The golden legend of ABRAHAM and SARA.

ABraham as he was the fa­ther of the faithfull, Gen. 17.4, 5, 6. Rom. 4.16, 17, 18. so was he more particular­ly, of all religious and godly rich men. He feared God deuout­ly, obeyed his voyce readily, cal­led vpon his name dilligently, li­ued among men vprightly, and followed his calling carefully. Gen. 12.1.2.3.4.5.6.7. & 15.1.2.3.4.12.13.18. & 2.17.8. His obediēce to the Lords voyce was such, that he left his natiue country, forsook his kindred and his fathers house, and trauailed [Page 2] towards the land of Canaan, Act. 7 2.3 4.5. which the Lord promised to giue him & his seed: he left a certaine possessi­on for an vncertaine, only relying & reposing himselfe vpon the cer­tainty of Gods gratious promise. Yea more, when as God had gi­uen him a son, & one onely sonne of his wife Sara, in their olde age, contrary to the cōmon course & ordinary ability of nature, Gen. 22.1, 2, 3, 4, 5, 6, 7, 8, 9, 10. and 26. 5. Iames 2.21. he was willing at the Lords voyce to offer him for a burnt offering. So that not without great cause is the ho­ly Patriarks obedience so highly commended by the Lords owne mouth. By my selfe haue I sworne (saith the Lord) because thou hast done this thing, and hast not spared thine onely sonne, therfore will I sure­ly blesse thee, and will greatly multiply thy seed, as the stars of the heauē, & the sand which is vpon the sea-shore; & [Page 3] thy seed shal possesse the gate of his ene­mies.

And as Abraham at the com­maundement of the most high, would haue sacrificed his sonne, yea his young sonne, and his one­ly sonne, and the sonne of his de­light; and that with his owne hands, & without protracting of time, (for he rose vp early in the morning to offer vp his son) so the Lord in consideration of his obedience, yea his admirable & memorable obedience, rewarded him most amply, and blessed ex­ceedingly not onely himselfe, but likewise his seed for his sake. Instruction. 1

Hence we may learne this lesson, that whosoeuer he be that serueth the Lord, hee shall finde that hee serueth not a thankeles, but a most thankefull maister, accor­ding to that which he said vnto [Page 4] Abraham: Gen. 1. Feare not Abraham, I am thy Buckler, and thine exceeding great Instruction. 2 reward.

In Abrahams obedience in pre­ferring the Lords voyce and will before the loue of his Country & kindred, yea before the loue of his onely son Isack, al his children according to the promise, but chiefely rich men, are taught to yeeld obedience vnto the Lords voyce; and euen (if the cause re­quire it) to abandon and forsake their dearest and most beloued things, for the cause of God, & to preferre his will before al earthly and corruptible treasure.

Mat. 10.37 & 19 29. He that loueth father or mother more then me (saith our Sauiour) is not worthy of me; and he that lo­ueth sonne or daughter more then me, is not worthy of me. And whosoeuer shall forsake houses, or brethren, or [Page 5] sisters, or father, or mother, or wife, or children or lands, for my names sake, he shal receaue an hundreth fold more, and shall inherit euerlasting life.

Well knew holy Abraham this, who as he reioyced to see Christ in the flesh, Iohn 8.56 so he loued him farre aboue all fleshly and corruptible things: he knew well what it was to be worthy of Christ, & would haue rather forsaken all, then to haue proued vnworthy of him that made all.

This great obedience in Abra­ham did flowe from his exceeding great faith, as the Apostle to the Hebrewes lets vs to vnderstand, By faith Abraham when he was called, Hebr. 11 8, 9, 10 17, 18, 19. o­beyed God, to go out into a place, which he should afterward receaue for inheri­tance, and he went out not knowing whether he went. By faith he abode in the land of promise, as in strange [Page 6] countrie, as one that dwelt in Tents with Isack and Iacob, heires with him of the same promise, for he looked for a Citie hauing a foundation, whose builder and maker is God. By faith he offered vp Isack, when he was tried, and he that had receiued the promises, offered his onely begotten sonne. To whome it was said, in Isack shall thy seede be called, for he considered that God was able to raise him vp euen from the dead, from whence he recei­ued him also after a sort.

Gen. 15.6 and 17.11 23, 24, 25 26, 27 Rom. 4.3.11.16, 17 18, 19, 20 21, 22. Gala. 3.6 Iam. 2.23. Abraham beleeued God (saith the scripture) and it was counted to him for righteousnes, who aboue hope, beleeued vnder hope, that he should be the father of many nations. Neither did he doubt of the promise of God thorough vn­belief, but was strēgthened in the faith, & gaue glory to God, being fully assured that he which had [Page 7] promised was also able to do it.

Though Abraham had not by inheritance, so much as one foote breadth in the land of Canaan; yet he beleeued that the Lord was both able and willing, to per­forme his promise made to him and his seede, touching the posses­sion thereof. Though he knew that Sara his wife, being both bar­ren and olde, could not by the course of nature conceiue; yet he was assured that God was able to giue him a Sonne, euen of her. Finally, though he was comman­ded to offer vp his Sonne Isack for a burnt offering vnto the Lord; yet being strengthned in the faith, he considered how that God was able to raise him vp, e­uen from the dead; and was fully perswaded that Gods promise made to him touching Isack and [Page 8] his seede, should not, nor could not fall to the ground, and want the owne performance in the own due time. Heauen and earth shall passe away, but Gods pro­mise is as vnfaileable and vnfalli­able as God himselfe.

Abraham, if he had beene feeble in the faith, would haue said, what a kinde of a Commande­ment is this, for a father to be the slayer of his owne Sonne? Haue I receiued a Sonne, and but one Sonne onely, after so long prayer, and expectation: and must I, and none other but I be the butcher of his body, the spiller of his blood, and the burner of his bones? Good Lord what an hard and heauy commandement is this? Is it possible O heauens, that God should be the author thereof? How much more like [Page 9] is this son-offering voice vnto the voyce of some monstrous Milcom or Molech, Leuit. 18 21. the blood-sucking Idol of Ammon, rather then vnto the voyce of the most gracious God of Abraham? chiefly, he hauing promised in Isacks seede to call and blesse all the nations of the earth? and must I, and none but I, who was the instrument of his life, now be the mortall and vn­naturall instrument of his death? O my beloued Sonne Isack, would God thou hadst neuer beene borne: and thou my sweete wife Sara, would God thou hadst al­waies beene barren, rather then to haue borne a son in thine old age after so long barrennes, whome thy husband, and his father, must now in so vnfatherly a fashion, bereaue of his naturall being and breath.

[Page 10]But Abraham was farre from all such infirmitie, and imperfecti­on of faith; and therefore belee­uing that Gods promise should not misse of performance, but that he was euen able to raise Isack againe out of his owne ashes; he delayed not to doe that which the Lord had enioyned him concer­ning his son. Gen. 22.1. to 13. But when as he was in heauing vp his hand to giue him the mortall blowe with the knife; behold the Angell of the Lord from heauen forbid him to lay his hand vpon the childe. For now I knowe (quoth he) that thou fea­rest God, seeing that for my sake thou hast not spared thine onely sonne. And thus Abrahams will to offer his onely sonne for a burnt offering vnto the Lord was accepted for the deede.

Abrahams obedience then was [Page 11] correspōdent to his faith, whence it did flowe: his faith was great, and therefore great was his obe­dience; Io. 8.56. he saw Christ but a farre off, and he was glad: he saw by faith, and that a great faith, and therefore great was his sight, his gladnes and his ioy. And as he had a great faith in his heart, so made he a great demonstration thereof in the actions of his hands. Gen. 12.7.8. & 13.4.18. For Abraham wheresoeuer he soiourned, erected an Alter vn­to God, and called vpon his name. As he forsooke the Idols of his fathers, euen their Gods, Iosh. 24.2.3. which were no Gods, so he acknow­ledged and worshiped entierly, the onely true God. Gen. 14 18 19.20. Heb. 7.4.8. Also he payed Tithes vnto Melchisedeck the high Priest of the most high.

Giuing therby an exāple to al his Instruction. 3 children, Iam. 2.18. of shewing their faith [Page 12] by their workes: and namely vnto the richer sort, of consecrating a part of their substance to the building & repairing of Church­es, for the seruice of God, and of making his ministers partakers of their goods according as the Apostles exhortation doth beare saying; Galat. 6.6. Let him that is taught in the word make him that hath taught him partaker of all his goods.

And not onely was Abraham religious and godly in himselfe, but he was also carefull for all such as were vnder his charge, Gen. 17.23.24.25.26.27. Deut. 10.16 & 30.6 Ierem 4.4. & 6.10 Act. 7 51 Gen 18.19 to wit for his children and seruants, that they should liue before God, as men no lesse circumcised in their hearts, then in their flesh. I know (said the Lord) that Abraham will command his Sonnes, and his housholde after him, that they keepe the way of the Lord to doe righteous­nes [Page 13] and iudgement. Whereby the Instruction. 4 children of Abraham after the pro­mise, and chiefly all fathers and maisters of families, are taught to giue diligence that their children and seruants be instructed in the knowledge of the true God, Tit. 2.12. and of godlines, that they may liue godlily, soberly, and iustly in this present world. And the effect of this his christian care for his fa­milie, may appeare, both in his Sonne Isack, and in his seruant Eliezer of Damascus the steward of his house: as for his sonne, as he was consecrated to the Lord in his very child-hoode, Gen. 22.2.10.11.12. & 26.25. & 25.5. so was the whole time of his life spent in a spirituall and reasonable sacrifi­cing of himselfe to the Lords ser­uice. Neuer was there a sonne begotten of man more father like then was godly Isack, who fol­lowed [Page 14] the foote-steps of his fa­thers faith, pietie, charitie, equi­tie, and vertuous liuing; and suc­ceeded both to his goodnes, and his goods: to his godlines no lesse then to his gold.

And as for Abrahams chiefe ser­uant Eliezer, his pietie, and fideli­ty, are both of them mentioned in the scripture to his praise. His piety towards God doth appeare in this, that being sent by Abra­ham to take a wife for his sonne Isack in his owne kinred, Gen. 15.2.3. & 24.1.2.10.11.12.42. he no sooner receiued his masters com­maund, but as soone he commen­ded his way and affaires to Gods prouidence, and blessing by pray­er: The which thing he did like­wise, when he was arriued to the Citie of Nahor, O Lord of my maister Abraham, (quoth he) I beseech thee send me good speede this day, and shew [Page 15] mercie vnto my maister Abraham. Such as the maister was, such was the man: a religious maister and Instruction. 5 a religious man, whose pietie to­wards God may serue for a lesson to all maisters and men, to begin alwaies their important affaires at God, by in calling of his name: for except God blesse, man cer­tainly shall misse, and miscarrie in his designes. Likewise Eliezer when as he had receiued the signe which he had asked of the Lord, to know thereby the prosperous successe of his iourney, being ari­ued to the Citie of Nahor, Gen. 24.48.50 51.52. where Bethuel dwelt: he bowed himselfe and worshiped the Lord, and said, Blessed be the Lord God of my maister Abraham, which hath not withdrawen his mercy and his truth from my mai­ster: for when I was in the way, the Lord brought me to my maisters bre­threns [Page 16] house. The like was his re­ligious and Godly demeanour, when as his errand had taken the desired effect, and that he had be­trothed Rekekath, the daughter of Bethuel to his maisters sonne Isack, to be his wife.

Thus godly Eliezer, as he began his busines, in praying vnto God for good successe, so he ended it, in praysing God for the good successe already gottē. The which pietie of Eliezer is to be practised of all good seruants, yea, and of all maisters too. To the end that God, who is the Alpha and the Omega, Reuel. 1.8. that is to say, the begin­ning, & the ending of all things, may be likewise the Alpha and the Omega, of all our actions. Whether ye eate or drinke (saith the Apostle) or what soeuer ye doe, 1. Cor. 10.31. Col. 3.17. do all to the glory of God, and in the name [Page 17] of the Lord Iesus, giuing thankes to God euen the father by him.

And as this good Eliezer was pious towards God, so was he no lesse officious, and faithfull to­wards his maister the father of the faithfull. For both he would not so much as eate a crumme of bread in Bethuels house till he had said his message, Gen. 24.33 37.54.5 [...].59.61.63 64. and done ac­cording to his oath; and when as he had done the errand which he came for, and had obtained Rekekah for Isack, he would not soiourne any longer in Bethuels house, but departed the next morning, bringing home with him the vertuo us Rekekah to god­ly Isack; who as he went out to pray in the fielde toward the euening, met her comming home. And heere againe in this good seruant Instruction. 6 Eliezer are all seruants taught to [Page 18] doe all diligence, and to vse all fi­delity and consionable carefulnes in doing of their maisters affaires.

But to returne from the man to the maister; as Abrahams faith, was not a dead or idle faith, in the behalfe of God (for we see it wrought by obedience, Iam. 2.21.22. Galat. 5.6. and pious liuing in Gods behalfe) so like­wise was it not dead or idle in the regard of man, but wrought by charitie, Gen. 18.1.2.3. & 4.19.3. equitie, and loue. This appeareth by his hospitality, for he was wont to sit at the doore of his Tent to inuite strangers, and to bid the poore into his house. So that on a time he receiued Angels for his guests, at vnwares. And the like did his brothers son Lot. Whereupon the Apostle to the Ebrewes, Heb. 13.2. giueth out this ex­hortation. Be not forgetfull to lodge strangers, for thereby some haue re­ceiued [Page 19] Angels into their houses vn­awares. Instruction. 7 If then the father of the faithfull, had this godly custome to sit at his doore, to bid the stranger and the poore into his house, how vnseemely and vn­soundly a thing is it for the sons and daughters of such a father to be so farre from bidding or brin­ging them into our houses, as not to receiue or entertaine them when they come, but euen to chase them away from our doors? The world is now adaies grown so Keycolde in charitie, that if the verie Angels themselues should come downe from heauē into our houses, as of olde, it see­meth, we would be more ready to bid them to be gone, then to har­bour them with Abraham and Lot. But heare what our Sauiour saith, If ye were Abrahams children ye Ioh. 8.39. [Page 20] would doe the workes of Abraham.

Abraham was likewise full of tender hartednes, pittie, and com­passion, toward the miserable and afflicted: whence it came to passe that he not onely deliuered Lot from captiuitie, Gen. 14.12 16 & 18.23. being taken and spoiled by Chedar Laomer in the o­uerthrow of Sodome and restored him againe to his owne; but he also prayed very earnestly vnto Instruction. 8 God for the sinfull people of So­dome. Whereby the children of Abraham, are taught to comfort the comfortles, to pittie the op­pressed, to deliuer the distressed, to aide the weake, to ransome and redeeme the captiue, and to pray for the conuersion & saluation of all men, be they neuer so wicked. Yea Abraham prayed also euen for such men as had don him wrong, Gen. 20.3.7.17.18. as for king Abimelech and his [Page 21] houshold, when as the Lord had plagued them for taking away Abrahams wife from him. Giuing Instruction. 9 vs therein an example of praying, euen for our ill-willers and ene­mies, according to the comman­dement of our Sauiour; Loue your enemies, blesse them that curse you, Mat. 5.44.45. doe good to them that hate you, and pray for them which hurt you and persecute you, that ye may be the children of your father which is in heauen; for he maketh his sun to arise on the euill, and the good, and sendeth raine on the iust, and the vniust. If we be the chil­dren of Abraham, we will do the workes of Abraham, and if we be the children of God, we will doe the will of our Father which is in heauen.

