world made began in time since the creation of the world is an outward action of God voluntary The very same answer may be made vnto the rule wheÌ„ the cause is the effect is the cause eternal therfore the effect to wit y e world For this holdeth in natural things also that worke naturally necessarily but not in things y e worke freely willingly as God did in creating Otherwise euery house must be as ancient as the Carpenter that made it No the relatioÌ„ ther betwixt y e cause the effect beginneth in time after because he is a voluntary cause so is it with God Silly then slack are these conclusions you euidently see and far from demonstrations Thirdly they reason thus That which hath no alteration is not subiect to generation or corruption The heauen hath no alterations for thus many thousand yeares none haue beene obserued Therefore it is not subiect to generation to be made or corruption to cease to be Therefore it is eternall We aunswer that all though it might be truly sayde that many partes of the world are subiect to alteratioÌ„s as the aire the water the earth c and consequently the whole not perpetuall whose parts be alterable Yet with diuinitie we rather say that Generatio physica naturall generation and creation be two things and differ much so do Corruptio physica naturall corruption and violent destruction which a renuing shal follow Therefore although neither generation nor corruption can be without alteration yet things may be created that haue no alterations as Angels stars soules And by diuine power celestiall bodies may be destroyed or at least changed and renued according to the saying Heauen and earth shall passe and againe They all shall waxe old as doth a garment c. Behold I create a new heauen and new earth and with such like For the argument then it may be granted that albeit the world was not Genitus generated as I may say yet it was created by God of nothing and so their purpose faileth for all this cauill also Fourthly they say Time is eternall therefore motus moouing for time is the measure of moouing if motion then a thing moued to wit the world c. For answer wherevnto first the consequence may be denyed for time is not onely taken as philosophy taketh it for measure of moouing according to first and later But sometime it is put simply and absolutely for the continuance of a thing though it be not the measure of the motion of the same So may we call eternitie and that infinite continuance that I may so speake of God who hath bin from euerlasting But this is improperly for indeed the maner that hath taken place in schooles is to call time the measure of mouing Now Aristotle not able by naturall wit to see rightly what difference was betwixt time eternitie or what maner of continuance eternitie was iudged time to be eternall because he saw an eternitie of a moouer which is not so for there may be a mouer eternall to wit God albeit no motus corporis mobilis for God is not corpus mobile as the parts of the world are as philosophie meaneth Now Tempus est mensura motus corporis mobilis non dei according to Philosophy Secondly touching the antecedent that time is eternall it may truly also be denyed And for that which is vsually brought to prooue it that it began with the first moouer in some moment or poynte of time which point being a coniunction of passed and future presupposeth a point passed and so an other infinitely it may be answered that euery point of time is not a continuer ioiner of passed and future but it is also sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amending of time whether it be at the beginning or ending for as for example the point in the line is not euer a continuer of the same line ioyning that which followeth after to that which went before but also a certaine thing both beginning and ending the line So in time there is Nunc initians a beginning and an instant or a present that beginneth with the thing as when the world tooke his beginning then began also such an instant or present there is also Nunc continuans a continuing pointe which is properly called time because Tempus est fluxio à priori ad posterius a going from the first to the later and at last there shall be Nunc terminans an ending point to wit the end of the world now thus created moouing and bâ—ing Nothing therefore helpeth this argument to prooue an eternitie of the world more then the rest did Many mo might be alleadged to this purpose but no better then these and I iudge neither these nor them very pleasant to such as I specially labour to profit because they conceiue not such consequences Wherefore I cut them off and this onely I commend vnto you to be thought of It is impossible euen by the Philosophers owne rules that there should be mo infinites then one Now God is one