to comfort with all due and good duties, which God himself accounteth a comfort to the father, and a duty in the child. It is expressly said of young Tobias that he buried his father and mother very decently, 
Tobit. vlt.  comely and orderly, when they were dead, that even by him also we might think of these last duties, and not carelessly commit them over to others, whilst we greedily, and beastly regard their wordly goods they leave behind them, as too many do.  

Verse. 5.  6 In the Chapter followeth the manner of their going, and the persons that went, whereof I need not to stand, only we must know that the persons are numbered, and the number noted, that the accomplishing of God's promise might appear but even now noted, that in Egypt he would make of him a great Nation. The persons that went here, 
Verse. 27.  were in all but threescore and ten: the persons that returned when God delivered them out of Egypt, were six hundred thousand men of foot, 
Exod. 12.37  beside children. Great therefore was the blessing of increase in this people, and true was the Lord in his word to jacob. As true was he ever, and ever will be in all his promises to his servants. I come to the last point, which was their entertainment in the land of Egypt when they came joseph (sayeth the text) having intelligence of his father's coming by judah, his brother sent unto him for that purpose, made ready his Chariot, and went up to Goshen to meet Israel his father, 
Verse: 29.  and presented himself unto him. No honour then nor preferment ever so high can make joseph forget his duty to his aged father, but honour him he will unto his end as a dutiful child, that by him to the worlds end all children might learn to do the like. What was that that Solomon did to his mother, when he rose to meet her, bowed himself unto her, called for a stool, 
2. King. 2.19.  and placed her on his right hand, but even a pattern of like grace and duty in a virtuous child. When joseph was come unto his father, O the fountains of affection, how were they broken up both in father & son. There was clasping and cleaving one to another, weeping and wringinng for joy and comfort, that hardly with dry eyes any present could behold them. joseph fell upon his father's neck, and wept upon the same a good while not able to speak, till his heart was eased by a stream of tears. And do you think the father wept not to behold his son? The son of his love, the son of his desires, whom so dearly he had bewailed, as one rend in pieces with some wild beast, and now saw with his eyes to be alive, and not only so, but in such honour as to him and his he might be a father? God knew his heart all full of affection, and what Rachel his mother's heart would have been if she had lived to see this day. Well, both of them weep out of all question abundantly, yet jacob the father getteth the victory over his passions first, and speaketh to joseph, but how speaketh he? I warrant you, his words both for form and matter savour of affection also. Now (sayeth he) let me die, since I have seen thy face, 
Verse. 30.  and that thou art yet alive. What is this but heat, and most fervent love in a kind father. He now cares not for his life, having once he held joseph before his death. Such speech used Simeon or not much unlike, when he had seen Christ, Now Lord (sayeth he) let me departed in peace, since mine eyes hath seen, etc. Who can then tell the hearts of Parents. O that children may more and more think of them, and requite them no worse than joseph did.  
7 Thus joseph having done his duty to his father, he remembreth himself also towards the king, and telleth them that presently he will to the king to give him intelligence of their coming. Where we are to mark the titles which joseph will adorn his kindred withal when he cometh to the king: 
joseph's humble mind not ashamed of his kindreds mean estate.  surely he will tell him that they are shepherds: what, plain shepherds? Yea verily no more painting and colouring will joseph use, but confess that they are shepherds, and which is much more, he instructeth his brethren if the king should call them, that they should say, that not only they were so, but that their fathers before them lived also so. Where is this simplicity now become in these proud and scornful days of ours, when every man almost if he come to any place, is ashamed of his parents and kindred if their condition be but mean, when we tumble, and toss, and rake up old Records day and night to fetch it about, that we may be gentlemen? Surely it is gone, and our pride before wise men as ridiculous, as before a just God it is sinful and odious. What if our parents be but mean, with others of our kindred, the more is God's mercy and goodness seen towards us if we be exalted. And shall we grudge to the Lord the praise of his own mercy in such measure to us, by daubing and painting our friends out with such antiquity of blood, such descent and alliances, and I know not what, as may darken in some sort the Lords doing. Fie on ●is ingratitude, and fie again upon this filthy pride. It is far from joseph's spirit in whom this was virtue, neither to adorn his kindred with vain colours, neither once to be ashamed of them as they were. If we follow joseph, we follow him whom God loved, and even for this his virtue in this place noteth and commendeth secretly: If we follow the world, and vanity of haughty minds, we take a course that hath no such comfort either with God or good men. If a man see a piece of clay, know it to be clay, and esteem it but as clay, doth he not well? But if he take it to be gold, and esteem it as gold, when in deed it is but clay, is he not mad? So are these vanities that men so glory in, of small value, who so thinketh so of them, and so reputeth them he is wise, when others follies feeding but themselves are laughed at of others very justly.  
8 The more yet appeareth joseph's virtue. For every sheep-keeper (saith the text) was an abomination to the Egyptian. 
Verse. 34.  And yet was not joseph daunted with it, nor once goeth about to cover the matter. But his friends are to him still as they ought to be, and the pride of the Egyptian hurteth himself. 
Proud hypocrites despise as unholy who in God's acceptance are holier than themselves.  What if the question were asked which of these two sorts of people were the better in respect of God's approbation, the Hebrues that were despised, or the Egyptians that did despise, would you not say the Hebrues? Then we see they are not always unholy with God whom proud spirits esteem to be so, neither yet they so holy as they take themselves, who in respect of themselves esteem others to be abominable. This is but an old trick of a tempting devil, to make some people think both of themselves better, and of others worse than they ought, to esteem of others as abominable unto them, when in deed rather they themselves should be so to the other. This practice of Satan, and power of his venom is too to manifest even in our days, in such as condemn our Church-méetings, our exercises of the word and Sacraments, and whatsoever we do in comparison of their own supposed purity. Of whom it may justly be spoken that Austen said, Finxerunt se nimis justos, cum totum vellent perturbare. They have feigned themselves over holy, when in this sort they would trouble al. For us who are so abominable to them, let us comfort ourselves with the truth of our cause, and with this example of God's people, whom yet God suffered thus to be judged of by filthy Egyptians, knowing that in the end these proud censures shall hurt us 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 chief points of this Chapter are two. 

The speech of the king with joseph's brethren and father.  
The extremity of the famine.    