Abrahams peaceable and milde disposition appeareth in that, Gen. 13.5. to 12. when as the land was not able to [Page 22] beare him and his brothers sonne Lot to liue together, by reason of the great increase of their store; he to auoide contention and strife, parted company very lo­uingly with Lot. Let there be no strife, I pray thee (said Abraham to Lot) betweene thee and me, neither betweene mine Heard-men, and thine, for we be brethren. Yea, Abraham to purchase peace resigned his owne right, and bid Lot choose what part of the land he did most like. Instruction. 10 Teaching thereby all his children to auoyd all occasions of wrang­ling and contending with their kins-men, neighbours & friends, and rather be content to loose a part of their owne, then enter in­to quarrell with them for that which iustly is theirs. To which purpose, Ro. 12.18. the Apostle exhorteth all Christians to labour by all [Page 23] meanes to haue peace with all men. The good christian then af­ter the example of his father A­braham will shew him-selfe al­waies peaceable: that is a louer, a maker, and a taker of peace. He will cut off all occasions of contention as much as he can, and he will say vnto such a one as would be at debate with him, let there be no strife nor debate I pray thee betweene thee, and me, neither betweene any of ours: for we be brethren, we be Christi­ans, euen children of one father, seruants of one Lord, fellowes of one Baptisme, followers of one faith, and members of one mili­tant Church. And in so doing, we shall be called, not onely the children of Abraham, but euen the sonnes and daughters of the most high, euen of the God of Abraham. Mat. 5.9. [Page 24] As Abraham was peaceable, so was he likewise equitable and iust; he would not receiue at the hands of Ephron the Hittite a field which he had offered him freely to bu­rie his wife Sara in; Gen. 23. but would needes giue him the price there­of, euen foure hundred sheckles of Siluer. What shall we then say Instruction. 11 of violent oppressours, and pos­sessors of other folkes rights, of robbers, and wrongfull with­holders of that which appertain­eth to other men? how can such vnreasonable, and vnequitable vsurpers and encroachers, claime to be called or accounted the children of righteous Abraham? If they were Abrahams children, they would not take another mans goods for nought, although being offered them by the owner: much lesse would they violently [Page 25] bereaue a man of that which is his owne, or yet with hold it from him, they hauing it in their hands. And if such men cannot claime to be Abrahams children, how can they make claime to a­ny part or portion in Abrahams bosome? seeing the man that would repose in Abrahams bo­some after this life, Luk. 16.22 25. must heere in this life harbour in his heart, and beare in his bosome Abrahams liuing faith, which was made per­fite through workes, Iam. 2.21.22. & wrought by obedience, equitie, righteous­nes, charitie, and loue.

But did this godly and religi­ous disposition of Abraham, want a reward? No truly; I will make of thee a great nation (said the Lord) and I will blesse thee, Gen. 12.2, 3.7. & 15 1.2.3 4 & 17.1.4. & 18.1. and make thy name great, and thou shalt be a bles­sing. I will also blesse them that blesse [Page 26] thee, and curse them that curse thee, and in thee shall all the families of the earth be blessed: feare not Abraham, I am thy buckler, and thine exceeding great reward. The Lord honoured him often with his presence, in appearing & speaking vnto him: he made him of Abram, Abraham, of a father, the father, euen the father of many nations, & digni­fied him with the title and stile to be called the father of the faith­full & the freind of God. Rom. 4.17 Iam. 2.23 Abraham was a great father of many people (saith Ecclesiasticus in) glory was there none like vnto him. Ecclus. 45 19.20.21 He kept the law of the most high, and was in couenant with him, & he set the couenant in his flesh, and in tentation he was found faithfull. Therefore he assured him by an oath, that he would blesse the nations in his seed; and that he would multiplie him as the dust of the earth, and exalt his [Page 27] seede as the stars, and cause them to in­herite, from sea to sea, & from the riuer vnto the end of the world. 1. Sam. 2.30. Them that honour mee, I will honour saith the Lord. Abraham honoured and Instruction. 12 magnified the God of Israel, and therefore God honoured him, and made him the father of the most honorable on earth. Abra­ham blessed the Lord deuoutly at all times, acknowledging all bles­sednes, to flowe from him, and God crowned him with aboun­dance, both of spirituall and tem­porall blessings.

Among other, he blessed him with a vertuous and godly wife, whose faith towards God, and o­bedience towards her husband, are both of them highly extolled in holy scripture. Heb. 11.12 Through faith (saith the Apostle) Sara also recei­ued strength to conceiue seede, and [Page 28] was deliuered of a child when as she was past age, because she iudged him faithfull which had promised. The tenure of which promise is set down in these words, Gen 17.19 & 18.10.11 12 13.14 and 21.1.2.3. Sara thy wife shall beare thee a sonne, and thou shalt call his name Isack, and I will establish my couenant with him for an euerlast­ing couenant, and with his seede after him. And as the Lord promised her a sonne, so he performed his promise, and after long barren­nes, Instruction. 13 made her to beare euen in her olde age. To teach the sonnes and daughters of faithfull Abra­ham and Sara, not to tie God vnto the strict order of nature, nor to measure his power according to the ordinarie ability of naturall causes, For God as he is the Lord of Nature, & she his hand-maide, so can he worke both without her, and with her, aswell without [Page 29] meanes, and contrary to meanes, as with, or according to meanes. Gen. 16.1.2.3.4

Sara was despised in the eyes of her hand-maide Hagar for her barrennes: But the Lord at last comforted, and cheered vp sor­rowfull Sarai, and turned her sad­nes into gladnes, and her mour­ning into mirth: he euen changed her name, Gen. 17.15.16.19.21. and the inability of her nature both at once. Sarai thy wife, (said the Lord to Abraham) thou shalt not call Sarai (which is asmuch as my mistrisse or dame) but Sarah shall he her name, (which signifieth a Princesse or mistris of many) and I will blesse her, and will also giue thee a sonne of her, yea I will blesse her and she shall be them other of Nations, Kings also of people shall come of her.

Sara, I say, was barren and de­spised for her barrennes, euen at the hands of Hagar her owne [Page 30] hand-maide. But the Lord re­membred her in end, and remedi­ed both these euills: he made her the mother of Isack, euen the hap­pie mother, of a most happie sonne, (for with him the Lord did establish his couenant) and so tooke away her barrennes, and reproch; yea more, he made her the honorable Grand-mother of Kings and of Queenes; and so not onely tooke away her despise­ment, but also heaped much ho­nour vpon her head: and the in­solent hand-maide Hagar, who before had despised her daine was turned out a doores with her mocking sonne Ismael. Gen. 16.4.5. & 21.9.10.11.12 13.14.

Instruction. 14 Hence we learne two nota­ble lessons; one is, that such as God hath imparted any excellent quallitie vnto, or bestowed vpon any abilitie of nature or of grace, [Page 31] that they beware of despising such as God hath not dealt so liberal­ly with. Pro. 3.34. 1. Pet. 5.5. Iam. 4.6. For God who resisteth the proude, and giueth grace vnto the humble, will despise the despisers, and exalt the despised: he will scorne the scornfull, and curse such as sit in the seate of the scorn­full. With the froward, Psal. 18.26 the Lord will shew himselfe froward, Prou. 3.34 saith holy Da­uid: and with the scornefull he scorn­eth, or will shew himselfe scornefull, saith wise Salomon his sonne. He that dwelleth in the heauen shall laugh, Psal. 2.4. the Lord shall haue them in derision. As despising Hagar together with her mocking sonne Ismael were cast out of Abrahams house, So shall all proud, despising Hagars, & all insolent mocking Ismaels be debarred from Abrahams bosome. Wherefore seeing that (as the A­postle speaketh) we are not Chil­dren [Page 32] of the seruant, but of the free woman: Gal. 4.28.29.30.31. children of the promise after the manner of Isack, and not children of the bond woman after the manner of Ismael: let vs shew our selues not offerers of despisement and mockage with Hagar and Ismael, but rather suffe­rers with Sara and Isack, that we may be partakers of the inheri­tance with him.

Instruction. 15 The other lesson we learne hence is this; that the sonnes and daughters of faithfull Abraham and Sara, are taught to commit their cause, & to commend their afflicted, and vilipended estate vnto God, who is alwaies wont to be nearest, then, when as his seruants by reason of the greatnes of their anguish and griefe thinke him farthest off.

Dauid was so farre despised by his [Page 33] enemies that he calleth him selfe a worme, and not a man, Psal, 22.6.7.8.9.10.11.12.22.23.24. a shame of men, and the contempt of the people, and one that was had in derision of all: and his recourse was vnto God, who drew him out of the wombe, and gaue him hope euen at his mothers breasts. Euen he deliuered his soule from the dogges, and bulles of Bashan which had inclosed him about; wherupon the holy man resolued to praise the Lord in the mids of the congregation, & to exhort & encourage others to doe the like. for he doth not despise nor abhor the affliction of the poore: neither hideth he his face from him, but when he calleth vnto him he heareth. In one word, Psal. 15.3. such as hope in him shal not be ashamed. Wherefore it is good for all af­flicted persons to draw neere vn­to God. It is God (as the holy wo­man [Page 34] Anna singeth in her song) that maketh both the barren to beare, 1. Sam. 2 5 6.7.8. and the mother of many children to be weake: he maketh poore and maketh rich, bringeth lowe and exhalteth, he raiseth vp the poore out of the dust, & lifteth vp the begger from the dung­hill, to set them among Princes, and to make them inherite the seate of glory. Thus sang Anna when as she had receiued a sonne from the Lord; 1. Sam. 6. being before for her barrennes, despised in the eyes of fruitfull Pe­ninnah the other of Elcanas wiues.

Thus, as the holy woman Anna after long barrennes, and much despisement & reproch, 1. Sam 1.20. & 3.4. & 7.15.16 17 Iudg. 13. [...].4.5.7.24. brought forth her Samuel to be a Priest before the Lord, & a Iudge of his people; and Manoahs barren wife her Sampson to be the Lords cham­pion against the Philistims; & holy Elizabeth her Iohn to be the con­uerter [Page 35] of the children of Israel, Luk. 1.5.6.7.13.14.15.16.17.57.60.63.76. the Prophet of the most high, and the fore-runner of the Messias Iesus the sonne of Marie the blessed Virgine; So godly and vertuous Sara after long barrennes, and much reproch bare in her olde age, with Elizabeth her Isack to be the heire of Abraham, the seeds­man of all the blessed nations of the earth, and the figure and fore­father of the Messiah according to the flesh.

Thus wee see; how that faith Instruction. 16 which transcendeth nature, Ephes. 2.8. and is not of nature, but of grace, not of man, but Gods gift, made Sara to beare when as by nature she was barren. As without faith it is impossible to please God; Heb. 11.6. so with­out faith it was impossible for Sara to conceiue and beare a Son in her olde age. And God that [Page 36] doth vnto euery man according to his faith, Mat 9.29. wrought with vertu­ous Sara according to her faith. As Abraham aboue hope beleeued vn­der hope that he should be the father of many nations, Rom. 4.18.19.21. being strengthened in the faith, and not considering the dead­nes of his owne body: So his wife, Sara being strengthened in the same faith, and not considering the deadnes of her wombe, aboue hope beleeued vn­der hope that she should be the mother of many Nations. Both of them be­leeued him, that had promised to be both faithfull in his promise, and powerfull to performe it.

Hence we may learne of how great vertue, efficacie and force faith is. By faith a man is counted Instruction. 17 righteous before God, for Abra­ham beleeued in the Lord (saith the scripture) and it was counted vnto him for righteousnes. Gen. 15.6. Rom. 4.3 9. By [Page 37] faith a man hath peace towards God, and pleaseth him, Rom. 5.1.10. Heb. 11.6. and so commeth neere vnto him, and without faith it is impossible to please God, saith the Apostle. Act. 26.18. By faith we are raised vp from sin, and re­ceiue forgiuenes thereof, & inhe­ritance among the Saints: Act. 15.9. by faith our hearts are purified, and clens­ed, and Blessed be the pure in heart, Mat. 5.8. (saith our Sauiour) for they shall see God. By faith we are strenthened in Gods grace, we resist the deuil, 1. Pet. 1.2.5.9. & 5.9. the world and the flesh, yea, we ouercome them; Ephes. 3.12 Galat 3.14 26. Ephes. 2.8, 9. 2. Tim. 3.15. 2. King. 6.14.15, 16.17 we haue free ac­cesse vnto God, we receiue his blessing, we are made his sonnes, and in end we acquire the saluati­on of our soules. Elisha was so strong in faith, that he feared not the troupes of the King of Siria, that he sent out to apprehend him. Feare not (quoth the Prophet [Page 38] to his seruant being affrayed of the mighty host of their enemies) for they that be with vs, are more then they that be with them. The Citie of Dothan was compassed with Horses and charets, sent by the King of Syria to offend Elisha, and to apprehend him. But loe, the mountaine was full of hor­ses and Charets of fire round a­bout Elisha sent by the King of Kings to defend his seruant, and to confound his foes. The Angel of the Lord (saith the Prophet) pitcheth round about them that feare him, Psal. 34.7. & deliuereth them. 1 Sam. 6. to 24. Ionathan accompa­nied with his armour-bearer, dis­cōfited the Philistims through the great faith he had in God, For it is not hard for the Lord to saue with ma­ny or with few, quoth Ionathan to his man. 1. Sam. 17.26.32. to 37. & 55. Dauid being armed with an inuincible faith in God, went out [Page 39] against the mighty Goliah, and smote him first in the fore-head with a stone, so that he fell groue­ling to the ground; & afterwards smote off his head with his owne sword. The Lord that deliuered me (quoth Dauid to King Saul) out of the paw of the Lion, and out of the paw of the beare, he will deliuer mee out of the hands of this Philistim. No, the Lord not onely deliuered Dauid out of his hands, but also deliue­red the vncircumcised Philistim into the hands of his champion Dauid.

The three children by their faith in God were preserued in the middes of the firie fornace. Dan. 3.16.17.27.28. Behold (said they to the King) our God whome we serue is able to deliuer vs from the hot fierie fornace, and he will deliuer vs out of thine hand, O King! And according to their [Page 40] saith, so it fell out; for the fire had no power ouer their bodies, no not so much as an haire of their head was burnt, neither were their coates changed, no not so much as any smoakie smell of fire came vpon them. They were casten bound into the mids of the hote fierie fornace; but loe, the king seeth them loose walking in the mids of the fire, as if it had beene amids a glorious and a fresh flo­rishing garden, together with one in their companie like the Sonne of God. Their faith in God made the fierie fornace vnto them as a fresh medow, when as the flame thereof consumed the Idolatrous and faithles officers that threw them in: a wonderfull worke, that the fire should forbeare to burne the smallest haire of the head of such as were cast into the mids of [Page 41] it, and in the meane while destroy and slay such as were without it. The seruants of God were safe in the fire because of their faith in God: but the kings seruants though being without the fire, were not yet safe, because they were without faith in God. wher­vpon Nebuchadnezzer the king was constrained to praise God, saying, Blessed be the God of Shadrach Meshach, and abednago, who hath sent his Angell, and deliuered his seruants that put their trust in him. And not onely did he blesse God for them, but also decreed, that whosoeuer should speake any blasphemie a­gainst him, that he should be drawne in peeces, and his house made a Iakes. And withall as he honored and magnified the God of Shadrach, Meshach, and Abednago, acknowledging that there is no [Page 42] God that can deliuer after this sort, and commanding all his subiects to doe the same; so did he promote these men that thus did honour God, to greate honour in the pro­uince of Babell. Wherein we finde that saying of the Lord verified, Them that honour me, 1. Sam. 2 30. I will honour. The like was the efficacie of Dani­els faith, Dan. 6.11.12.16.22.23.24.26.27. the strength whereof did surmount the strength of the strongest beastes, euen of Darius his Lyons. He was cast into the Lyons denne, for making his sup­plication vnto God, yet no man­ner of hurt was found on him, be­cause he beleeued in God: Da­niels faith made him safe in the mids of the den amongst a com­pany of hugry deuouring beasts; wheras they brake all the bones of their accusers which wanted faith in God, or euer they came at [Page 43] the ground of the den. Whervpon king Darius made a decree, that within all his dominions, men should tremble and feare before the God of Daniel: for he is the li­uing God, and remaineth for euer (said the king) and his kingdome shall not perish, and his dominion shall be euer­lasting. He rescueth and deliuereth, and he worketh signes and wonders in heauen and in earth: who hath deliue­red Daniel from the power of the Lyons.

The Apostle to the Hebrewes painteth out at large the efficacie of the faith of the men of God of olde. Heb. 11. Faith opened the heauens to Enoch, and freed him from see­ing of death. Faith preserued Noe and his houshold from the flood. Faith made the people of God vn­der the conduction of Moses the man of God, to passe through the [Page 44] red sea as by drie land; which when the Egiptians had assayed to doe, they were drowned: for they both wanted faith in God themselues, and they persecuted such as had faith, and beleeued in God. Likewise by faith the walles of Iericho fell downe after they were compassed about seuen dayes. Thus we see, faith is stron­ger then walled townes, for it maketh them to fall; stronger then Lyons and Beares, for it tieth their pawes, and shutteth vp their iawes; stronger then the raging Sea, and the most ouer-flowing floods, for it turneth them into drie land: and stronger then the consuming fire, for it maketh it colde as water, and as refreshing as a faire flowery field. The men of God (saith the holy Apostle) through faith subdued kingdomes, [Page 45] wrought righteousnesse, obtained the promises, stopped the mouthes of Lyons, quenched the violence of fire, escaped the edge of the sword, of weake were made strong, waxed valiant in battell, turned to flight the armies of the aliants: finally, by faith the women receiued their dead children raised to life. So that faith is not onely stronger then walled townes, then armed men, then roaring Lyons, then the raging sea, then the flaming fire, but also stron­ger then death it selfe: Yea, 1. Pet. 5.8.9. Ephes. 6.16 1. Ioh. 5.4. it is stronger then the diuell, for it quencheth all his fierie dartes, and maketh him to flie from vs, with the winges of the winde, though his strength far exceede the strength of millions of roa­ring and deuouring Lyons. And as the Epistle to the Hebrewes setteth before our face the force [Page 46] of faith in the holy men of olde; So doth the holy Gospell afford vs diuers notable testimonies of the wonderfull effects thereof in di­uers persons. Mat 8.2.3.5.6.8.10.13.14.15. The leaper that came to Christ, through faith in him, beleeuing that he was able to make him cleane, was cleansed of his leprosie with one touch of our Sauiours powerfull finger. And by the same faith and finger, was Peters mother in lawe cured and freed of her feuer. And the Centurions seruant was healed of his palsie. Speake the word onely (said the Centurion to our Saui­our) and my seruant shall be healed. Our Sauiour marueiled at his faith, and said vnto his followers, Verily I haue not found so great faith euen in Israell: and vnto the Centu­rion himselfe he said; Goe thy way, and as thou hast beleeued, so be it vnto [Page 47] thee. And his seruant was healed the same houre. Mat 9.18.20.21.22.25.28.29.30. & 20.30.31.32.33.34. By faith was the woman that had beene twelue yeares sick of a bloody issue, cu­red of her desease. for she said in her selfe, if I may touch but his gar­ment onely, I shall be whole. Then Ie­sus turned him about, and seeing her, did say, daughter, be of good comfort, thy faith hath made thee whole, and the woman was made whole at that houre. Her faith was great, and therefore deliuered her from a great desease, and wrought vpon her a great cure: her faith was present, and therefore was she presently cured without any pro­tracting of time.

It was a matter of good com­fort to her that she was cured of a long and lingring disease. It was a matter of greater comfort to her that she was cured by the [Page 48] great Phisition our Sauiour Christ. And it was a matter of greatest comfort of all, that she being a poore patient, sick in bo­dy, and sinfull in soule, became by the meanes of her faith, to be so much dignified as to be made and called the daughter of the Sonne of God. Daughter (said our Sauiour vnto her) be of good com­fort, thy faith hath made thee whole. The like honour and helpe, he vouchsafed vpon the sick of the palsie seing his faith, Son be of good comfort, thy sinnes are forgiuen thee, said our Sauiour vnto the sinfull, sick-man: whereupon he arose freed from the sicknes of his bo­dy, and the sinne of his soule both at once. Iairus the ruler of the Sy­nagogue beleeued that our Saui­our was able to cure his daughter being deseased, yea to quicken [Page 44] her being deseased: My daughter is now dead (said he to our Sauiour) but come and laye thine hand on her, and shee shall liue: And so did the issue answere vnto his faith, for presently she reuiued and arose. Two blinde men beleeued that our Sauiour was able to restore them to their sight, and their eies were opened as soone as he had touched them, and said, Mat. 15.22 22. be it vnto you according to your faith. And vn­to the Cananitish woman whose daughter was vexed with a deuill, who did sue at his hands for helpe with great importunitie and fer­uencie, his answere was; O woman, great is thy faith, be it to thee, as thou desirest: and her daughter was made whole at that houre. Mat 17.14 15.18. Mat. 9 17 to 30 Likewise the lunaticke child was healed at the humble petition of his beleeuing father, witout any longer delay: [Page 50] & the Ruler of capernaum his son being sick vnto the death, Ioh. 4.47.50.53. was healed, because of the faith of his father, who beleeued the word that Iesus had spoken vnto him. The holy Apostle Peter through faith walked on the water, Mat. 14.28 29 as on the drie land. And the holy A­postle Paul, Act. 14.8 9.10. beholding a certaine impotent man which had beene a creeple from his mothers wombe and had neuer walked, and perceiuing that he had faith to be healed, said with a loud voice, stand vpright on thy feete; and he leaped vp and walked. Thus we see, how that faith is a­ble to make the lame to goe, the blind to see, the dumbe to speake, the deafe to heare, the leaper to be cleane, the lunaticke and mad to be in their right minde, and the dead to arise. No maruell [Page 51] then though the same faith was able to make Sara to beare in her barren olde age: For as our Saui­our said vnto the man whose son was possessed, Mat. 9.23. all things are possible to him that beleeueth: and vnto his disciples; Mat 21.22 what soeuer ye shall aske in prayer, if yee beleeue, ye shall re­ceiue it.

It is not then without great cause that Moses exhorted the people going out to battell, Deut. 30.3 to haue faith in the victorie promi­sed; 1. Sam. 12.20.21.52. that Samuel encouraged the people to trust in God, and that Iehosophat enioyned the people to confide in God, 2. Chron. 20.20. and to beleeue his Prophets: Good cause had the holy Apostles to desire of Christ to encrease their faith, Luk 17.5. and to exhort men to stand stedfast in the faith, 1. Cor. 16.13. 2 Cor. 13.5. and to prooue them­selues whether they be in the [Page 52] faith or no, Rom. 1.17 1. Tim. 6.12. and to grow from faith to faith: Finally, to fight the good fight of faith, 1. Pet. 1.9. and so to lay holde on eternall life, and in end to receiue the end of our faith, e­uen the saluation of our soules.

And as Sara is greatly commen­ded for her faith towards God, so likewise is she for her obedi­ence towards her husband, her mildnesse of spirit, and modestie in attire: And therefore the bles­sed Instruction. 18 Apostle S. Peter exhorteth all women and wiues to imitate the example of her excellent vertues. 1. Pet. 3.1.2.3.4.5.6. Let the wiues be subiect to their hus­bands, that euen they which obey not the word, may without the word be wonne by the conuersation of the wiues, while they beholde your pure conuersation which is with feare: whose apparelling let it not be outward as with broyded haire and gold put about [Page 53] or in putting on of apparell, But let the Hid man of the heart be vncorrupt, with a meeke and quiet spirit, which is before God a thing much set by. For euen after this manner in time past did the holy women which trusted in God ner themselues, and were subiect to their husbands. As Sara obeyed Abra­ham and called him Syr, or Lord, whose daughters ye are, whiles ye doe well. Ecclesi. 26.35.27 A shamefast woman (saith Siracides) will reuerence her husband. A woman that honoureth her husband shall be iudged wise of all: But she that despiseth him, shall be blazed for her pride. This same subiection, shamefastnes, and modestie of Sa­ra in her cariage and cloathing, the Apostle S. Paul recommend­eth very earnestly vnto women in his Epistle to Timothie, 1. Tim. 2.9.10.11. As our Sa­uiour said to the Iewes, that if they were Abrahams children, [Page 54] they would doe the workes of A­braham: Ioh. 8.39. So may it be said of wo­men and wiues, as many as be the daughters of Sara, they will imi­tate the modesty, Gen 12.11 14. & 24.16. & 26.7. & 29.17 1. Sam. 25.3.42. meeknes, sham­fastnes, and obedience of Sara.

It is recorded in scripture, that Sara was a faire woman to looke vpon, and very beautifull, the like is said of Rebecca Isacks wife, and of Rahel Iacobs wife, and of the verteous and wise Abi­gaill Dauids wife, after the death of churlish Nabal. Eccles. 36.22.23.24 The beautie of a woman (saith Iesus the Sonne of Sirach) cheereth the face, and a man loueth nothing better. If there be in her tongue gentlenesse, meekenes, and wholsome talke, then is not her hus­band like other men: he that hath got­ten a vertuous woman, hath begunne to get a possession, she is an helpe like vnto himselfe, and a piller to rest vpon. [Page 55] As the Sunne when it ariseth in the high places of the Lord, Eccles. 26.16.17.18 so is the beau­ty of a good wife the ornament of her house: as the cleare light is vpon the holy candlestick, so is the beautie of the face in a ripe age: and as the golden pillers are vpon the sockets of siluer, so are faire feete with a constant minde. The externall beautie of Saras bo­die was accompanied with the internall beautie of her minde; and in a faire body in her person was lodged a more faire soule. Instruction. 19

Thus in the example of the beautious and bounteous Sara are all matrons & maides admo­nished to ioyne bountie, meeke­nes and modestie of minde, to the beautie of body, and vertuous carriage to the well-fauourednes of their outward feature. Con­sidering how that beautie with­out bountie in a woman (as the [Page 56] wise man speaketh) is as a Iewell of golde in a swines nose; Pro. 11.22 & 12.4. & 31.30. and that not the beautious, but the vertuous woman is the crowne of her husband. For fauour is deceit­full and beautie is a vanishing thing, but a woman that feareth the Lord she shall be praised. House and riches may be the inheritance of the fathers, Pro. 18.22 &. 19.14. but a prudent wife commeth of the Lord: and he that findeth such a wife findeth a good thing, and receiueth fauour of the Lord. And doubtles Abraham who found so many good things, and so great fauour at the hands of the Lord, he found this fauour, & this cheife good thing, to wit, a good wife amongst many other fauours and good things. Eccles. 26.3.14.15.24 A vertu­ous woman is a good portion, (saith Siracides) which shall be giuen for a guift vnto such as feare the Lord. [Page 57] Who feared the Lord more then did godly Abraham? and conse­quently what man could there be more worthy of a vertuous wife then hee? There is nothing so much worth as a woman well in­structed, and there is no waight to be compared vnto a shamefast womans peaceable, faithfull, & continent minde: And who could be so worthie of such a worthy pearle as the worthiest amongst men, the holy Patriarke Abraham the father of the faithfull?

And as God blessed him with a vertuous and an vnderstanding wife which proued the ioy and crowne of her husband, whose death therefore he had great cause to bewaile, as he did with mourning and lamentation; Gen. 23.1.2 so did he endowe him exceedingly with temporall store [...]he magnifi­ed [Page 58] and multiplyed him, Gen. 13.5.6 & 24. [...]5.36 so that he gaue him in great aboundance, men-seruants and maid-seruants, siluer and golde, Camells & As­ses, Instruction. 20 Sheepe and Beeues. Wherein we finde that saying of the A­postle verified. 1. Tim 4.8 Godlynes is profitable vnto all things which hath the pro­mise of the life present, and of that which is to come. Lastly, the Lord hath such an honorable regard of Abraham that according to his promise made to him, Gen. 12.3. saying, I will blesse them that blesse thee, and curse them that curse thee. He both cursed and blessed other men for Abrahams sake: As he plagued Pha­rao king of Gerar together with their housholdes for offering to doe him wrong: Gen 12.15 16.17.18 19.20. & 20.3.4 7.17.18. & 19.29. & 20.17. & 27 3.4.5. so for Abrahams sake and at his entreatie, he mul­tiplied Isack, and deliuered Lot from the destruction of Sodome, [Page 59] and healed king Abimelech and all his housholde. So effectually was God with Abraham, that he was also with others for Abrahams sake.

Wherein all the Sonnes and Daughters of faithfull Abraham and Sara may beholde cleerely as in a christall glasse, of how won­derfull great vertue and force godlynes is, it being able to pro­cure a blessing at Gods hands, not onely to the godly man himselfe, but vnto others also, euen vnto such as the godly man, either prayeth for, or yet reapeth any be­nefite by. Thus God blessed and prospered Laban for Iacobs sake, Gen. 30.37 & 39.2.3.4.5.6. so long as he soiourned with him in his house. And thus he blessed Putiphar the Egiptian for Iosephs sake, and made his blessing to rest vpon all that he had in the house [Page 60] and in the field: And thus no doubt, but he will blesse all such as the followers of Abrahams saith, Iam. 2.21.22.23. and the workers of his workes (for these two God hath conioyned together, and there­fore man must not seuer them) shall recommend vnto God in their prayers.