Verse. 1.  TOuching the first it is said that joseph went to the king to tell him of his friends coming, 
joseph's modesty & wisdom.  & withal took with him five of his brethren, whom he presented to the king, aswell that the king might be assured they were come as also see what manner of people they were. Wherein appeareth both the majesty & the wisdom of joseph that without the king's knowledge and express direction he would do nothing in this matter, though his favour were great with the king, 
Court flatterers.  and very extraordinary, well-knowing what meaner places than Prince's Courts give▪ trial of, that many are the whisperers, flatterers, and maligners of them, who with any special favour use to be regarded of the chief. Soon might they, and peradventure soon would they have incensed the king, both against joseph and his friends, if this course had not warily been taken. And what though the king before had given commandment touching this matter, yet safe it was to have direction again in a matter of his own, and of this nature to bring strangers into a Prince's land to inhabit the very best place of the same. Who know the variety of great men's minds, and what mountains privy whisperers can move sometime, when a man is not admitted to his answer, but condemned unheard, will approve joseph's wisdom and say it was necessary. The king when he saw them asked what trade they were of, taking it as certain that they had some trade. 
Verse. 3.  So unusual was it then for men to be idle. But had he asked many a man in our days, there answer peradventure would have been to seek unless they should have answered that they used to walk from tavern to tavern with a white rod in their hands to top Daisies withal. These men's answer was not to seek, but readily they told the king they were shepherds, both they and their fathers, that is, men that lived by keeping and breeding of cattle, a most profitable and good trade for the wealth and comfort of a land. Would God their example might work with us, to cause us to abhor this sinful idleness the mother of infinite evils amongst us, and to buckle ourselves to some profitable service to the common wealth Surely it is for the dead to rest from their labours, and not for the living altogether. But many times I have touched this matter, and therefore now no more.  
3 Then said Pharaoh to joseph, the land of Egypt is before thee, 
Verse. 6.  in the best place of the land make thy father and brethren dwell, etc. 
Most constant comfort to a true servant  We saw the king's gracious favour to his faithful and true joseph before, and now we see his constancy in the same. A most princely virtue in him, and a most sweet encouragement to the heart of joseph, as they know that wish and want. Bound was joseph if he had had a thousand bodies and minds to have served such a master with them all. Farewell Pharaoh thou king of Egypt, and live being dead in the pens of men whillest the world endureth for this clemency. Be thou to all men a mirror of sweetness to faithful servants, and teach even them that know more than thou didst of God's truth in this behalf. joseph praise thy lot also, and say thou hadst mercy not always found to serve such a master, so kind and so constant in favour to the end, not only to thyself, but even to all thy friends, O marvelous comfort.  
3 Not long after joseph brought his old father also to the king that he might see him. Who being come into presence, 
Peevish denying to salute our brethren.  saluted Pharaoh, or blessed him. Teaching us thereby how peevish, not how zealous they be, that amongst us meeting them who profess the same truth, & rely upon the same God that themselves seem to do, yet will not speak to them a word lest they should be defiled by saluting those that are not so factious (to say no worse) as themselves be. O learned skill. jacob 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 have his judge, to whom I refer it with this little remembrance by the way.  

Verse 9·  4 The king also spoke unto jacob, and asked him of his age, to whom he answered, 
jacobs' life how our comfort.  that the whole time of his pilgrimage was an 130. years, few & evil have the days of my life been, and I have not atrained unto the years of my fathers, etc. Where we have a comfort both against shorter life and more affliction than our fathers have had if the Lord so please to have it. He dealing no otherwise in that with us, then with jacob his servant. That he also calleth this life a pilgrimage, hath his profit ever to admonish us of another place, and to pluck our affections from this sinful world. 
Heb. 13.  We have not here an abiding city, but must look for one from above, settling ourselves and our business no otherwise in this world than becometh pilgrims that must along to another place. This do not many whose buildings and purchase, 
Buildings & purchase  and uncessant cares, give shrewd show their hearts are here, not as pilgrim's hearts, but rather as men that dream of little good when this life is ended. Read the 49. Psalm, the 2. Cor. 5. and meditate of them.  