The golden Legend of ISACK and REBECCA.

ISack the Sonne and heire of faithfull A­braham and Sara, Gen. 17.15.16 17 18. & 18.10.11.12.13, 14. & 21.1.2.3. & 25 5 & 26.25. as he was consecrated to the Lord in his verie childe-hood; so was his whole life nothing els but a reall and an actuall sacrificing of himselfe vn­to the Lords seruice: he walked in the wayes and foot-steps of his father, and followed the trace of his faith, pietie, charitie, equitie, and vertuous liuing. He succee­ded aswell to his goodnes as to [Page 62] his goods: to his godlines, no lesse then to his golde: whereso­euer he spread his Tent, there did he not faile to erect an Alter vnto the Lord, and to call vpon his name. Wheresoeuer he had his chamber, there God had his Church; yea his Tent was a ve­rie Tabernacle, & his bed-cham­ber was as a chappel dedicated to the seruice of the God of his fa­ther Instruction. 22 Abraham. VVhereby all the children of Isack according to the promise are taught to worship God not onely publikly in the Church, but also priuately in their secret chambers. Both which duties the sweete singer of Israel doth ioyntly mention in the fourth Psalme, and recom­mendeth them to our practise. The priuate deuotion, in these wordes, Psal. 4.4.5. Examine your owne heart [Page 63] vpon your bed and be still: and the publick, in these, offer the sacrifices of righteousnes, and trust in the Lord. VVhereby he giueth vs to vnder­stand, that no place whether pri­uate, or publicke, is to be thought vnfit for the practising of holy duties: for Gods worship as it should be publickly performed in the Church according to that of the Psalmist, Psal. 22.22 25. & 111.1. In the midst of the congregation wil I praise thee, so must it not be neglected priuatly in the chamber according to which it is written of the Prophet Daniel that he went into his house, Dan. 6.10. and hauing o­pened the window of his chamber that looked toward Ierusalem, he kneeled vpon his knees three times a day, and prayed and praised his God.

These two, priuate deuotion, & publicke adoration, God hath conioyned, and therefore man [Page 64] must not seuer them. They are as the two hands of our christian profession: the publicke is as the right hand, the priuate as the left; the want of either maketh a mai­med christian: And as no place is vnfit for Gods seruice, so like­wise no time, whether morning, or euening, night or day. It is a good thing to praise the Lord, Psal. 92.1, 2. and to sing vnto thy name O most high; to de­clare thy louing kindnes in the mor­ning, and thy truth in the night. saith deuout Dauid: Psal, 119.62. and againe, at mid­night will Irise to giue thankes vnto thee, because of thy righteous iudge­ments: Heare my voice in the mor­ning, Psal. 5.3. O Lord, for in the morning will I direct me vnto thee, and I will waite. And to the same purpose Siracides saith, Eccle. 2.28 & 39.5. that we ought to preuent the sunne rising to giue thankes, and to salute the Lord before the day spring. [Page 65] The wise man (saith he) will giue his heart to resort early vnto the Lord that made him, and to pray before the most high for his sinnes. Psal. 55.17 Euening and morning, and at noone will I pray, (saith godly Dauid) and he will heare my voyce.

Isack waited on God, Gen 26.1.2.3.4.5. inuoked him, and walked with him: And therefore God was with him, and prouided for him in the time of famine which was in the land: he honoured the Lord, and the Lord honoured him with his pre­sence and appearance. For he ap­peared vnto him, and bid him dwell in the land of Gerer, and promised to blesse him; and not him onely, but also in his seede all the nations of the earth. As he was religious and godly farre a­boue all other, so was God with him, and blessed him farre aboue [Page 66] all other. He both preserued him in the time of famine, & increased his substance and store. So that when as he sowed in that land, he found in the same yeare an hun­dreth folde by estimation. He wax­ed mightie and still increased till he was exceeding great. Gen. 26.12 13 14. As he was great in faith, and in godlines grew daily, so did he encrease from day to day, in his familie and goods: For he had flockes of sheepe, and heards of cattell, and a mighty housholde.

Gen 26.14 15.16.17.18.19.20.21.22.And though that the Philistims among whome he liued, did en­uie him, and vex him by stopping of his welles, and in end draue him away after much strife; yet the Lord was alwayes on his side. The Philistims were his foes, but the God of Israel was his friend: and the man that hath God for [Page 67] his friend, is strong enough to withstand all his foes, be they ne­uer so furious. Isack, when as he was resisted by men, was assisted of God: Gen. 26.23.24. for when as he was thus afflicted by the faithles Phili­stims. God who is faithfull and true, and who loued faithful A­braham and his seede, appeared vnto Isack the same night in Beer­sheba and said vnto him thus, I am the God of Abraham thy father, feare not, for I am with thee, and will blesse thee, and multiply thy seede for my ser­uant Instruction. 23 Abrahams sake. Happie is the man who with Isack hath the Lord with him, and blessed is he whom the Lord blesseth: for he needeth not to be affrayed, neither of fa­mine, nor infection, nor yet of foes. Who so dwelleth in the secret of the most high (saith the Psalmist) shal abide in the shadow of the almighty. Psal. 91.1.2.3.4.5.6.7.10. [Page 68] The Lord will deliuer him from the snare of the hunter, and from the noy­some pestilence: he shall not be affraid of the feare of the night, nor of the ar­row that flyeth by day. There shall none euill come vnto him, neither shall any plague come neere his tabernacle. If God be on our side, what matter is it who be against vs? For what better is their oposition, then a blowe with a bended reede, or their violence, then a blast of winde? Feare ye not them (saith our Sauiour) which kill the body, but are not able to kill the soule: Mat. 10.28 But rather feare him which is able to de­stroy both body and soule.

And the Lord as he was ready and present to comfort & cheere vp Isack in his affliction; so was he not onely his friend himselfe, But also he framed the heart of king Abimelech to fauour him. Gen. 26.26.27.28.29. For [Page 69] the heart of the king is in the hands of the Lord, Pro. 21.1. he turneth whether soeuer it pleaseth him, saith Salomon. Abime­lech of a foe was made a friend to Isack, before he vexed him, but afterwardes he went vnto him to visit him, and to make an alliance and couenant with him. For we saw (quoth the king) that certain­ly the Lord was with thee, as if he should haue said, we saw God to be with thee, and therefore it was not fit that we should be a­gainst thee: we saw God was thy friend, so that it was but a follie for vs to be any longer thy foes. Instruction. 24 Whereby all faithfull folkes are taught, that Gods helpe is most present, when as mans ayde is most absent: as also that if we haue our refuge vnto him in our afflic­tion with Isack, God will also comfort and cheere vs vp with [Page 70] Isack. Rom. 8.31 So that if God be with vs, we shall not neede to feare who be against vs. For either God will turne the hearts of our foes, and make them our friends, as he did heere with Isacks enemies: or els they shall not be able to doe vs any notable harme.

Gen. 26.30.31.And as Abimelech together with his Philistims and friends came to treat of peace, alliance and a­mitie with Isack; So did he on the other part shew his peaceable disposition and gentle nature in entertaining them (for he made them a feast) and in accepting of the offer made by the king, for they sware one to another. And truly if we desire to shew our selues the children of Abraham and of Isack: we must behaue our Instruction. 25 selues semblably in the behalfe of our neighbours, by the meanes [Page 71] of a courteous, gentle, kinde and quiet cariage. In one word, the Apostles exhortation to all chri­stians, is to haue peace and amitie, Ro. 12.18. if it be possible, with all men. That we may be the children not onely of Abraham and Isack, but e­uen of the most high, Mat. 5.9. the father of vs all which is in heauen.

And as God blessed Abraham a­mongst many other blessings with a vertuous wife; so did he likewise his Sonne Isack. For a prudent wife cōmeth of the Lord, Pro. 19.14 saith Salomon, and a godly woman is giuen to him that feareth the Lord, Eccles. 16.14. saith Si­racides. Of Sara it is said that she was verie faire, and of Rebecca, that she was beautifull to the eye, Gen. 12.14 & 24 16. & 26.7. and verie faire to looke vpon. But this is not all, the externall beau­tie of her body was accompanied with the internall beautie of her [Page 72] minde; and in both she proued the true daughter of Sara, whose beautie and bountie are both of them recorded in scripture to her praise. Eccles 36.22.23.24. The beautie of a woman saith Siracides, cheereth the face, and a man loueth nothing better, if there be in her tongue gentlenes, meeknes, and wholsome talke, then is not her husband like other men. As Naomi said vnto Ruth, all the Citie of my people doth know that thou art a ver­tuous woman, Ruth 3.11. So all the Citie of Nahor knew that Rebecca liuing as yet in her fathers house, was a vertuous and a modest maide; and after she was married to Isack, all the land of Canaan and of Gerar knew that she was a wise and a well quallified wife. Eccles. 25.8 & 26.14. Well is him (saith Siracides) that dwelleth with a wife of vnderstanding: and well was Isack to haue found such a [Page 73] wife as wise Rebecca. For there is nothing (saith the wise man) of so much worth as a woman well instructed. And thus in the per­son Instruction. 26 of Rebecca are all matrons and maides taught to ioyne bountie to beautie, and mildenes, meeke­nes, and modestie of minde, to the welfauourednes of face and the outward feature, as I said a­boue in the Legend of Sara.

Besides her bodily chastitie and virginall puritie, whereof the ho­ly scripture beareth witnes, say­ing that she was a Virgin, and vn­knowne of man; her industrie and diligence is also set downe to her praise: for she led not an idle or lasie kinde of life, as many maides now a dayes doe, but she was em­ployed in the dayly seruice of her fathers house, Gen. 24.16.17.18 19.20. for Abrahams ser­uant found her drawing water at [Page 74] the well for her fathers cattell. Whereby young women and Instruction. 27 maides are taught to inure them­selues euen from their verie ten­der yeeres; to vertuous and profi­table employments, and not to be ashamed to take paines about their parents houshold affaires: considering how that there is no­thing more contrary to chastitie then idlenes and lazines, which is the roote of all euill, and the mother of all mischiefe. Ezech. 16.49. This may be seene in the Sodomites, who were full of idlenes and also of vnnaturall lust: also in Dina Ia­cobs daughter, Gen. 34.1.2. who by her idle gadding abroad lost her virgini­tie. Likewise in Dauid, who being idle, 1. Sam. 11.1.2.3.4. committed adulterie with the beautious Bathsheba Vriahs Instruction. 28 wife.

Moreouer in the person of Rebecca, [Page 75] women are taught to shew all humanity & curtesie towards strangers and wayfaring folkes, especially those of their owne sexe. For Rebccca disdained not to draw water for Abrahams seruant being a stranger to her, and not onely for him, but also for his Camels; wherein likewise her great humilitie & lowlines is de­scried. She disdained not to serue Abrahams seruant, & God in requi­tall of this her lowly and humble behauiour, aduanced her to be the mistresse of the man to whome she had formerly behaued her selfe as a seruāt. S [...]e humbled her selfe, and the Lord honoured her; she debased her selfe, & the Lord lift her vp. Iam. 5.5. And therefore the ho­ly Apostle exhorteth all persons but chiefely the yonger sort to humility, saying, Decke your selues [Page 76] inwardly in lowlines of minde, for God resisteth the proud, Iob. 5.11. & 22.29. & 40.6.7. and giueth grace to the humble, he abaseth and bringeth lowe the arrogant and proud, and lif­teth vp the lowly.

Gen. 24.49.50.51 52.57.58. Abrahams seruant hauing asked Rebecca of her parents to be Isacks wife, she was graunted vnto him accordingly and sent away home with him to Isack with her owne consent, and without all delay. Instruction. 29 Wherein we may learne how that the Lord blesseth and pros­pereth the affaires of such as feare him, and commend their errands (as this Godly seruant did) vnto Gods fatherly care. 1. Pet 5.7. Cast all your care on him, for he careth for Instruction. 30 you, saith the Apostle. Likewise parents heere are taught not to bestow their children in mariage without their free consent, the parties must not be hand-fasted [Page 77] by their parents, before they be hart-fasted of their owne ac­cord. No violent thing lastes long, and loue that is constrained cannot continue. True loue be­tweene two parties must flowe from the heart on both hands, and the fastening of the heart must goe before the fastning of the hand. Neither can there be any true content in this kinde, ex­cept that mutuall consent doe goe before. And the want of this hath marred many matches, and euen turned mariages into marra­ges; for so may all constrained coniunction be rightly called.

Rebecca being ready to depart, Gen. 24.60. her parents & her brother blessed her, wishing that she might grow into thousand thousands and that her seede might possesse the gate of their enemies. In like manner the [Page 78] people that were present at the matrimoniall solemnitie of Booz and Ruth, Ruth 4.11 prayed that the Lord would make Ruth like Rahel and Leah, which twain did build the house of Israel: and that Booz might doe worthily in Ephrathah, and be famous in Bethlehem. Likewise Raguel bles­sed yong Tobias and Sara his wife, Tob. 10.11 12. saying, The God of heauen make you my children to prosper before I die. And he said to his daughter, honour thy father & thy mother in law, which are now thy parents, that I may heare good report of thee, and he kissed them. Edna also said to Tobias, the Lord of heauen restore thee my deare Brother, and grant that I may see thy children of my daughter Sara, that I may reioyce before the Lord. Beholde now I commit to thee my daughter as a pledge, do not Instruction. 31 entreate her euill. Wherein parents and kinsfolkes are taught to pray [Page 79] vnto God to blesse their children and friends, being about to liue in the honorable estate of mari­age, and to aduise them diligent­ly, touching such godly duties as doe belong vnto married folkes, whether in regard of themselues, or in regard of their houshold.

Rebecca cōming home to Isack, Gen. 24.64 65. as soone as she saw him a far off, she lighted downe from her Camel, & couered her head with a vaile, in token of shamefastnes, mode­stie, pudicitie, and subiection. Eccles. 32.11. Before ashamefast person goeth fauour, saith Iesus the son of Sirach. And Rebecca for reward of her shame­fastnes, found fauour both with God and man. There is no orna­ment that so much becommeth a Instruction. 32 maide, as the maidens blush, which alwayes doth bewray a shamefast disposition: And she [Page 80] that wanteth this shamefast en­signe, lacketh a rare Iewell, and therefore Siracides aduiseth pa­rents to haue a diligent and a watchfull eye ouer their daugh­ters in whom this signe of shame­fastnes doth not appeare. If thy daughter be not shamefast (saith he) holde her straitly, Eccles. 26.10 11. & 42.9.10 11. least she abuse her selfe through too much libertie, least she cause thine enemies to laugh thee to scorne, and make thee a common talke in the Citie, and defame thee among the people, and bring thee to publicke shame. Take heede of her that hath an vnshamefast eye, and maruaile not, if she trespasse against thee. The daugh­ter maketh the father to watch secretly saith he, and the carefulnes that he hath for her, taketh away his sleepe in the house, least she should passe the flower of her age, and when she hath an husband, least she should be hated. [Page 81] In her virginitie, least she should be defloured in her fathers house, and when she is in her husbands house, least she should misbehaue her selfe, & proue vnfaithfull: she that is bolde, Eccle. 22.5 impu­dent, and vnshamefast (saith the same wise man) dishonoreth both her father and her husband, & is not infe­riour to the vngodly. Contrariwise, a shamefast, loyall, peaceable woman, Eccles. 26.14.15 and of good heart (that is to say) of an honest heart, for an honest heart, is the best heart in the world) is a gift of the Lord, and there is no weight to be compared to her continent minde. Such a goodly gift receiued godly Isack at Gods hands when as he was going out to pray in the field towards the euening. Gen. 24.62.67. In his prayer no doubt but he asked of God amongst o­ther blessings a vertuous wife; and God who hath said to euerie [Page 82] beleeuing soule, aske and it shall be giuen you, Mat. 7 7 heard him and granted him his desire.

Thus Isack after his prayer found a good thing, for he that find­eth a vertuous wife, findeth a good thing: Pro 18.22 saith Salomon after his prayer he receiued a gift at Gods hands and a good portion. For a vertuous and shamefast woman is a good portion, Pro. 19 14. Eccles. 26.14.15.24 which shall be giuen for a gift vnto such as feare the Lord, saith Salomon and likewise Siraci­des: Isack after pis prayer found a possession, an heritage, an helpe, and a piller to rest vpon. For he that hath gotten a vertuous wife, hath gotten all these, Eccles. 36 24. & 22.4 and a wise daughter is an heritage vnto her hus­band, saith Iesus the Sonne of Si­rach. Isack after his prayer, found a matter of ioy, gladnes, and long life. For he found a wife full of [Page 83] grace, Eccles 26.1.2.17.13 and the grace of a wife is the thing that most reioyceth her husband, for she feedeth his bones with her vn­derstanding. Blessed is the man (saith Siracides) that hath a vertuous wife, for the nomber of his yeres shall be dou­ble: an honest woman reioyceth her hus­band, and she shall see the yeeres of his life with pence. Whereas contrari­wise, an euill wife is as a yoke of Oxen that draw diuers waies, and he that hath her is as though he held a Scorpi­on. For such a one maketh her husbands life short, for the verie talke of her tongue, is like the sting of a Scorpions taile. Isack after his prayer found an orna­ment of his house, Eccles. 26.16. for as the Sunne when it ariseth in the high places of the Lord, so is the beautie of a good wife the ornament of her house. Isack after his prayer in his wife Rebecca, found a Crowne: Prou. 12.4. for a vertuous [Page 84] woman is the Crowne of her husband, saith Salomon. Finally Isack after prayer found an inestimable trea­sure. Eccles. 26.14.15. for there is nothing so much worth (saith Iesus the Sonne of Si­rach) as a woman well instructed, and no weight to be compared vnto her continent minde. Who shall finde a vertuous woman (saith king Lemuel) for her price is farre aboue the pearles. The heart of her husband trusteth in her, Pro. 31.10 11.12.28.29. and he shall haue no neede of spoile. She will doe him good and not euill all the dayes of her life: her husband also shall praise her, saying, many daugh­ters haue done vertuously: but thou surmountest them all.

Thus we see that godly Isack af­ter his prayer, in one good wife found a treasure of good things, and in one blessing receiued ma­ny Instruction. 33 blessings. To teach vs that prayer is the proper meanes to [Page 85] pull downe vpon vs aboundance of Gods good things, and as Re­becca performed the duties of a vertuous wife in her husbands behalfe: so did Isack play the part of discreete and louing husband towards her. Gen. 24.67 For it is said that he loued Rebecca, and was comforted in her, and by her, after his mo­thers death: for as I said before, out of Siracides, the grace of a good wife reioyceth her husband, Eccles. 26.1.2.13. and doub­leth the nomber of his dayes. And as it is recorded that he loued Rebec­ca, so is it also, Gen. 26.8. that he reioyced and sported with her; according to that which the wise man inioy­neth saying, Eccles. 9.9. Reioyce with thy wife which thou hast loued all the dayes of the life which God hath giuen thee vn­der the Sunne. And the holy A­postle as he enioyneth wiues to be of holy behauiour, sober, tem­perate, [Page 86] discreete, Tit. 2.2.3.4.5 Colloss 18 19 Ephes. 5.25 28. chast, keeping at home subiect, louers of their husbands and of their children; so likewise he exhorteth husbands to loue their wiues, as their owne bodyes, and not to be bit­ter Instruction. 34 vnto them, for he that loueth his wife (saith he) loueth himselfe. If a mans wife be of a sweet and gra­cious disposition; then ought the husband to ioyne his sweetnes to his wiues, except he meane to shew himselfe a beast, yea worse then a beast, in being bitter and sowre in the behalfe of his vertu­ous wife. And if otherwise she be of a more bitter & vnpleasing disposition then behooueth, then he must shew himselfe wise in al­laying the sowrenesse and bitter­nes of his wines behauiour, with the sweetenesse of his patient and gentle inclination: in labouring [Page 87] to reclaime her by all kinde of faire perswasions, and enduce­ments of loue. Thus the discreete husband may amend that male-pleasing humour of his wife; whereas by vsing bitternes in her behalfe, he shall turne his wiues wormwood into gall of aspes, and make her ten folde more bitter and sowre then she was at first.

Thus then in the person of Instruction. 35 godly Isack and vertuous Rebecca, are all husbands and wiues taught to labour by all meanes to be a comfort, and ioy one vnto ano­ther. Wiues to loue in most en­tire manner their husbands, to reuerence and obey them with all subiection & submission of body and minde, and to be al­wayes a matter of ioy and com­fort vnto them: and husbands on the other part, to make much of [Page 88] their wiues, to loue them entier­ly and to esteeme of them as their greatest ornament, their best por­tion, their dearest inheritance, their surest helpe, their strongest piller, their sweetest comfort, their richest pearle, and in one worde, as their most glorious crowne.

Gen. 25.21 & 24.63.64. Rebecca was barren for a time, but the Lord at the prayer and entreatie of her husband Isack made her to beare. Thus Isack as by prayer he had obtained a ver­tuous wife, so by prayer he pur­chased at Gods hands, for his wife, the strength and ability to Instruction. 36 conceiue, and to beare children. Wherein, we finde that saying of the Apostle verified. Iam. 5.16. The prayer of a righteous man availeth much if it be feruent. Gen. 20 17 18. Abraham was a righteous man, and at his prayer Abimelechs [Page 89] wife ceased to be barren, and Abi­melech himselfe was healed: Deut. 9.20 21. Num. 12.10. Moses was a righteous man, and at his prayer Aron purchased pardon for his idolatrie, and Miriam was cured of her leaprie: Num. 16.47.48. Aron was a righteous man, and at his prayer the plague ceased from the peo­ple. Samuel was a righteous man, 1. Sam 7.8 9.10.11.12 and at his prayer the Isralites scat­tred & ouercame the Philistims. Eliah was a righteous man, 1. King. 17 17.18.19 20.21.22.23. & 18.45. and at his prayer he obtained raine after the drought of three yeeres, and restored his hostesse sonne to life. Likewise at his prayer the two captaines ouer fifty with their fif­ties sent by Ahaziah to apprehend him, 2. King. 1.7.8.9.10 11.12.13. were deuoured by fire from heauen, and the third captaine with his fiftie at the Prophets de­sire were preserued. Elisha was a righteous man, and at his prayer, [Page 90] the Shunamite conceiued & bare a sonne to her husband being old, 2. King. 4.12.13.14 15.16.17 31.33.34 35.36. and that after long barrennes, whome afterwards he also resto­red againe to life being dead: likewise at his prayer, the men that the king of Sirya had sent to apprehend him, 2 King. 18 & 2.23.24. was smitten with blindnes. And the 42. children that mocked him, were torne in peeces by two Beares out of the Forrest. The Prophet sent by God to Ieroboam to reproue him, was a righteous man, and at his prayer Ieroboams hand being first dried vp was restored: 1. King. 13 6 So great is the force of a righteous mans prayer. It openeth the windowes of heauen to giue raine after long drinesse, and the wombe of wo­men to beare after long barren­nesse. As the Apostle saith, through God I am able to doe all [Page 91] things: So through prayer is the righteous man able to obtaine all things.

And as Isack had his recourse vnto God by prayer, Gen. 25.22.23.28. to make his wife fruitfull; so She hauing con­ceiued, and feeling the children in her wombe to striue together, it is said that she went to aske the Lord concerning the meaning of Instruction. 37 that matter. Wherein men and women are taught in euerie diffi­cultie to haue their recourse vnto God by prayer, for this hath been alwayes the custome of Gods people both women and men. It was reuealed vnto her that the el­der should serue the yonger, and that Iacob should be more accep­table vnto God then Esau, and therefore the holy woman loued Iacob more then Esau: Gen. 27.6.10 and by her counsaile and prudence, he got [Page 92] the blessing from his brother E­sau; for whome the Lord blesseth and loueth, shall be blessed and loued of the best men likewise. And when as Esau in reuenge had intended to slay Iacob, Rebecca (which by interpretation is as­much as contention hindered) did indeede and in effect answere vnto her name: and therefore to Instruction. 38 hinder this mortall and bloudy strife betweene her two children, she sent Iacob away to Haran to her Brother Laban there to tarrie vntill Esaus fiercenes were asswa­ged. Gen. 27.41 42.43.44.45. In which doing, Rebecca as she bewraied both her wisdome and her peaceable disposition, So hath she left vnto all women, wiues, and mothers, an ex­ample of imitation to preserue peace, and to preuent strife and contention amongst her children [Page 93] and seruants. Happie then was godly Isack to haue receiued at the Lords hands such a vertuous wife and peaceable wife as was Rebecca, for a peaceable woman and of gaod feare (saith Siracides) is a gift of the Lord, Eccles. 26.1.14. and there is nothing so much worth as a woman that is well instruc­ted, and blessed is the man that hath a vertuous wife saith the same wise man.

The golden Legend of IACOB and RAHEL.

IACOB whome the Lord loued euē be­fore he was borne, Malach. 1.2 Rom 9.13. Gen. 25.21 22.23.28. and of whome he had foretolde that his elder brother should serue him, was borne of Rebekah, after that God at the request of her hus­band Isack had taken away her barrennesse. As God loued him before he was borne, so his mo­ther loued him more then her el­der sonne Esau whē he was borne. [Page 96] So that by Gods prouidence who loued him, and the counsaile of his mother who tendred him, he obteyned of his father the bles­sing which by the law of birth was due vnto Esau as being the elder. God giue thee of the dewe of Heauen and the fatnes of the earth and plentie of wheate and wine, Gen. 27.6.7.8.9.23.28.29.3 [...].37 (said Isack in blessing of his sonne) let people be thy seruants and nations bow vnto thee: cursed be he that curseth thee and blessed be he that blesseth thee. So that when as Esau did complain­ningly expostulate in the presence of his father, against his brother, Isacks answere was, I haue blessed thy brother, therfore he shall be blessed: behold I haue made him thy Lord, and Instruction. 39 all his brethren haue I made his ser­uants. Wherein we may learne first, whosoeuer is beloued and blessed of God as Iacob was, shall [Page 97] also be beloued and blessed of all godly men and women, such as Isack and Rebekah were. And next that, such as honour the Lord, and serue him as Iacob did, the Lord will honour them with Iacob Instruction. 40 and euen make others to serue them, as he made Esau to serue his younger brother Iaccob, accor­ding to that saying vttered by the Lords owne mouth. 1. Sam. 2.30. Them that ho­nour me, will I honour, and them that despise me shall be despised.

Iacob got his fathers blessing in his elder brothers clothes; Gen. 27.15 16. and we christians which be Iacobs chil­dren, Instruction. 41 according to the promise, must get our heauenly fathers blessing in our elder brothers coate, that is to say, being cloa­thed with the wedding garment of Christs righteousnes: Mat. 22.11 Gen. 25.27 Iacob was a plaine man, that is, he was harm­les [Page 98] Instruction. 42 and innocent: And christians are enioyned to be harmeles as Lambes, Mat. 10.16 and innocent as Doues. Iacob to shunne and eshew the fu­rie and fiercenesse of his brother Esau fled from his fathers house in Beersheba, Gen. 27.43.44.45 & 28.10. to Haran to his Vncle Laban the brother of Rebecca.

Instruction. 43 And our Sauiour Christ enioy­neth his Apostles, and in their persons all christians, to flee from the furie of their persecuters. When they persecute you in this Citie, Mat. 10.16.23, saith he, then flee into another. Christians must carrie themselues towards their persecuters, as sheep in the midst of Wolues; their surest de­fence standeth in flight: for no­thing becommeth christians bet­ter, then patience and suffrance of wronges. And it is the most essen­tiall propertie of a true christian not to offer, but to suffer iniuries. [Page 99] Iacob being in his iourney, came vnto a certaine place, Gen 28.11.12. and taried there all night, and tooke of the stones of the place, and layed vn­der his head, and slept. Young Ia­cob had but a verie vneasie lying, when as he layed his head vpon the hard stones. Gen. 28.20.21.22 & 32.10. He went out onely with a poore staffe in his hand, and begged of God but bread to eate, and cloathes to put on together with preseruation and safetie in his iourney, going and returning home againe. Whereby christians are taught Instruction. 44 to commend their voyages, and wayes vnto Gods prouidence, & to be content with such things as are necessarie for the conserua­tion of life, as also to avoid luxu­rie, voluptuousnes and superflui­tie; and to inure themselues to en­dure indigence, scarcitie and pe­nurie, [Page 100] till at what time God opens his hand, in a more libe­rall manner for our reliefe. Iacobs greatest desire vnto the Lord, was that he would be with him, and so he was according to his wish. And euen the same night that he did lye so lowe and so hard, the Lord with his holy Angells came as it were to see his seruant lying on the ground, Gen. 28.12.13.14 15. with his head v­pon the hard stones. Iacob saw in his sleepe a ladder standing vpon the earth, and the top of it reach­ing vp to heauen. And loe the An­gels of God went vp & downe by it, & the Lord stood aboue it, and promised to giue him the land v­pon the which he then lay, euen to him and to his seede; the which should be as the dust of the ground, and be spread abroade e­uen to the foure corners of the [Page 101] earth. Moreouer, that he would be with him, and keepe him whe­ther soeuer he should goe, yea & bring him againe into that land, and neuer forsake him vntill his whole promises were per­formed.