Verse 12.  5 Then joseph placed his father as Pharaoh had willed, and joseph nourished his father and his brethren, and all his father's household with bread, even to the young children. See the duty of a godly child to his dear father, not to see him want the comfort of his ability any ways during life. And see how cruelly joseph now revengeth his brethren's wrong done unto him when he was young. He nourisheth them and theirs with comfortable food during all the famine. Such remembrances of injuries & such revenges are in the godly still, and therefore let them weigh their estate that take such bitter courses as we daily see, whether that spirit be in them that was in joseph or no. Nay, are they like unto far worse men than joseph was for knowledge in the truth that moderateth revenges? As unto Antigonus, who hearing with his own ears certain of the soldidurs speak evil of him, never revenged the matter, but patiently endured it, and bade them either go further, or speak softer lest the king should hear them: unto Augustus Caesar, who suffered one Timagenes a writer of history, abusing notoriously both him, his wife, and his whole family, to live nevertheless, and to live in good estate even in Rome under him. If such men as these thus governed their affections when they had wrong, may we carry the credits of christian professors, boiling in malice, hunting for revenge, and even breathing out slaughter against whom we dislike, as we see at this day. What the Lord hath said against such heats sundry times in these notes I have observed, and ourselves full well know his dislike of such dealing. Now do but think of him, that in wisdom said it. Parciús utendum potestat●, quó semper ea uti possis. Sparingly shouldest thou use thy power that ever thou mayst use it. That is revenge little and live long, etc.  
6 The greatness of the famine is laid down & noted by the effects of it. When it consumed all the money in the land, 
Verse 13. etc.  and brought it to Pharaohs coffers: then all their cattle, being glad to give them for food when their money was gone: 
This famine showeth our blessing.  thirdly all their land, and even their bodies also, if he would so have taken what they offered. What a spectacle is this of God's power. what easily he can do, and of his gracious favour what yet he doth not. Durum telum necessitas. A sharp dart is need and want. And therefore a great mercy is plenty and store. Where be our hearts to feel it, and to bless God for it using it well to his glory? But what when both money and cattle with land also were gone, & all become Pharaohs? See then a wisdom, and a fatherly mercy in joseph. Then gave he them séed to sow their land, yielding the king but the fift part and themselves keeping four to their maintenance: wisdom I say, 
Merciful dealing in joseph when he had the vantage and could have nipped.  because else the land should have been waist, and the food as yet holding out would have decayed: mercy, for that if some had had them at such a list, they would have rather taken four parts and have left them one, than quite contrary as joseph did. Mercy again, in that he regardeth their wives and children, etc. That is, their charges, and according thereunto dealeth with them, and alloweth to them. Which is a thing they little think of that shave to the bones, 
A blessing upon him for it.  and grind even the faces of their tenants now adays. What blessing also this kind dealing had in the hearts of the people the story noteth, when they thankfully attributed the saving of their lives unto him. 
Verse. 25.  
note.  Gracious dealing will ever have a gracious report with thankful men, when sighing groans of whole families beggared and undone, will cry for speedy vengeance from a just judge.  
7 Except the land of the priests only, etc. This wi●h that before in the 22. verse, 
Maintenance of ministers  where it was said that Pharaoh nourished the Priests with an ordinary, showeth what care should be had of ministers, and what provision should ever be made for them. This Pharaoh of Egypt had a care of his Priests. jesabel a wicked woman maintained her prophets of the groves 400. at her table. 
1. Kings. 18.  
Verse. 19  Micah in the judges maintained his Priest. And may only the professors of the Gospel neglect their teachers? 
jud. 17.  Let the Lord judge, who said the labourer was worthy of his hire. 
Math. 10.  Let the Apostle judge, who saith they are worthy of double honour, and the ox may not be muffled that treadeth out the corn: 
1. Tim. 5.17.  nay who with many similitudes and arguments proveth the contrary, as 1. That no man goeth to warfare on his own charges. 
1. Cor. 9 from the 5 verse to the 15.  2. That husbandmen eat of the fruit of such vineyards as themselves plant. 3. That shéepherds eat of the milk of their own flocks, & clothe themselves with the wool. 4. That sowing spiritual things which are the greater, we are well worthy to reap carnal things being the lesser. 5. That the ordinance of God was to have them live by the altar that served 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, 
Galat. 6.  and shall the ministers of a better testamenc have never a part? Such maintenance will have such ministers in time out of question, to the utter decay of learning, piety and religion, and to the bringing in of all barbarism & error as Satan wisheth. Worthy is the virtue of Nehemiah touching this matter, 
Nehem. 13.14.  everlasting remembrance and imitation of them that have like authority & fear God. He finding that the priest Eliashib, who had the oversight of that which belonged to the maintenance of the priests, being joined in affinity with Tobiah the Ammonite an enemy of the jews, the portions of the Levites were not given them, 
Verse 10  but every man was fled to shift for himself amongst his friends: most zealously reform it, as there you may see, threw out Tobiah'ss vessels, thrust out Eliashib, & placed them that were counted faithful, & brought the tithes of corn and wine and oil into the house of the lord again. Mark the state of our times, 
Church robbers.  and see if such Tobiah'ss be not yet amongst us, and such Eliashibs, who dealing together in all unrighteousness, convey the portions of the levites by little and little from the church, that all may come to ruin & utter confusion in time. They must have the tith corn, & the glebe land, peradventure the house also for a dairy, and their cousin Eliashib the minister there shall have the tith geese, and the eggs at Easter. But shall not god visit this great impiety? O lord, O lord, in mercy forgive the sins of the land and the iniquity of thy people deserving justly the loss of thy word, & sweet liberty of their consciences, & yet yet show favour. For these mercies raise up workmen that are able to feed thy people as they ought, & either convert or confound these church-robbers that savour nothing but their 〈◊〉 gain, that taking thus daily away the reward of knowledge, endeavour the death of thousands thousands of souls 〈…〉 created. Stir up, Nehemiah thy faithful servant to redress this sin, 
Galat. 6.  and to settle things carnal as shallbe 〈◊〉 to them that so unspiritual, that God be not mocked. How that be thy people & sheep of thy pasture shall give this praise for ever for so great a mercy. Amen. Amen.  
8 So jacob dwelled in Egypt in the best of the land, grew and multiplied exceedingly, 
Verse. 28.  and had possessions, he lived in that land seventeen years, and saw his children's children, he enjoyed his son joseph in great honour, with Benjamin also whom he loved, yea, he enjoyed them all placed about him, and living in unity, peace, and plenty. See then the comforts of god to his true servant after many afflictions. God is not changed. Cleave we therefore to him, and be ever shall dispose unto us for the best. If we now weep, he is able to make us laugh, if we now groan under any burden, he is able to ease our shoulders from it in good time, and to comfort our later years with a sweeter measure, as he here did jacob. Remember the great calm that followed after their great danger in the ship. 
Math. 8.  Remember the words: you now are sad, 
john. 16.  but your sorrow shallbe turned into joy. Remember the prophet: for a moment in mine anger I hid my face from thee for a little season: 
Esay. 54.8.  but with everlasting mercy will I have compassion on thee, saith the lord Tobiah had his sight again, and ended in comfort, job had all well again in the end, & the lord blessed the last days of job more than the first. 
job last.  David after many troubles hath a crown of honour, & jacob hath his joseph again, that his spirit reviveth. jonas cometh up again all in safety from the bottom of the sea. Fear not affliction therefore, but refer all to God. He is not the god of these men alone but of us also. All shallbe well in the Lords good time, all tears wiped away from our eyes, and what he hath promised any way, so true is he, so good is he, so himself is he, and ever shall be. Here then might I end, if it were not also worthy observing how reverently jacob speaketh to his son being in authority. If I now have found grace in thy sight, deal mercifully with me, etc. Teaching hereby all parents to 〈…〉 their children's places, as their children ought to 〈◊〉 to them▪ So such giving other that honour is due, God shall be honoured of them both, and in them both. Of this burial 〈◊〉 by jacob in the land of Canaan, withal have occasion to speak hereafter. It respected Gods promise of that land in time to be given to his posterity, which he steadfastly believed, and for show of the same his unwavering faith, and the confirmation of others, wished and sought that his body might thither be carried to take possession till that tim came. Such faith in other of God's promises concerning us becometh it us ever to have, and God in mercy give it.   

Chap. 48.  
In this Chapter two things especially are laid down. 

The adoption of the sons of joseph to be jacobs' sons.  
The blessing that jacob giveth them.    
TIdings are brought unto joseph that his father was sick. 
Verse. 1.  
The godly are sick.  Sick then are the godly when it pleaseth God as well as others, and worn and wasted with diseases and griefs, they pass away as other men. The Lord could do otherwise if it pleased him. But this course is best in his eyes, that being as others appointed to die, they also as others should have these common messengers and forerunners of their death: that hereby receiving as it were a watchword that the time is near, 
The use of sickness.  they might renounce the world with all the flattering and fading glory thereof, they might lift up their eyes to the God of heaven and consider the comfort of that company. They might dispose of their goods and affairs of this world to the quiet peace of them that shall have them. And lastly, with more ease departed and make an end, the body being weakened and worn away by sickness that it cannot so stiffly startle against that separation. joseph visiteth his father in this his sickness, and taketh his two sons with him, Manasses and Ephraim, still showing himself in all things a comfortable, careful and obedient man towards his father, confuting also by his example that most sinful softness of some in our days, 
Visiting the sick.  who can not abide to come at any sick persons, as though themselves either never should be sick, or being sick could rest contented to lie by the walls, not comforted nor visited of any body. That with him he took his two sons, he showed that more highly he esteemed to have his children received into jacobs' family, which was the Church of God, then to enjoy all the treasures of Egypt.  
2 Than one told jacob that his son joseph was come, & Israel took his strength unto him, 
Verse. 2.  and sat upon the bed, etc. See how the presence of dear friends comforteth the sick and grieved in their beds. 
The joy of friends.  It even maketh their spirits revive, and their strength to come again, that they are able to speak and deliver matters as whole men. How may a friend then answer it to God or man, to deny such comfort to the sick.  