Whereby we are taught that Instruction. 45 alwayes at the greatest pinch of Gods childrē, God is most present, And when they are as it were for­saken and abandoned of all, that euen then the Lord is most neere vnto them, to minister vnto them comfort, assistance and aide. Gen 21.16 Iacob being awake out of his dreame, said, Surely the Lord is in this place and I was not aware. And so the god­ly man may say, when as in his greatest exigents and extremities, he findeth and feeleth Gods pro­uidence for his good: surely the Lord hath beene with me, [Page 102] though not in a visible manner. Iacob had vnder his head hard stones, but aboue his head was God standing, and the Angels walking vp and downe by a Lad­der. Whereby we are let to vn­derstand, Instruction. 46 that if with Iacob we o­uercome aduersitie, and the hard­nes & harshnes of affliction heere below, by the meanes of a christi­an courage, that in end we shall be rewarded with the societie of God & his Angels aboue. Take my brethren (saith S. Iames) the Prophets for an ensmple of suffering aduersitie, Iam. 5.10.11 and of long patience, which haue spoken in the name of the Lord: Beholde we count them blessed which endure. It is thankes worthie (saith S. Peter) if a man for conscience toward God endure griefe, 1. Pet. 2.19 [...]0.21. & 4.13 suffering wrongfully, for Christ also suffered for vs, leaning vs an en­sample that we should follow his steps: [Page 103] wherefore reioyce, in as much as ye are partakers of Christs suffrings, that when his glorie shall appeare, ye may be glad and reioyce. Heb. 12.1.2. Let vs run with patience (saith S. Paul) the race that is set be­fore vs, looking vnto Iesus the authour and finisher of our faith, who for the ioy that was set before him, endured the Crosse, and despised the shame, and is set at the right hand of the throne of God. Hence it is, that we also re­ioyce in tribulations, Rom. 5.3.4.5. knowing that tribulation bringeth forth pati­ence, and patience experience, and ex­perience hope, 2. Tim. 2.12 & hope maketh not asha­med: for if we suffer with Christ, we shall also raigne with him: If we beare the Crosse heere with him on earth, we shall also weare a crowne hereafter with him in heauen. Iacob lying vpon the stones, found notwithstanding rest to his Body: and if we repose [Page 104] our selues wholy vpon the Rock, 1. Cor. 10.4. Gen. 49.24. Dan. 2.34.41 Christ Iesus whome Iacob calleth the stone of Israel; and Daniel, the the stone cut without hands; we shall not faile to finde rest to our soules. And Christ shall be vnto Instruction. 47 vs not onely a Rock to rest vpon and a stone to stay vpon, but like­wise a Ladder to climbe vpon, wherby we may ascend from this earth wherein is all hardnes, vnto the kingdome of heauen where is all happines.

Iacob being come vnto his Vncle Labans house, entered into seruice with Laban, in which his seruice he was so exceedingly blessed of God, Gen. 30.27.43. that he became very rich, & got many flocks, maidseruants, and men seruants, Camels and Asses. Moreouer Laban confessed that the Lord had blessed and en­riched him likwise for Iacobs sake. [Page 105] Whereby the children of Iacob Instruction. 48 are taught not to liue Idlely and without some lawfull calling or trade, and rather to embrace the condition of seruice then to spend their time in sluggishnes, idlenes, and sinne. And therefore we read that Iacob brought vp his owne children in the occupation of sheepe-heardes. Gen. 46.34. & 47.3 And Saul was ta­ken from seeking of his fathers Asses, 1. Sam. 9.3 & 16.11.12.19 and Dauid from keeping of his fathers sheepe, to feede and rule the people of Israel: and the Apostle Saint Paul as he wrought with his owne hands, 2. Thes. 3.7 8.9.10 11 Act. 20.34 so he com­mandeth that the man that will not worke, should not eate. And therefore he exhorteth idle men to worke with quietnes, and to eate their owne bread, and with­all, recommendeth vnto them his owne example for imitation, how [Page 106] that he tooke not bread of any man for nought, but wrought with labour and trauaile, night and day, because he would not be chargeable to any of them. Pro. 5.15. & 12.11 14 & 14.23. & 20.4. & 21.17. Drinke the water of thy Cisterne and of the ri­uers out of the midst of thine owne well saith Salomon: insinuating there­by, how that men ought to liue of their owne laboures. He that tilleth his land shal be satisfied with bread, but he that followeth the idle, is destitute of vnderstanding: the recompence of a mans h [...]as shall God giue vnto him, and in all labour there is aboundance. The slothfull will not plowgh, because of winter, therefore shall he begge in summer but haue nothing: he that lo­ueth pastime shall he a poore man, and he that loueth Wine and Oyle, shall not be rich.

Iacob then who was so excee­ding rich, was no doubt verie free [Page 107] from the vices of idlenes, super­fluitie and excesse, And yet it was Instruction. 49 not so much his labour as the blessing of the Lord that made him rich. Psal. 1 27.1.2 Except the Lord builde the house (saith the Psalmist) they labour in vaine that build it; except the Lord keepe the Citie, the keeper watcheth in vaine. It is vaine for you to rise early, & to lie down late, & to eate the bread of sorrow, but he will surely giue rest to his beloued. As if he should say, it is in vaine for a man to toyle and moyle day and night, except the Lord blesse his busines as he did Iacobs, & Labans likewise for Iacobs sake, and as he did Iosephes affaires and his three maisters for Iosephes sake, first in Potiphars house, Gen 39. & 40. & 41 then in the prison, & lastly in the Prin­ces Pallace. Iacob serued twise se­uen yeeres, his Vncle Laban for his daughter Rahel: For it is said that [Page 108] he loued her and euen so earnestly and feruently, Gen. 20.18 28.30. that so many yeeres did seeme vnto him but a fewe dayes. Wherby such as are about Instruction. 50 mariag are taught to make choise onely of such parties as they can most entierly loue. Gen. 25.23 25.26.27.28 As Iacob being the yonger of Isacks two sonnes was more beloued of God, and of his mother Rebecca then the elder sonne Esau: So of Labans two daughters being Iacobs two wiues, the younger was more loued of Iacob then the elder, Gen. 29.16 17.18.19.20. euen faire Ra­hel more then tender-eyed Leah. As of the two brethren the Lord made choyse of the younger; Mat. 1.2. Rom 9.13. Iacob haue I loued: so of the two sisters, Iacob made choise of the younger, for Rahel he loued & serued twice seauen yeares for her.

It is said of Rahel that she was beautifull and faire; the same is [Page 109] said of Sara, and of Rebecca, 1. Sam. 25.3. and likewise of Abigail who was both beautifull and singularly wise. Abigail is asmuch by inter­pretation as fathers ioy; and such a one was Rahel, euen the ioy of her father Laban, and likewise of Iacob her louing husband, Pro. 10.1. Eccles. 26.1.2.13. for as a wise daughter is the ioy of her father, so is a wise wife the ioy of her husband saith the wise man. And Rahel La­bans daughter, and Iacobs wife Abi­gail, like was both. The greatest glorie of a daughter is to be called her fathers or her mothers ioy; And the greatest glorie of a wife is to be accounted the ioy of her husband. And heere all daughters Instruction. 51 and wiues are taught to endeuour by all meanes to be such as Rahel and Abigail were. Iacob loued Ra­hel for her beautie, but yet more for her bountie and gracious be­hauiour. [Page 110] For fauour is deceitfull, Pro. 31.30. and beauty is euanishings, but a woman that feareth the Lord, she shall be praised saith Salomon & such a one was Ra­hel, who was not so faire in body as she was in minde, & therefore worthie to be loued of her hus­band, and landed of men. The beau­tie of a woman cheereth the face (saith Siracides) and a man loueth nothing better, Eccles. 36.22.23.24 if there be in her tongue gentle­nes, meeknes, and wholsome talke, then is not her husband like other men. Instruction. 52 The beautie of a woman indeede cheereth the face, but the bounty of a woman cheereth the minde more, and is the sweetest solace of the soule. The eye of man loueth nothing better then beautie, and the heart of man loueth nothing better then bountie: the beautie of a wel-behaued woman is in the house, Eccles. 26.16 17 18. as the candle light in the [Page 111] Temple, Eccles. 22.4 & 36.24 or the Sunne-light in the heauen, saith Siracides. But the wisdome of a woman is the heri­tage and heartes-case of her hus­band. The beautie of a wife is the ornament of her house; but the bountie and wisdome of a wife buildeth the house. Prou. 14.1 for a wise wo­man (saith the wise man) buildeth the house, but the foolish destroyeth it with her owne hands. Prou. 31.10.16.26. And king Lemuels vertuous woman as she openeth her mouth with wisdome, & hath the law of grace in her tongue, so she considereth a field and get­teth it, and with the fruite of her hands she planteth a vinyard.

Likewise it is recorded of Rahel and Leah that they twaine builded the house of Israel: Ruth 4.11 Rahel then did not eate the bread of idlenes, nei­ther when she was maried, nor yet when she was a maide: she was [Page 112] not like those careles women de­scribed by the Prophet Isay, Isai. 32.9.10.11.12 13.14. Pro. 31.10. to 31. but rather like the vertuous woman described by Salomon. Being mari­ed, she did take paines, in ouersee­ing the worke of her seruants, and disdained not to worke cheerfully with her hands: and being a maid, she was employed in keeping of her fathers sheepe, leauing an ex­ample Instruction. 53 to all matrons and maides to flie idlenes. As her calling was to keepe sheepe, so her name sig­nifieth a sheepe: so that her verie name serued to put her in remem­brance of her calling. But chief­ly to shew her how that she should endeuour to be like vnto the Instruction. 54 sheepe in innocencie and harmles simplicitie: and therefore our Sa­uiour Christ doth compare often his followers to sheepe. Vnto his Disciples he saith, Mat. 10.16. beholde I send [Page 113] you as Sheepe in the midst of Wolues: be ye therefore wise as Serpents, and innocent as Doues. Ioh 10.1.2.3.4 11 14.15. And of al his elect children, he saith that his sheepe heare his voice, and that he cal­leth them by their name, and lea­deth them out, and goeth before them, and that they follow him, and know his voice, and that he himselfe is the good shepheard that giueth his life for his sheep.

Rahel and Leah, Iacobs two wiues were barren for a time, but it is said that in end God remembred and heard them: God may seeme for a time to forget his children, and not to heare them, but in end they may be sure to be both re­membred and heard. Not that God doth at any time forget his Instruction. 55 children indeede, and not heare their requests; but that somtimes he doth carie himselfe to our ap­prehension [Page] and feeling, as one that is subiect to forgetfulnes, and not willing to heare what we say or sue for at his hands, and that he doth euen for our good: for so it pleaseth him to exercise vs and to stirre vs vp to greater feruencie and earnestnes in prayer. Like­wise the delay of a benifite, sweet­neth the same, when it is obtai­ned. That good thing which hath beene gotten with great difficul­tie, with much adoe, and after long delay, is by many degrees more deare vnto vs, then if it had beene gotten with ease and at an instant. Gen. 29.31.32. & 30.17.22. The Lord at last remem­bred & heard Rahel & Leah which did both of them begge children at his hands: For it is the Lord that openeth the windowes of heauen (being shut) to giue raine, 1. King. 18 1.41.45. to make the earth fruitfull: and it [Page 115] is likewise the Lord that openeth the barren womans wombe to make her the ioyfull mother of many children, 1. Sam. 2.5 Psal. 113.9 & 128.3. so that she is made as the fruitfull vine on the house sides, and her children stand like O­liue plants round about the Table.

And as it is said that God re­membred Rahel and Leah when he deliuered them from barrennes, so is it also said that he remem­bred Noah, Gen. 8.1. when as he made the waters to cease vpon the earth, & he remembred Abraham when as he deliuered Lot at Abrahams request, Gen. 19.29 from the destruction of Sodome: and he remembred Ismael, Gen. 21.17 when as he deliuered him from extremitie of indigence, and nou­rished him in the wildernes, being cast out together with his mother Hagar out of Abrahams house. And he remembred Iacob being in tri­bulation Gen. 35.3. [Page 116] by reason of his brother Esau, and deliuered him from his hostilitie and feare. Lastly, thus he remem­bred Anna when he deliuered her from barrennes, 1. Sam 1 11.19. Iob 14.13 & 42.10.11.12. and made her to beare. So we see that the Lords remembrance is alwayes conioy­ned with deliuerance from some Instruction. 56 euill. Yea, not only doth God when he remembreth, deliuer from some euill, but he also be­stoweth some good: as may ap­peare by these foresaid examples, and by the example of Iob. So that whosoeuer he be that serueth God, and sueth vnto him, he may assure himselfe, at first or last to be heard, and not to begotten for e­uer. Princes may sometimes for­get their seruants and suiters; but God neuer forgeteth his, Psalm. 22. & 25. & 27.2.8.9.10.11. & 28 6.7. & 30.10 11 & 31.12.14.16.21.22.23.24 & 32.6.7.10 11 & 33.18 19.20 21. & 3 [...].4.5.6.15.17.18.19. & 37.6.7.34. & 40.1.2.16, 17. onely it behooueth vs with godly Dauid to waite patiently vpon the Lord, [Page 117] and to hope in him: & though for a time we seeme to be forgotten with Dauid as a dead man out of minde, yet we shall finde by ex­perience with Dauid, that the eyes of the Lord are vpon the righte­ous, and his eares open vnto their crye: That he is neere vnto them, that are of a contrite heart, and will saue such as be afflicted in spirite; And that though he hide his face from vs for a while, so that we say in our hast, loe we are cast out of his sight; yet ere it be long he will turne our mourning into ioy; Loose our sacke, and gird vs with gladnes; heare the voice of our petition, and shew vs his maruailous kindenes; deliuer vs from our troubles, and com­passe vs with his mercie; establish our hearts, Iob. 8.21. and fill them with his good things, Psal 27.10. with gladnes and [Page 118] ioy. For though our fathers and our mothers should forsake vs, and forget vs, yet the Lord will gather vs vp, saith the Psalmist.

O how much better is it then, to trust in the Lord, rather then in Princes, or yet in our naturall Pa­rents! Let eche one say then with Dauid. Psal. 130.5.6.7.8. I haue waited on the Lord, my soule hath waited, and I haue tru­sted in his word: my soule waitch on the Lord more then the morning watch watcheth for the morning. Let Israel waite on the Lord: for with the Lord is mercie, and with him is great re­demption. Psal. 118.8 9. As it is better to trust in God, then in Princes, so is it bet­ter to waite on God, then on Prin­ces. For want who will, Gods waiter shall be sure not to want his rewardes. Psal. 37.34 Waite thou on the Lord and keepe his way, and he shall exalt thee, and thou shalt inherite the land, [Page 119] saith that good waiter on God, godly Dauid, Psal 78.70 71.72. who waited so well on God that of a fillie shepheard he was made a mighty monarch, and a glorious king. So that he had good cause to say, it is good for me to drawe neere to God to trust in him, Psal. 33.20 & 40.1. & 73.28. and to waite patiently on him. A king is able to make his waiter, of a meane man, a mightie man; of a Lad he is able to make him a Lord: but God can easily if he please, make his waiter, of a contemptible cast-away, Psal. 113.7.8. Eccles. 11.1. a puissant Prince & a crow­ned king. It is he that raiseth the needie out of the dust, and lifteth vp the poore out of the dung, That he may set him with the Princes, euen with the Princes of his people. Yea, not onely setteth he such as waite on him, with the princes, but also some­times setteth a crowne vpon their [Page 120] heads, Iob. 36 7. and maketh them Princes; not onely doth he place the righ­teous with kings in the throne, but also maketh them sometimes kings, Eccle. 4.14 and (as Salomon speaketh) bringeth them out of the verie prison to raigne. And therefore godly Dauid acknowledgeth that God did preuent him with liberal blessings, Psal. 21.3 and that he set a crowne of pure gold vpon his head. So then, as I said before, be forgot­ten who will, the man that feareth God and waiteth on him shall not be forgotten, but shall be b th re­membred and remunerated with an ample reward, greater then any mortall king can giue.