Verse. 11.  3 Then jacob called for joseph's children, kissed them & embraced them, 
A most full feeling of God's mercies to be wished.  and breaketh into these words: I had not thought to have seen thy face, and behold God hath showed me also thy seed. Showing thereby what a full feeling he had in his heart of God's infinite mercies unto him, receiving more than ever he could hope or look for. Such, such feeling should we also have in our estates every one of us, weighing our case past weighing our case present, weighing what once was likely, and what yet now we have, what once we could not dream of, and yet now by God is done, and rising up upon it into all fervent feeling of a sweet and gracious God, which hath so done for us. This did jacob here, and blessed he, this do not some of us, as may be feared, and therefore sinful we. But now let us amend, and write this saying of jacob upon our hands, that we may ever see it. joseph then took away his children from his father's knees, 
Verse. 12.  and did reverence down to the ground. 
Reverence to parents be we never so high.  O dutiful child, a very pattern of all virtue and true affection to parents whilst the world endureth. So great and so mighty, so honourable and so high, yet to his father he boweth, and doth reverence even to the ground, his father being but a shepherd (as you heard before) that is, a man that lived by breeding and keeping of cattle.  
4 Then joseph took his two sons, 
Verse. 13.  Ephraim in his right hand towards Israel's left hand, and Manasses in his left hand towards Israel's right hand, so he brought them unto him. But Israel stretched out his right hand (crossing his hands) and laid it on Ephraim's head which was the younger, and his left hand upon Manasses head, directing his hands of purpose, for Manasses was the elder. Then he blessed them, giving such title to his father Abraham as I wish us to mark, namely that he walked with God. To teach us not to delight so much either in honour, or prows, or policy, or any thing in our ancestors, 
The best praise of Ancestors.  as that they were religious and feared God. But this manner of his father's hands displeased joseph, & he sought to remove them, telling his father that Manasses was the elder, etc. Where we see a weakness in good joseph, 
God not tied to natural arts  that he would go about to tie God unto seniority and natural order, when as before that it had appeared how God disposeth of his blessing to the younger before the elder. As Ishmael being elder, yet Isaac was blessed, Esau being elder, yet jacob was blessed, Reuben being elder, yet of judah came Christ, etc. Now could joseph a good man thus errs, 
A good man deceived.  and think that amiss which his father did rightly and even of purpose, and may we no way be deceived? I wish them then to consider this who are so wise in their own eyes that they never like of their ministers course, but would gladly have their own devices followed as ever the better. Surely it may teach them modesty, and humble their spirits if god will to think more reverently of others, that for their places and divers circumstances are more like to see what is the best.  
5 But his father refused, etc. 
Verse 19  Then father and son divided in a matter of ceremony, the father one way, 
Good men diversly minded in a matter of ceremony.  the son an other, yet both godly. Let it school● us ever to know what may be without breach of unity and common peace if men themselves be lovers of peace. Yet remember also that old jacob had the right, and young joseph was deceived. If father and son then may differ, brethren also may do the like. But yet go further. 
We oppose ourselves even to God.  We learn not only by this example the difference often that is betwixt men of near conjunction, but we may take occasion also by it to think how we differ often even from God, setting ourselves as it were against him, and esteeming that better that in deed is not. As when we are governed in matters of salvation by the judgement rather of flesh and blood, then by the spirit that seethe truth. If he lay the right hand, we wish the left hand, and if be lay the left hand, we like the right: what he thinks good we judge evil, and what he makes evil we make good. Know this corruption which is too true, and then begging strength let us seek to amend it. The Lord gave jacob a prophesying spirit, to declare to them what was to come. And no little account in those days made godly children to be blessed of their fathers. What jacob told also came all to pass, Ephraim was the greater, and yet both great. His name was likewise named upon them, 
Num. 1.33.35. Esay. 4.1.  that is, they were taken and reputed as his children, and not he prayed unto when he was dead by his posterity, as most foolishly Papists would reason here-hence. His assurance that he giveth them of the land of Canaan, was grounded upon the sundry immutable promises of God, which he believed. That god should be with them when he was dead, respected the promise that is also our comfort: I will be thy God and the God of thy seed after thee. The portion that he giveth him above his brethren, 
How ancient to make a testament  giveth testimony how ancient it is to make a testament concerning worldly goods when die we must. Finally, that he speaketh of his dying so comfortably, and without any fear, it teacheth us the effect of a lively faith, how mightily it expelleth all fear of death. Thus ended this conference of sick jacob with his son joseph: and thus end we also for this time.   

Chap. 49.  
Two especial heads there are of this Chapter. 

jacobs' last Prophetical blessing of his Sons.  
His death.    
THen jacob called his sons and said: gather yourselves together, that I may tell you what shall come to you in the last days. Written it is of the Swan, that before his death he singeth most sweetly, and so did this godly Patriarch in this place. Never more sweet songs than have passed from the godly toward their later ends. 
Sweet speeches of divers at their deaths  Moses in the 31. of Deut. & in the two chapters following, josua in his last chapter & even our Saviour himself in the 14. chap. of John, in the 15.16.17. & at his last Supper. The apostle Paul when the time of his offering was at hand. 2. Tim. 4 v. 6.7.8. etc. 
2 Pet. 1. v. 13.14.  The Apostle Peter when he could then he thought it meet while he was in this tabernacle to stir them up, knowing that the time was at hand, that he must lay down his tabernacle etc. This Cignea cantio, this last sweet song of jacob because interpreters have seen to be a most singular prophesy of things to come, they have thought that they did not adorn and set out sufficiently, unless they devised some hidden mysteries, and dark matter to be drawn out of it, swerving for this purpose from the true and natural sense of it in divers things. I will omit these dreams of theirs and keep to the Text, with such matter as it properly and truly yieldeth. Praying it first to be observed, 
The end of this prophecy.  how by their father jacob it pleased almighty God to inform these men of whom thousands after were to come concerning their future estate, that they might hereby know & be most assured, that God cared for them, & not only so, but that most extraordinarily he cared for them, governing them as his own peculiar people chosen from the whole world & made his own. If you ask or think how could Moses that wrote these books know of this speech of jacob to his sons being made in a private house, in a place but obscure, & about 200. years before he wrote. Answer yourself with another question again & ask how could he so cunningly and so particularly describe the land of Canaan, bordering it, and distributing it unto some as he did, 
Num. 34.  himself dying, and never entering into it: & if you must say, by God's spirit illuminating, guiding and directing him he did this (as in deed you must say) why not then did the same spirit reveal unto him being a chosen instrument to commit these matters to writing, what jacob said at his later end to his children? Yet probable also it is, that so famous a prophecy as this, and at that time made when men's words are especially marked, to wit, at their deaths, & before so many witnesses, was right carefully remembered, and by tradition carried from man to man, & from time to time, even unto Moses. It containeth in it the whole time from their going out of Egypt unto the coming of Christ, as by diligent observance may appear, not I mean every particular accident in that time, 
Vers. 2.  but the fired and set order & course of the Church till that time. Let us come then to the word, & observe how he doubleth the word of hearing, saying: first hear, and then hearken, all to note unto them that they must not with an ordinary care hearken unto him, but with very great attention, with very special care and regard, since the matter by him now to be uttered was of weight and concerned them most nearly. So noteth this repetition usually in the scripture, as in the Psalm, 
Psal. 45.10.  when he saith: Hearken O daughter & consider, incline thine ear, 
Psal. 49.1.  forget also thine own people, & thy father's house. Again, Hear this all ye people, give ear all ye that dwell in the world. 
Prou. 4.1.  In the Proverbs: Hear O ye children the instruction of a father, & give ear to learn understanding. with many such. Again he giveth himself 2. names, jacob, & Israel saying: hear ye sons of jacob, & hearken unto Israel your father: drawing from these names 2. good arguments to stir up in them this attention which he requireth, the one of nature, the other of religion: of nature, because he was jacob their father, of religion, because fearing God truly, & serving him ever, he found favour with God even so far, as to receive from him this name of Israel, whereof you have heard before the full circumstance.  
2 Reuben mine eldest son, thou art my might, 
Verse 3.  & the beginning of my strength, the excellency of dignity, and the excellency of power. 
4  Thou wast light as water, thou shalt not be excellent, 
Mercy received maketh sin more grievous.  because thou wentest up to thy father's bed, than didst thou defile my bed, thy dignity is gone. Coming now to particulars he beginneth with his eldest son, & as you see often repeateth his excellency, making great mention of it, that he was his might, the beginning of his strength, the excellency of dignity, & the excellency of power, in the end throweth him out of all, saying he should not be excellent, his dignity was gone. And why thus? because he had sinned against nature, & defiled his father's bed. Then all these repetitions of his dignity tended but to this: to exaggerate his fault and to make it appear unto his conscience & the posterity ever after, how great it was and foul before God, as for which all this dignity was lost & taken away: Nothing more shaketh the heart of any one, not quite dead to God & grace then this course. Therefore often God useth it in his word. Hear O heavens, saith he by the prophet, & harken o earth, 
Esay. 1.2.  I have nourished & brought up children, but they have rebelled against me. The Ox knoweth his owner, & the ass his masters crib, but Israel hath not known me, my people hath not understood, amplifying their sin by this that they had received this dignity to be nourished of him, and brought up as his Children. In the fifth Chapter again, my beloved's vinyeard was in a fruitful ground, hedged about, the stones gathered out, planted with the best plants, a Tower built, and a wine press made, yet it brought forth wild grapes: 
2 Sam. 12 7. & 8.  To David likewise I anointed thee king over Israel, and delivered thee out of the hand of Saul, gave thy Lord's house, and thy lords Wives into thy bosom, gave thee the house of Israel and judah, and would moreover, if that had been too little have given thee such & such things: wherefore then hast thou despised, etc. Still proving the greatness of sin by grace and favour vouchsafed before. So here Reuben being vouchsafed of God to be his father's first borne, his might, the beginning of his strength, the excellency of dignity, and the excellency of power, & yet sinning in this sort, his fault by these favours was made most great, and therefore his dignity and the sequels of his dignity most justly translated otherwise. 
Gen. 49.26.  As the birthright to joseph, the priesthood to Levi, and the Kingdom to judah. Read Deuter. 33. verse. 6. jud. 5.15. & 16. 
Note.  Take we heed then of sinning ever, but especially when our consciences tell us God hath been gracious, gracious unto Body, and gracious to Soul, gracious to ourselves, and gracious to our friends. For this is as the dignity of Reuben which shall increase our offence, and justly pluck down from the hand of God a very sure and certain punishment upon us, and happily even also upon our posterity as here in Reuben, whose whole offspring was deprived of honour. There is not one of us but hath received mercy from heaven in very great measure, if we be alive within to feel it. Therefore not one of us, but even in this respect bound with a careful heart to avoid the thing that offendeth God. And happy we if we will do it, remembering Reuben here and his fearful loss, his dignity being gone, as his Father saith.  
2 Simeon and Levi brethren in evil, the instruments of cruelty are in their habitations. 
Vers. 5.  
6  Into their secrets let not my soul come, my glory be not thou joined with their assembly, for in their wrath they slew a Man, and in their self will they digged down a wall. 
7  Cursed be their wrath, for it was fierce, and their rage, for it was cruel. I will divide them in jacob, and scatter them in Israel. To the self same end tendeth this punishment inflicted upon these two brethren that the former did, 
The use of Gods ' punishments to the godly.  even to humble themselves in themselves, and to teach posterity how God hateth evil. The Papists prattle of poena and culpa, that the punishment satisfieth for the offence etc. But far otherwise doth the Word instruct, 
Esay, 53  telling us ever that punishment is not imposed to make satisfaction (for that only doth jesus Christ and his stripes) but to purge the heart from all hypocrisy, humbling it faithfully and unfeignedly, and to stir up to repentance for the time passed, as also to carefulness for the time to come, keeping both body and soul in a godly fear as it were with a bridle. Therefore saith the father as you have heard before. Quod patimur unde plangimus, medicina est, non poena, castigatio▪ non damnatio. That we suffer punishment, it is a medicine not a punishment, a correction, not a damnation. Non enim de peccatis sumit supplicium, sed in futurum nos corrigit. For God doth not take punishment of our sins (forgiven) but chastiseth us fatherly for the time to come. Mark also in this place how fully, how plainly, how faithfully Moses layeth down to the world in writing the shame & reproach of the tribe he came of, of his father Levi: 
An arg. of the scripture to be given by inspiration.  which certainly declareth the power of God's spirit ruling & overruling in these writings, and that of him & from him, not from flesh and blood they are proceeded: for flesh & nature would have covered these blemishes in his ancestors.  
3 Thou judah, thy brethren shall praise thee, 
Vers. 8.  thy hand shall be in the neck of thine enemies, thy father's sons shall bow down unto thee. judah, 
9  as a lions whelp shalt thou come up from the spoil, my son. He shall lie down & couch as a Lion & as a Lioness, who shall stir him up. The sceptre shall not departed from judah, 
10  nor a lawgiver from betwixt his feet until Shiloh come, & the people shallbe gathered unto him. He shall bind his ass fool unto the vine & his asses colt unto the best vine. He shall wash his garment in wine, 
11  & his cloak in the blood of grapes. His eyes shallbe read with wine, & his teeth white with milk. 
12  Great is the blessing of judah then, & many favours are vouchsafed to him. Mighty in battle & prosperous in war shall he be. Of him shall come kings, one after one & many in number till at last the Lord jesus come, who is K. of Kings, & L. of Lords. Earthly blessings he shall also enjoy, as wine & milk, that is, a country most abundant in vines and pastures and all commodities. His brethren shall bow to him, & his enemies shall fear him as men do to stir up a Lioness that is a sleep. What greater blessings? but I pray you let us remember, was not judah also faulty when he lay with Thamar his daughter in law, as we heard before? how happeneth it then that jacob so sharply reproving Reuben, Simeon & Levi passeth over in silence thus judah his fault and speaketh of nothing but blessings unto him? Surely this thing was of God that we might thereby learn that sometimes he even passeth over and covereth the faults of his chosen in sweet mercy as at other times he openly toucheth them in unblamable justice. That in jacob also we might take a lesson not ever to publish whatsoever we know. The discretion of a man passeth by an offence & the same again at other times doth it not: there are times to speak, & times to be silent, which this guider of jacob here will also direct his servants unto as shallbe fit, the heartily in prayer & for his glory beg the same.  
4 Zabulon shall dwell by the sea side, & he shallbe an haven for ships, 
Vers. 13.  his border shallbe unto Zidon. Here jacob in the spirit disposeth to Zabulon what 200. years after by lot fell so out as we see in josua chap. 19.10. etc. whereof came a double comfort. 
Zabulon.  First to encourage them very cheerfully when time should serve, to go into that land wherein their portion and inheritance was assured already, Secondly, to be content with it when by lot it should fall unto them, knowing that though thus the casting of lots was used: yet this was altogether the same which their father jacob in the Spirit had foretold, and therefore no Fortune or chance, but the very finger and providence of God.  
5 Issachar shall be a strong Ass, couching down betwixt two burdens. 
Vers. 14.15.  
Issachar.  And he shall see that rest is good, and that the land is pleasant, and he shall bow his shoulder to bear, and shallbe subject unto tribute, This is, as if jacob should have said, Issachar or the tribe of Issachar shallbe for strength able to do much, being like a strong Ass, or an Ass of great bones as the Hebrew is, but to his strength he shall not have courage to resist his enemies, & therefore shall couch down betwixt two burdens, & bow his shoulder to bear, etc. A nature which we daily see in too many, 
Think of this.  to be content for their own ease and earthly profit to carry sacks and coals too in them not a few. rather than they will intermeddle any thing. In some men this is too bad, namely in magistrates and men of place in their countries. Whose couching down, and bowing to these burdens, because they see rest is good, will one day be laid as hotly to their charge as now it doth greatly disgrace them in the world with good men. In the mean time they are but like Asses, as Issachar was, fit to bear.  
6 Dan shall judge his people as one of the tribes of Israel. Dan shallbe a serpent by the way, and adder by the path, 
Vers. 16.  biting the Horse heels, so that his rider shall fall backward. 
17  The sense is this: Dan also shall have the honour of a tribe, and shall in subtlety and craft abound, being that way like a serpent, also that way he shall pinch his enemies, and give them overthrows, biting as it were the Horse heels, 
Craft and secret cunning.  so that his rider shall fall backward, though openly and by hand stripes (as we say) he be not able to encounter or to do any great matter. Subtle secret byters then and workers of their will by policy, craft, and cunning are hereby noted and resembled. Outwardly and openly they do little, but covertly and craftily they are like Serpents by the path, so biting the heels (not the head) of the Horse, that in the end the rider is overthrown and falleth backward, as well as if openly he had been encountered, and peradventure rather. So over-reacheth hidden guile, when a man thinketh not of it.  
7 O Lord I have waited for thy salvation. An abrupt breaking from the matter in hand to a meditation, as if he should say. 
Vers. 18.  O Lord whilst I thus speak of the estate of these my children and the posterity that of them shall come, 
A steadfast faith seethe a good end of all affliction.  I see unto how many troubles and afflictions they shall be subject, and with what crosses they shall be exercised, but in this my faith ever was & still is that thy gracious hand and help shall never be wanting to them, but what thou hast promised to my forefathers, thou wilt perform most faithfully in the posterity of them and me, when thy good time shall be. For this is thy salvation O Lord, which I have ever waited for.  