Rahel and Leah as in their bar­rennes they prayd vnto God for to giue them the abilitie to beare children; so hauing receaued at Gods hands the thing they did [Page 121] aske, they praised him for the same. Now will I praise the Lord, Gen. 29.33 35 said Leah when she had borne Iudah: & Rahel hauing borne Ioseph reioy­cingly praised the Lord for taking away her rebuke. Gen. 30.23 1. Sam. 2.1 to 11. So the holy wo­man Anna hauing receiued a son of the Lord, praised him in a song. The like did religious Zacharie ha­uing receiued a Sonne by his wife Elizabeth in her barren olde age. Luk. 1.68. to 80. Whereby both women and men Instruction. 57 are taught to pray vnto God for all good things, they stand in need of, & hauing receiued that which they did aske, to proue thankfull by praising him for the same: for the man that is not thankfull, for good things already receiued, is not worthy to receiue any more good at Gods hand. And there­fore the Apostle exhorteth chri­stians to giue thankes alwaies for all Eccles. 5.4.20. [Page 122] things vnto God, euen the father, in the name of the Lord Iesus Christ. And the Prophet Moses warneth the people that they doe not forget to blesse the Lord for their habita­tion and foode, Dent. 8.10 11.12.13 14.15.16.17.18. & for the increase of their flockes, and of their siluer and golde. Remember the Lord your God saith he, for it is he which giueth you power to get substance. And ther­fore let euerie one that hath recei­ued any good thing at the Lords hand, or yet looketh to receiue more, say with holy Dauid; What shall I render vnto the Lord for all his benifites to me, Psal. 116.12.13.14. I will take the cup of saluation, and call vpon the name of the Lord. I will pay my vowes vnto the Lord euen now in the presence of all his people. Psal 103.1 2.3.4.5. My soule praise thou the Lord, and all that is within me, praise his holy name. My soule praise thou the Lord, and forget not all his benefites, [Page 123] Which forgiueth all thine iniquitie, and healeth all thine infirmities; which redeemeth thy life from the graue, and crowneth thee with mercie and compassion; which satisfieth thy youth with good things, and thy youth is re­nued like the Eagles.

But to returne from Iacobs wiues vnto himselfe, Iacob was en­uied of his owne Cousins, Labans children, which did murmure mightily against him for his great wealth. Yea, Labans owne coun­tenance began to be changed, so that he was lesse kinde vnto him, then he had beene before.

It was no doubt an affliction, and that a bitter one too, for him to be enuied of his owne neere Cousins and allies, yea of his own Vncle and father in lawe Laban, and that his good & long seruices were not better considered vpon [Page 124] by him and his children, and how that the Lord had for his sake prospered them all. But though his nearest kins-men and allies, were thus changed in their affec­tion towards Iacob, yet in the mean time, God who is vnchange­able in his loue (for whom he lo­ueth, Ierim. 31.3 Ioh. 13.1. he loueth with an euerla­sting loue) did neuer alter his countenance and affection in his behalfe. When Iacob was most crossed of men, then did God shew himselfe most kinde. And the frowardnes of his friends was not of so great force to cast him downe, as the present fauour of God was to holde him vp. Instruction. 58 Whereby we are taught to haue alwayes our greatest affiance in Gods fauour, for though our fa­thers and our mothers, let alone our kins-men or allies, should [Page 125] faile vs and forsake vs; Psal. 27.10 & 125.1. & 146.3 yet the Lord will gather vs vp. They that trust in the Lord shall be as mount Si­on, which cannot be remoued, but re­maineth for euer. Put not your trust in Princes (saith that godly Prince) nor in the sonne of man, Ierem. 17.5.6.7.8. for there is no helpe in him. Cursed be the man (saith the Lord) that trusteth in man, and maketh flesh his arme, and withdraweth his heart from the Lord, for he shall be like the heath in the Wil­dernes, and shall not see when any good commeth, but shall inhabit the parched places in the Wildernes, in a salt land & not inhabited. But blessed be the man that trusteth in the Lord, & whose hope the Lord is, for he shall be as a tree planted by the water, which spreadeth out her rootes by the riuer, and shall not feele when the heate commeth, but her leafe shall be greene, and shall not care for the yeere of drought, neither [Page 126] shall cease from yeelding fruit. Such a well rooted, greene, and faire branched tree was Iacob, who tru­sted in the Lord and not in man, and therefore when as man frow­ned on him God fauoured him, Gen 31.3.13.17.18 24. & bid him leaue his Vncle Laban and returne into his own land: Where he prōised to establish him & his seede, & to make them in number as the dust of the earth, and as the stars of the heauen. And such was the care of the Lord for his seruant Iacob that when as after his depar­ture he was pursued by his father in lawe Laban, God did admonish him by a dreame that he should Instruction. 59 not speake vnto Iacob so much as one euill word. Wherin all faith­full folkes are instructed to com­mit, and commend their wayes and estate vnto the gracious pro­uidence of God, who will both [Page 127] help vs himselfe, and hinder o­thers from doing vs any harme.

Moreouer when as Iacob was in his iourney, Gen. 32.1.2.3.4.5.6.7. and was greatly af­frighted and troubled, because of his brother Esau, the Lord sent his Angels to meete him, and to ac­companie him for his preseruati­on and safetie: accordirg to the saying of the Psalmist, Psal. 34.7. & 19.11. The Angell of the Lord pitcheth round about all them that feare him, and deliuereth them. He shall giue his Angels charge ouer them to keepe them in all their wayes. Thus we read that the Lord comforted Hagar by an Angel, Gen. 16.7. to 15 when she fled from her mistris Sara, for vsing her roughly. Thus an Angel stayed Abra­ham at the Lords appointment, Gen. 22.11.12. from sacrificing his Sonne. Thus an Angel conducted Eliezer Abra­hams seruant to finde a wife for Gen. 24.7.12.27.40 [Page 128] Isack. Thus an Angell comforted Eliah and nourished him when as he fled from Iezebell. 1 King. 19 5 6.7. Thus an An­gell comforted and encouraged Ioshua being about the besieging of Ierico. Iosh. 5.13.14.15. Thus an Angel appeared vnto Gideon, Iudg 6.11. to 28. to appoint him to be the sauiour of Israel, out of the Midianites hands. Thus the Angel Raphael was sent of God to guide Tobias in his wayes, Tob 5.6. & 1.3.14 15.18.19 20.21.22 Act 1 [...] 7 8 9 10 11 12. & 27.23.24 and to prosper his busines. Thus the holy An­gels deliuered the Apostles out of prison, and another Angel shewed Saint Paul that none of them with him in the Ship should perish. Also the Angels ministred vnto our Sauiour Christ in the Wildernes after his fourtie dayes fasting. Mat 4.11. Luke. 22.4.5. And another Angel com­forted him in the garden before his apprehension. Mat. 29.24 53. He might like­wise haue had legiōs of Angels to [Page 129] deliuer him from the violence of the Iewes, but he would not. Also the Angels did tell the Maries and the rest of the deuout women, Mat. 28.5.6. the newes of our Sauiours resur­rection. In one word, Luk. 15.7.10. as the An­gels reioyce at the sinners con­uersion, so are they appointed of God for the faithfuls protection, and consolation; according to that saying of the Lord vnto his people: Exod. 23.20.23. & 32.2 Behold I send an Angel be­fore thee to keepe thee in thy way, and to bring thee to the place which I haue prepared. Finally, our Sauiour teacheth vs in the Gospell, Mat. 18.10 that the Angels are appointed of God to be gardians of little Children. Iacob prayed vnto the Lord to de­liuer him from the hand of Esau, Gen. 32 9.10.11.24.25.28. and the Lord heard him, and in token that he should ouercome his brothers anger, made his An­gell [Page 130] to wrestle with him, and in the wrestling strengthned Iacob, so that the Angell could not pre­uaile. Thereby giuing him to vn­derstand, that if an Angell was not able to vanquish him when as God was on his side to strengthen him, how much lesse should his brother being a mortall man be able to giue him the foile? And therefore the Angell said vnto Ia­cob, thy name shalbe called Iacob no more, but Israell, because thou hast had power with God, thou Instruction. 60 shalt also preuaile with men. And herein we are admonished in the time of anguish, and aduersity, but cheifely whenas we are in per­ril (by reason of great men) to haue our recourse vnto God with Iacob, praying him to deliuer vs from the hands of our enemies that are stronger then wee. This hath all­waies [Page 131] beene the custome of the men of God, namely of Godly Dauid. Lord how are mine aduer­saries increased? Psal. 3.1.3.4.5.6.7. (said this holy man when as he fled from his son Absalon) How many rise against me? But thou Lord art a Buckler for me: my glory, and the lifter vp of mine head. I did call vnto the Lord with my voyce, and he heard me out of his holy moun­taine, I laied me downe and slept, and rose vp againe: for the Lord sustained me. I would not be afraid for ten thou­sand of the people that should beset me round about. O Lord arise, helpe me my God, for thou hast smitten all mine enemies vpon the cheeke-bone: thou hast broaken the teeth of the wicked. The Lord was Dauids gard against the insurrection of his Sonne, and likewise against the persecution of Saul. Psal. 18.32 to 42. God girded him with strength and taught his hands to [Page 132] fight, so that he not onely woun­ded his enemies that they were not able to rise, but also consu­med them, for he beat them as small as the dust before the winde, and tread them flat as the clay in the street.

And as God consumed Dauids enemies, so he changed the hearts of Iacobs aduersaries. This great King of hearts softned Esaus heart in his brothers behalfe, for no sooner came he into his brothers sight and had done obeisance in humble manner before him, but as soone, God touched Esaus heart with a correspondent affection, so that he ran to meete him, and em­braced him, and fell on his neck, and they wept for ioy out of a kinde tendernesse of heart. Thus Esau that once hated his brother mortally, now loued him excee­dingly; [Page 133] and he that once intended to kill him, now blesseth him; and he that once did banish and chase him away, now runneth to meete and to embrace him in his armes. Instruction. 61 In Esaus demeanour we are taught to ouercome all carnall desire of reuenge, though we haue power to be auenged on such as haue either crossed vs, or yet done vs any wrong. Rom. 12.19.20.21. Dearely beloued (saith the Apostle) auenge not your selues, but giue place vnto wrath, for it is written, Vengeance is mine: I wil repay, saith the Lord. Therefore if thine ene­my hunger, feede him; if he thirst, giue him drinke; for in so doing thou shalt heape coales of fire vpon his head. Be not ouercome of euill, but ouer­come euill with goodnes. Againe, in Iacobs humble behauiour towards his Brother (for it is said that he bowed himselfe seauen times to [Page 134] the ground before his brother whome he called his Lord, and that he sent him a present of his goods that he might finde fauour in his sight:) In Iacobs humility, Instruction. 62 and curtesie, I say, the children of God are taught to vse all the ordinary meanes of pacifying and appeasing such as we know to beare vs any euill will, whether by dooing of externall submission and obeisance, or by vsing hono­rable and reuerent compellations in their behalfe, or yet by giuing or sending them a present of such goods as the Lord hath bestowed vpon vs. The present that Iacob sent vnto his brother Esau, he cal­leth his blessing; insinuating ther­by that as it was a blessing from God vnto him: so should it be a blessing to his brother from God by Iacobs hands. And it is ve­rie [Page 135] likely that the Lord blessed E­sau for Iacobs sake, for being ap­peased towards his brother, and for vsing him so kindely as he did, as he likewise had blessed Laban for the same Iacobs sake.

But the pietie and religion of Iacob is notable: Gen. 33.5 11 God (saith he) hath had mercie on me, and therefore haue I all things. First he acknowledgeth his children to be Gods gift, they are the children (quoth he to his brother) whome God of his grace hath giuen thy seruant. Gen 48.8.9 The like said Io­seph of his sonnes to his father Ia­cob. Then his goods he acknow­ledgeth to haue them, and holde them of God. Gen. 32.10 I am not worthie (saith this worthy man in his prayer vnto God) of the least of thy mercies, and all the truth, which thou hast shewed vnto thy seruant: For with my staffe came Iouer this Iorden, and [Page 136] now haue I gotten two bands. He ac­knowledgeth Gods mercie and free fauour, and not his owne merite, or any worthynes flowing from his nature to be the foun­taine of his good Fortune, and the wel-spring of all his wealth. Instruction. 63 In the which confession and ac­knowledgement, all the chil­dren of God ought to imitate him. For God giueth to all, life and breath, and all good things, of his owne free grace in Christ Iesus. Luk. 21.36 Reuel. 3.4. Ephes. 4.1. And whatsoeuer worthi­nes there is in vs, it is not of vs, but of him and from him, who hath called vs and translated vs, into the kingdome of his Sonne, and made vs partakers of his rich grace: 2. Cor 3.5. Act. 17 25.28. For our sufficiencie is of God, and in him we liue, we moue and haue our being saith Saint Paul. Om­ne bonum Dei donum. Euery good [Page 137] giuing (saith S. Iames another Ia­cob) and euerie perfite gift is from a­boue, Iam. 1.17 and commeth downe from the father of lights.

But Iacob thought it not enough to be religious in a priuate man­ner, but he would also make an outward demonstration of his pi­etie and faith in the sight of those amongst whome he liued, and that both for the edifying of men, and for the more celebrious glori­fying of God. And therefore as soone as he had bought a parcell of ground in Schechem to pitch a Tent vpon, he also set vp there an Alter, and called it the mightie God of Israel. The same was the pious practise of his religious forefathers, Isack and Abraham. Ia­cob by the erection of this Alter and by giuing it this name, Gen. 33.18.19.20. would shew to the whole world in a most [Page 138] publike and open manner, that he did confesse and professe that all his might, strength, power, pro­speritie and hap, was the meere gift of God who loued him be­fore Instruction. 64 he was borne. And herein we are taught, whensoeuer we do receiue at Gods hands any nota­ble benefite and blessing spirituall or temporall, as of safetie, and prosperitie, that we endeuour by all meanes not onely to proue thankefull therefore in a priuate manner, but also to make as pub­like a demonstration of our thank­fulnes as we possibly can, as by building or repairing of Church­es, for the honour of God, or of hospitalls and almes houses for the help and reliefe of the poore. Let your light so shine (saith our Sa­uiour) before men, Mat 5.16. Philip. 2.15 that they seeing your good workes may glorifie your [Page 139] father which is heauen. And there­fore we see that deuoute Dauid, Psal. 22.22 25 & 116.12 13.14.17 18.19 saith not onely that he would praise God publikely in the midst of the congregation, but also that he would performe his vowes in the sight of them that feare him, euen in the presence of all his people.

Likewise when at the Lords appointment godly Iacob went to dwell in Bethel, Gen. 35.1.2.3.4.5. there he also e­rected an Alter vnto God that appeared vnto him when as he fled from his brother Esau, and heard him in the day of his tribu­bulation, and was with him in the way which he went. And not onely this, but he also comman­ded all those of his houshold to put away all strange Gods from them, and to clense themselues, and to change their garments. For [Page 140] it doth appeare that there were some of his seruants which had beene brought vp in Idolatrie in the land of Haran where he had serued his vncle Laban. Gen. 31.19.30. Who like­wise him selfe was not free from that sinne: as may appeare by that it is recorded how that Rahel Labans daughter, and Iacobs wife stole away her fathers Idoles, the Instruction. 65 which Laban calleth his Gods. Wherein may be espied the great madnes and blindenes of men, in making vnto themselues such Gods as are not able to keepe themselues from the stealing hands of theeues. Psal. 115.4.5.6.7.8. Their Idoles (saith the Psalmist) are siluer and gold, euen the worke of mens hands: they are golden Gods, made of gold, not able to make golde: made by men, not able to make a man: no nor yet the least worme creeping vpon [Page 141] the earth: all which, the true God doth. They are dumbe Gods, for though they haue a mouth, they cannot speake, much lesse are they able to make the dumbe to speake. They are blinde Gods, for though they haue eyes, yet they cannot see, much lesse are they able to make the blinde to see. They are deafe Gods, for though they haue cares, yet can they not heare, much lesse are they able to make the deafe to heare. They are sense­les & dead Gods, for though they haue noses, yet they cannot smell, though they haue hands, yet can they not touch, though they haue feete, yet can they not walke, though they haue a throte, yet make they no sound: and in one word, though they haue the whole lineaments of a man, yet haue they no sparkle of the life of man: how [Page 142] much lesse haue they of the life of the euerliuing God? They that make them are like vnto them: so are all that trust in them. Euen more sense­les and blockish then stockes or stones. Isai. 44.9.10.11.12.13.14.15 16.17.18.19.20. And therefore the Lord by his Prophet promiseth to con­found these shop-gods of stone and timber, and these forge-gods of golde and siluer; euen all these vaine hand-made Gods, together with the fond and foolish God­makers.

Thus in the person of Iacob are all maisters of families taught to take care, that the onely true God be acknowledged and worshiped of their whole houshold. For it is a verie hard thing me thinketh that the man that worshipeth a false God, should proue a true ser­uant in his maisters behalfe. It ought then to be their chiefe care [Page 143] to see that their seruants be such as serue God, and feare him, by the meanes both of a pious and christian profession, and of a ver­tuous and honest conuersasion. For if they feare God sincerely, it can not be but they wil serue their maisters likewise for Gods sake, and in him, conscionably & care­fully. Thus the Lord who loued Iacob before he was borne, was feared, loued and honoured of Ia­cob after he was borne: and not onely of him, but also of his whole houshold. And therfore the Lord not onely honoured him with his presence in appearing vnto him, Gen. 35.9.13.15.22. & blessing him, but he also blessed his seede for his sake. I am God all sufficient (saith the Lord vnto his seruant) grow and multiply, a nation and a multitude of nations shall spring of thee, and kings shall come out of thy [Page 144] loynes. Also I will giue thee the land which I gaue to Abraham and Isack, euen vnto thee and thy seed after thee. The Lord blessed him likewise with a great issue, and gaue him twelue Sonnes, for whose vertu­ous education he was exceeding carefull. For he tooke order that they should not spend their young yeeres in idlenes, but should be occupied about cattel euen from their child-hood. And as he did with great diligence incourage them to vertue, so did he not faile to correct them, and sharply re­proue them when as they did offend, or fall into any vice: as he did Reuben for his vncleannes, Gen. 34.1.7.25.26.27.28.29.30.31. & 35.22. & 49.4.5.6.7. & Simeon and Leui with the rest of their brethren for their reuenge wrought vpon the Shechemites for Shechems deflowring of their si­ster Dinah.

[Page 145]And heerein are all fathers and mothers taught, to be verie watchfull and carefull for the ver­tuous education and honest con­uersation of their children.

Thus we read how that Abra­ham commanded his children to keepe the way of the Lord. Gen. 18.19 And how that Moses did exhort the people of Israell to teach their children how they ought to vn­derstand and keepe Gods ordinan­ces: and because that Eli the high Priest and Iudge of Israell did not correct his sonnes more sharply then he did for their sinne; Deut. 4.9 14.20. & 32.46. and tooke not so great paines as he ought to reclaime them from their lewde and wicked waies, therefore the Lord said thus vnto Eli. 1. Sam. 22.31.32 33.34 Behould the daies come that I will cut off thine arme and the arme of thy others house, that there shall not be an [Page 146] old man in thine house for euer. And this shall be a signe vnto thee, that shall come vpon thy two sonnes Hoph­ni, and Phinehas: in one day they shall both die. And afterward the Lord shewed Samuel what should be­come of Eli and his house. 1. Sam. 3.11.12 13 14. I will iudge his house for euer, for the ini­quity which he knoweth, because his sonnes ran into a slander and he staied them not. And behold the issue of the Lords commination and threatning! 1. Sam 4 11.17.18.19.20.21 22. In one day Elies two insolent sonnes were slaine of the Philistims in the field. And old Eli hearing of his sonnes death, and of the taking of the Arke of God (the tidings wherof grieued him most) fell from his seate backwards by the side of the gate, so that his neck brake, and he died. Besides that which befell vnto his daughter in law, who no sooner [Page 147] heard the report that the Arke of God was taken, and that her fa­ther in law and her husband were dead, but she was stricken with such a sorrow, that she trauailed before her time, and died when as she had named the childe Icha­hod, saying, The glory is departed from Israell; for the Arke of God is taken. So great is the anger of God a­gainst Parents for their negli­gence in correcting and directing their children as they ought; and therefore wise Salomon doth dou­ble and treble his admonitions and exhortations to Parents, that they neglect not this great duty. He that spareth his rodd, Pro 13 24 & 19.18. & 22.15. & 23.13. & 29.15. hateth his son: but he that loueth him chasteneth him betime. Chasten thy sonne while there is yet hope, and let not thy soule spare for his murmuring. Foolishnes is bound in the heart of a childe, but the [Page 148] rodd of correction shall driue it away from him, withhould not therefore correction from the childe, for if thou smite him with the rodd, he shall not die. The rodd and correction giue wis­dome, but a childe set at liberty maketh his mother ashamed. The summe of all is this, that the rodd hath a certaine efficacy to driue away foolishnes and fondnes out of the heads of children, and to driue in wisedome and vertue into their hearts. And that if the father smite his childes body with the birchen rod of temporal correctiō, Sathan shall not smite his soule with the bruising, yron rod of eternall de­struction. To the same purpose Ie­sus the sonne of Sirach in his wise­dome exhorteth Parents not to bring vp their children delicately and wantonly, nor to giue them too much liberty, nor yet to [Page 149] withhould from them due cor­rection. Eccles. 30.1.2.3.4.5.6.7.8.9.10 11.12.13. He that loueth his sonne (saith he) causeth him oft to feele the rodd, that he may haue ioy of him in the end. He that chastiseth his sonne shall haue ioy in him, and shall reioyce of him among his acquaintance. He that teacheth his sonne, grieueth the enemie, and before his friends he shall reioyce of him. Though his father die, yet is he as though he were not dead: for he hath left one behinde him that is like him. In his life he saw him, and had ioy in him, and was not sorie in his death, neither was he ashamed before his enemies. He left behinde him an a­venger against his enemies, & one that should shew fauour vnto his friends. He that flattereth his sonne bindeth vp his wounds, and his heart is greiued at euery crie. An vntamed horse will be stubborne, and a wanton childe will be wilfull. If thou bring vp thy sonne de­licately, [Page 150] he shall make thee affraid: and if thou play with him, he shall bring thee to heauinesse. Laugh not with him lest thou be sorry with him: and lest thou gnash thy teeth in the end. Giue him not libertie in his youth, and wink not at his folly. Bow downe his necke while he is yong, and beate him on the sides while he is a childe, least he wax stubborne & he disobedient vnto thee, and so bring sorrow vnto thine heart: chastise thy child, and be diligent there­in, least his shame grieue thee. And the same wise man in another place, Eccles. 7 23 24. [...]5. [...].27.28. as he exhorteth the childe to ho­nour his father with his whole heart, and not to forget the sor­rowes of his mother, but to re­member that he was borne of them, and that he cannot recom­pence them the things that they haue done for him: So he adui­seth parents to instruct their chil­dren, [Page 151] and to holde their necke from their youth: to keepe their daughters bodie, and not to shew their face cheerefull towards them, and to marry them to men of vnderstanding. Finally (saith the wise man) if children liue honest­ly, Eccles. 22.8 9. they shall put away the shame of their parents: But if children be proud with hautines and foolishnes, they defile the nobility of their kindred.

Thus we see then the great ver­tue of the rod in a discreet parents hand. Moses Rod lifted vp, Exo 14 10 21.22. deuided the waters, & made dry ground to appeare in the mides of the Sea, to giue the children of Israel passage to the land of Canaan. And the fathers or mothers rod being lif­ted vpon their children, will be a meanes to deuide the waters of the waywardnes & wantonnes of their yong yeares, & to calme the raging [Page 152] sea of their vnruly passions, and fleshly afflictions. Whereby their soule may walke as it were on drie ground securely, and safe­ly, without any impediment to­wardes the land of the heauenly Canaan. Exod. 17.5 And as Moses rod brought forth water out of the hard Rocke being smitten therewith: so shall the parents rod not onely bring forth of the rockie nature of their children, the teares of Lamenta­tion; but also turne the stonie hardnes and obstinatenes of their stubborne inclination, into the streamie softnes of a docible dis­position. The Rod or tree which Moses did cast into the waters of Marah, Exod 15.23.24.25. made the bitter water sweete. And the rod of Correcti­on will turne the bitternes of the childes nature into the sweetnes of a dutifull behauiour. Finally, [Page 153] as Aarons rod budded, Num. 17.8 & brought forth blossomes and beare ripe Almonds: So the teaching Rod (for Aaron signifieth a teacher) of fathers, mothers and Schoolmai­sters, will make children to bring forth the buddes and blossoms of an hopefull behauiour in their yong yeeres; and to beare the ripe Almonds of honest and religious actions in their riper yeeres.

Let not Parents then spare the rod; for the rod vsed with dis­cretion, is a meanes to bring children vnto God. I say, with discretion; because Parents and preceptors must not kill children with cruelry, but correct thē with lenity: they must not ouercharge them rudely with the blowes of indignation; but chasten them ruthfully with the stripes of com­passion. In one word, corrections [Page 154] must not serue for the destruction of the body, but for the instructi­on of the Soule. And if it chance that a child be of so gentle & ge­nerous a disposition that he may be reclaimed or wonne with faire perswasions, and gentle enduce­ments and allurements, then were it but meere madnes to vse any roughnes or austere sharpnes in his behalfe: And therfore as chil­dren must harken diligently vnto the exhortation of the Apostle; Children obey your parents in the Lord: Ephes. 6.1.2.3.4. For this is right; honour thy father and thy mother (which is the first commandement with promise) that it may be well with thee, and that thou maist liue long on the earth. So must parents listen vnto the ad­monition of the same Apostle thus, and yee fathers prouoke not your children to wrath: but bring them vp [Page 155] in instruction and information of the Lord.

Neither must they faile to bring them vp in some lawfull calling, and rather in some mechanicall trade and manuall occupation, then that they should liue idle: for so did Iacob bring vp his Sons. So that when as Pharao said vnto them, What is your trade? they an­swered the king, Gen 47.3. Thy seruants are sheep-heards, both we and our fathers. Prouer. 27.23.24.25 26.27. Be diligent to know the state of thy flocke, (saith Salomon) and take heede to the heardes, for riches remaine not alwayes, nor the crowne from genera­tion to generation. The hay discouereth it selfe, and the grasse appeareth, and the hearbes of the mountaines are ga­thered. The Lambes are for thy cloathing, and the Goates are the price of the field. And let the milke of the Goates be sufficient for thy foode, for [Page 156] the foode of thy familie, and for the sustenance of thy maides. Hate not la­borious worke (saith Iesus the Sonne of Sirach) neither the husbandrie which the most high hath created. Eccles. 7.15 22. And if thou haue cattell, looke well to them. Neither let a man be ashamed of a mechanicall trade, for we see that Ioseph the husband of Marie, Mat. 13.55 Mar. 6.3. Luk. 2.51. Mat. 4.18.19.20.21. & 8.23.24. Luk. 4.4.5 Act. 18.1.2.3. Exod. 28.3 & 31.2.3.4.5.6. & 35.30.31.32 33.34.35. and Iesus the Sonne of Marie, yea, the Sonne of God disdained not to play the Carpenter. And the Apostles were fisher-men, and St. Paul was a maker of Tents. And it is recorded of Bezaleel and Aholeab two Trades-men that God gaue them much knowledge in mecha­nicall things, euen filled them with an excellent spirit of wis­dome, vnderstanding, and know­ledge in all work-manship, to worke curiously in gold, siluer, brasse, in grauing, and setting of [Page 157] stones, in hewing and caruing of wood, in working of broydred and needle worke in blue Silke, in Purple, in Scarlet, and in fine linnen: finally in weauing and working of all manner of curious work man-ship. Let no man I say then be ashamed of a mechanicall Trade or craft, seeing it is a gift of Gods spirit, and that (as Siracides saith) in the hands of the crafts-man shall the workes be commended. Eccles. 9.19

Moreouer, Gen 36.7. the Lord blessed Ia­cob with abundance of substance and store; with cattell, Sheepe, Beeues, Camels, and Asses in great number, as he had done his father Abraham and Isack before. Gen. 41. & 45. & 46. & 47. And in the time of the great and long famine of seauen yeeres that was throughout the world, God prouided for Iacob and his houshould by the hand of Ioseph his sonne, [Page 158] whome the Lord vnwitting his father & brethren, had preferred to be ruler ouer all Egipt next vn­der the King. Thus the holy man as he was blessed of God for his godly liuing, and spent his daies in blessing of God: So he ended them in blessing of God, and in blessing of his children in the Instruction. 68 name of God. Teaching by his example all fathers and mothers, liuing and dying, to doe the like in the behalfe of their children; and that they teach them to know and acknowledge that all blessed­nes both spirituall and tempo­rall, is the fruite and effect of Gods blessing of them: and that therefore the praise of our whole happines must be ascribed vnto God: Eccle. 44.23.24. euen vnto him who (as Ie­sus the Sonne of Sirach speaketh in Iacobs praise) caused the blessing [Page 159] of all men to rest vpon the head of Ia­cob, and made himselfe knowen by his blessings and gaue him an heritage, and deuided his portions, and parted them amongst the twelue tribes.