Vers. 19  8 Gad an host of men shall overcome him, but he shall overcome at the last. 
john. 16.33. Ro. 8.36.37.  A prediction of them not unlike to that of our Saviour Christ's concerning his children: In the world ye shall have tribulation, but be of good comfort, I have overcome the world. To that in the Apostle: for thy sake are we killed all the day long, and appointed as sheep unto the slaughter. Nevertheless in all these things we are more than conquerors, through him that loved us. To that again in his epistle to the Corinthians. We are afflicted on every side, yet not in distress, we are in doubt, yet despair not, we are persecuted, yet not forsaken, cast down, but yet we perish not &c. Finally to that of john. All that is borne of God overcometh this world, and this is that victory that hath overcome the world even our faith. Who is it that overcometh this world, but he which believeth that jesus is that son of God. Not therefore uncomfortable to Gad in the end, more than this estate and lot of all God's children, though for the time grievous and bitter.  

Psal. 20.  9 Concerning Asher his bread shallbe fat, and he shall give pleasures for a King. The meaning is this, a fruitful part of the land shall fall to him, which abundance, with corn and all good fruits, shall make his bread fat, and his pleasures many even fit and convenient for a King in that kind. A comfortable blessing in this world, and granted to more than I fear me feel God's goodness in it, and send from a feeling heart thanks to almighty God for it. A blessing that this our native country hath had long, & many a particular member in it if all were thought upon. Pleasures upon pleasures fit for a king, yea that many a king wants enjoy private persons, if their spirits be not dead from all feeling.  

Vers. 21.  10 Nepthali shallbe a hind let go giving goodly words. That is, this tribe shall be given to humanity, to sweet speech, and by peaceable means rather than by force of arms to defend themselves, and to have their being and stay in the world. A course certainly not without great power, though it seem outwardly to be weak. What more pierceth than a smooth tongue? and what anger yieldeth not in the end to a soft answer. 
Pro. 15.1.  Salomons testimony of this is know, that a soft answer putteth away wrath, when grievous words stir up anger. In his 25. Chapter again: A soft tongue breaketh the bones. Meaning the heart that is bend unto anger. As for example, 
Verse. 5.  How pacified Gedeon the raging Ephramites. 
judic. 8  How stayed Abigael the fury of David coming with death in his heart to Nabal her husband and all his household? 
1. Sam. 25.32.  What the Town-clerk did in the uproar of Ephesus, we see in the Acts of the Apostles. Other examples we may remember many. The saying is old and true, 
Act. 19  If a man will catch Birds he may not come towards them with a staff. But Fistula dulcè canit volucres dum decipit auceps. The Pipe goeth sweetly whilst they are deceived: what daily experience showeth I need not tell. But think you whether the smiling Sun, or the blustering wind, will cause you to lay down your cloak first, 
Note:  surely with his kind beams he will take both your cloak & your coat from you, when the others puffs doth make you hold all harder. Great therefore is the power of a sweet tongue. It comforteth the afflicted, it healeth the sick, it cheereth the poor, it ruleth the rich, it winneth the subject, it appeaseth the King, and whatsoever it will have, it getteth in the end, neither anger nor strength can resist the force of it. Mark therefore well the blessing of Nepthali here in this place, and know it to be a blessing being used well, that he shall be a Hind let go, giving goodly words.  
11 joseph shallbe a fruitful bough, 
Verse 22.23.24.25.26.  even a fruitful bough by the well side, the small boughs shall run upon the wall, etc. 
joseph.  Great and comfortable is the blessing of joseph in many verses, which being sufficiently lightened with the marginal notes in the Bible, I refer you to them and pray you to mark them. Benjamin is the last, and of him saith his father, He shall ravin as a Wolf, 
Benjamin.  in the morning he shall devour the pray, and at night he shall divide the spoil. Meaning that of him should come a seed which should be given to spoil and to live thereby. So goeth not this blessing by affection and favour, but jacob by the spirit speaketh what he must, be he never so dear. So were these twelve Tribes blessed of their father with several blessings, Whereof if some seem hard blessings unto us▪ we must remember, that forasmuch as they hindered nothing the covenant, but notwithstanding them, they were all patriarchs, even them that were sharpliest spoken unto, as Reuben, Simeon, and Levi, 
Crosses be blessings.  etc. Therefore in deed and truth they were blessed, as daily yet it may be said, that forasmuch as the crosses, punishments, and afflictions of God's children be so far from hindering their felicity in heaven, as that usually they be helps and furtherances thereunto, therefore even in the midst of them and in the thickest of them, they may be said to be blessed, yea with them and for them, I mean for that God thus vouchsafeth to chasten them in the world, to the end they may not be condemned with the world. Blood-letting making for health is not an evil, but a good, and so worldly crosses leading to God change their nature, and become no curses but blessings to the godly. What a faith had jacob here so far to see, and so cheerfully to hope? Let it teach us to see and expect with comfort what God hath promised & will truly perform.  

Verse 29.  12 The blessing thus ended, the second part of the Chapter followeth, 
30.  concerning the death of jacob which here was with great quietness, 
31.  and in great comfort, cheerfully charging them what to do with him, 
32.  and so taking his leave. Let it teach us the blessing of a stayed heart to the last end, 
33.  with good memory and good comfort to prescribe unto all what is our will, 
jacob byeth a quiet death.  and so to bid the world without fear, farewell. Let it teach us the duty of all the children of a man to be this, 
Notes.  jointly to care for the honest burial of their parents, since here they are charged all together to see this done, and not some one or two of them. Let us learn that faith makes death no worse than a gathering of us to our fathers, though frail flesh oft startle at it. And finally be sure that, h● appoin●teth not his burial in the land of Canaan, 
Popish conceits of places to ●ury in.  for any holiness of ground, or superstitious conceit, of one place to be better than an other of itself, as blind Popery doth make a difference of the Church from the churchyard, & of places in either of them before others, as nearer the cross and nearer the altar, but only for the promise sake, as hath been said before, that his faith might appear how so constantly he believed God, that that land should be given in time to his seed▪ as that dead he would take possession of it with his fathers, and thereby encourage his posterity unto like hope, patiently passing on towards the time, as became their knowledge. jacob then dieth a sweet death: he plucked up his feet having thus spoken and gave up the Ghost. Many were his crosses whilst he lived as you well know, yet thus he endeth and endeth them Our time must come and who knoweth how soon. The God of might and mercy, be unto us in that hour as here to jacob, that end we may and yet never end, die, and yet not dying live with him for ever in his kingdom, Amen.   

Chap. 50.  
The chief heads of this Chapter may be these. 

The honour done unto jacob before his burial.  
The honour done at his burial.  
joseph's sweet placability towards his brethren.  
joseph's death.    
THen joseph fell upon his father's face & wept upon him and kissed him. 
Verse 1.  
Love to the dead.  Where we see the force of love loatheth not his dead face, his pale lips, his earthly hue at all, but breaketh and bursteth through all impediments, and showeth itself by true tokens. So love where it was would never be hidden, and as yet it continueth the same nature.  
2 The embalming of jacob and others in those days, showeth us the lawful use of this honour then. 
Embalming.  It was unto them in those days, some sign of future incorruption, their faith being then usually hel●●d with outward Symballes. To us at this day it hath no such need (though it may be lawful in other respects) since the resurrection of our Saviour and head, 
Phil. 3.21.  giveth full assurance he shall likewise change our vile body, 
Philip. 3.21.  that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.  
3 Forty days were accomplished, etc. The days differed as people and places differed. 
Verse 3.  The jews here mourned forty days in this sort. 
Days of mourning.  The Egyptians seventy, others nine, and some one way, some an other. A time set we cannot appoint, but ever remember that our grief be moderate, and without hypocrisy.  
4 When joseph asked leave to go bury his father. Pharaoh most willingly consented unto it and said, Go up and bury thy father, 
Verse 6.  as he made thee swear. Thereby giving again very great testimony of his Princely favour towards his good servant, and even therein also showing some religion, that he would not have a lawful oath broken, to the just reproof of those now that have not so much in them. But me think I hear you object against this, the example of our Saviour in the Gospel: who said to his Disciple seeking leave to go first and bury his father: 
Objection  follow me, and let the dead bury their dead. Answer 1 But remember there the office that then that Disciple was chosen unto, 
Mat. 8.21.  the preaching of the Gospel, a work of weight and also of speed. Answer 2 Remember that as yet that father of his was not dead, but till that time he would have been respited. Answer 3 And lastly, remember that his father was not yet of the family of the faithful, and therefore the case with this nothing like.  
5 There went with joseph to the burial, all the servants of Pharaoh, both the Elders of his house, and all the Elders of the land of Egypt. These for honour. Likewise all the house of joseph and his brethren and his father's house. These for nature and alliance. Lastly Charets and Horsemen not a few, and these for security. So the company in all was exceeding great. And as their company so was their mourning also passing great, so that both the inhabitants of the land wondered at it, and the place received a name thereof, the lamentation of the Egyptians. So his sons did unto him according as he had commanded them. 
Verse 12.  Which right well may admonish us ever to be faithful in dead men's wills when they are honest & lawful. A virtue surely worth very much, yet not so honoured as it deserveth, which worketh to some both shame and sin.  
6 When joseph's brethren saw that their father was dead, they said it may be that joseph will hate us, etc. 
Verse 15.  Where see the sting and the continual ●yting of an evil conscience: what they had deserved now they fear, and a guilty mind wanteth ever rest. See it also how parents lives keep many things straight that either go awry or are feared, as likely when they be gone. Esau will hold while his father liveth, but when once he is gone, have at jacob his brother for a revenge. Small cause there is then why children so eagerly should wish their ends, since their life keepeth out much contention and evil. Their message to joseph was but feigned, and so appeared since easily it might be thought, that if jacob had feared any such thing, he would have carefully spoken of it to joseph himself in his life time. But let us learn by it, that an untruth willbe peering out one way or other to shame us if we use it, and therefore take heed. The argument they use to move him to mercy would be observed, to wit, because they were servants of his fathers God. 
Verse 17.  It is all one as if they should have said, they which have one God should be joined in most sure love together. To the great confusion of them that so proudly, so maliciously and so contentiously disturb the peace and most holy unity that otherwise would be, and of right aught to be amongst brethren, brethren I say of one God, one faith, and one baptism, etc., They likewise came unto him and fell down before him, confessing themselves his servants and at his direction.  
7 Then joseph wept when they spoke unto him, 
Verse 17 18. 19.2●▪  and said unto them, fear not, for am not I under God? When ye thought evil against me, God disposed it to good, that he might bring to pass as it is this day and save much people alive, etc. See the tenderness of a godly heart, joseph could not forbear tears when he saw the fears of his brethren falling thus down before him, but even with water upon his cheeks he most kindly speaketh to them, comforteth them, and biddeth them not fear. Yea he maketh arguments unto them, and by proofs will have their hearts assured that they need not doubt. Am not I under God saith he: that is, do not I fear God and therefore cannot deal hardly with you being my brethren, or am not I under God, that is, can I or may I go about to revenge that which God remitteth and forgiveth being under him, but by the success of things, it appeareth that God hath forgiven you, therefore far be it from me to control the doings of his majesty. O that I were able with word or wish, with speech or prayer, to effect in some the sequel of this argument, we know how many times offences grow amongst us, and how many times some being sorry for their faults, seek to satisfy them whom they have grieved, with an unfeigned heart. But it will not be taken, Revenge, revenge crieth the spirit of venom, and leave him not whilst he is worth a groat. Would that man now behold here joseph, might he not learn, that if he fear God he must forgive, yea he will forgive? Or if you take it in the other sense, that in revenging that which God forgiveth. he professeth openly that he taketh not himself to be under God. Now what a man is sorry for and willing to make amends for, God forgiveth, if therefore man will not, that man proudly exalteth himself above God, in controlling his doings, and in punishing that which he remitteth: which if it be horrible in dust and ashes, then let that person know that the Lord will awake though he seem to sleep, and beat that bitter stomach even with iron rods, till he have taught it to stoop to both him and his. O look we therefore upon joseph ever, and when sight of misdooing moveth the grieved neighbour or friend to say forgive, then answer with joseph in holy words, Am not I under God? That is, my brother, my friend, I see by this sorrow that God hath forgiven, and if I should keep, I should make myself above and not under God, which far be from me. Therefore fear not, I forgive and forget, and all is well. The very bones of josephes' brethren rejoiced at his clemency and kind nature, no doubt blessed him, and blessed God for him, and so for you if you do the like. Am not I under God? O speech of a gracious heart, I cannot make an end to think of it. But I must be ruled. Let me remember you therefore of his second argument. Why saith he should I be angry with you, since what you did evil the Lord hath turned to good, and to the saving of many lives. No no. I will look upon him and not upon you, and his mercy shall blot out your offence. Therefore whilst that is in mine eye which I trust shall never from eye, whilst I have an eye, fear not I may not, I cannot I will not hurt you. 
Verse 21.  No I will nourish you and your children. And this shallbe an argument unto you without all doubt, that I am your brother still in all love and nature of a kind brother. Thus did he cheer them and even make them to live, who were like dead men before him for fear. This last argument is worthy marking, namely, that by his deeds of love to them, he would show that he had forgiven them. Should our forgiveness be measured by this rule, would it show well? God knoweth all, and the world seethe this, that the tongue saying we have forgiven, yet our hand hoiseth in the least courtesy which may pass from us. This was not joseph's forgiveness, but in token that all was faithful, I will nourish you and your children saith he, that is, I will do you all the good that I can. Sweet joseph then sweet are thy words, and sweet are thy deeds, true is thy love and thy favour faithful, 
Love we must, not in lips or in tongue only, but in deed and in truth.  therefore tokens follow it, as the heat the fire, live thou in this to our example ever, and thy honour for such arguments be never forgotten.  
8 So joseph dwelled in Egypt, he and his father's house, 
Ioh 3.18.  and joseph lived an hundredth and ten years. 
Verse 22  The Lord being merciful to his people, 
Good Magistrates in mercy, continued long.  continued the life of a good Magistrate long unto them. The like mercy is with him still to preserve unto us our comfort and our head governor, his faithful servant our gracious Sovereign, if we entreat him by fervent prayer, framing our lives to his liking more and more, and thanking him truly for so great a good. If not, as mercy keepeth, so so justice taketh, that the cries may ring when it is too late.  
9 joseph saw Ephraim's children, even unto the third generation, which was a great blessing, also Manasses children's children. So dealeth God with his chosen when he will, and he will when to them it may be good. Be it therefore with us as he pleaseth, and that is best for us. If we live yet he must bless, and if we die, yet neither he nor that power in him dieth to be favourable to our seed, and to bless them in mercy when we are gone. His promise also is passed already, I willbe thy God and the God of thy seed after thee: and what would we more, if our consciences tell us we are in this covenant.  
Lastly, joseph dieth also, and taketh an oath of his brethren, to remove his bones when God should visit them by delivering them out of Egypt, to carry them to the land of promise. Where in his faith as his fathers before him did appear, as the Apostle witnesseth to the Hebrews. Their faithfulness in so doing, when they removed we see in Exodus. Thus ended joseph the renowned servant of God, the faithful servant of his Lord and master, and the nourcing father of all his kindred, with him ends this book, and with it my labour, which to the Lord of mercy I most humbly now commend, that it may find a blessing with him, to the glory of his name, to the comfort of his people, and to the moving of others: whose leisure is greater, & whose gifts be better to consider what wanteth to a multitude in this land, and to relieve them according to their reaches. Praying thee also good Christian reader, to whom there may be any use of this my poor labour to go forward with thy holy exercise of reading the scriptures, to take thy bible into thy hands anew, and ever when thou hast read a Chapter, to read these notes over upon the same, and to confer them with the text. And if thus both thy feeling and comfort increase, to bless God the author of all mercies, and namely of this, and to pray for him truly who loveth thee heartily, 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. ●0. b. line 5. is. fol. 67. line 1. asked for Sarah saying, where is ●o●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.