infinite therefore nothing els in heauen or earth beside But whatsoeuer is else it had a beginning and many things shall haue an ending also The rest by his power shall haue an eternitie giuen them to continue not of themselues 4 How did God create all things Not by or with any labour but by his word for He spake the word saith the Psalme and they were made he commanded and they were created Liberrime sine vlla coactione noÌ„ necessitate absoluta sed necessitate coÌ„sequentiae nempe suae voluÌ„tatis Freely without any coÌ„straint not by an absolute necessitie but by a necessitie of consequence to wit of his owne good wil. Solo nutu sine vlla mutatione aut fatigatione Onely with his beck without any change or wearines in hâ—mselfe which is the highest and excellentest kinde of working 5 Whereof Not of his essence neither of any former matter coeternall with himselfe but of nothing for if by him all things were made surely beside him nothing is excepted from making no not that first matter wherevpon all things were made But you will say man was made of the dust of the earth fishes and fowles of the water woman of man and then how were all things made of nothing Damascene answereth Deus fecit omnia ex nihilo alia quidem immediate alia mediate God made all things of nothing but some immediatly others mediatly His meaning is that God made first of nothing a matter a first matter whereof he made all other things Now that first matter is made of nothing immediatly but the rest that were formed of that matter were formed of nothing mediatly because they were made of that which was made of nothing and so secondarily or mediatly as I say then of nothing But then you will say againe Ex nihilo nihil fit Of nothing nothing is made And I answere you that so it is
bee good for vs to liue we shall liue and when an other place shall be better for vs the Lorde as he did Henoch can take vs away yea and will if we trust in him 8 Lastlye let vs thinke vpon this occasion that though all of vs in bodye cannot obtaine this honour to bee thus caught vp to walke with God yet may we in minde be partakers of this much to ascend vpwarde to haue our hearts aboue and not beneath and to walke in spirit amongst those endlesse ioyes that are prepared for vs. Chap. 6. Hitherto wee haue heard of mans generation now must wee heare of his degeneration that wee may well perceiue if wee will see any thing how vaine a thing man is rebelling euer against his God This whole Chapter contayneth cheefelye but these three thinges 1 Mans degeneration from God in the foure firste verses 2 The iustice of God ordaining punishment for him from the 5. verse to the 8. 3 The mercie of God euen in this Iustice from the 8. to the end 1TOuching the first it teacheth vs as I sayd the great and greeuous corruption of man who the more bound hee is for mercy to serue God trulye the more apte and prone hee is to offend him highlye The Lorde had nowe increased mankinde them manye to theyr great comforts if they could haue vsed it and nowe without all regarde and thankefulnesse for such his goodnesse headily and hastilye wickedlye and vngodlye they prouoke him to anger and great displeasure against them by fleshlye following their owne willes euerye man marrying as hee best lyked for outwarde beautye without regarde of Gods liking and inwarde vertue The Sonnes of God that is the Children of the godlye sawe the daughters of men that is of wicked parents descended such 〈◊〉 Kain was that they were fayre and they tooke them wiues of all that they liked 2 Wee see howe greeuous a thing vnequall mariages bee when the godlye with the vngodlye the beleeuing with the Infidels the religious with the superstitious are vnequally yoaked surely euen so greeuous to God that for this cause especially the whole world was destroyed by the Flud The Lord is no changeling he disliked it euer and disliketh it still It is a secret poyson that destroyeth vertue more speedily then anye thing Salomon was ouerthrowne by the daughters of men for all his wisedome Iehosaphat matched his Sonne to Ahabs daughter and it was his destruction Hee forsooke the waye of the Lorde and wrought all wickednesse in a full measure Whye because sayth the Texte The Daughter of Ahab was his Wife Ahab was wicked but a wicked Wife made him farre worse for shee prouoked him saith the Texte Be not vnequally yoaked with the Infidels saith the Apostle for what felowship hath righteousnesse with vnrighteousnesse and what communion hath light with darkenesse what concord hath Christ with Belial or what parte hath the beleeuer with the Infidell It is a lawe of mariage that should not bee broken that it bee in the Lorde that is with his liking and in his feare with such as bee godlye and hould the truth Our children we allow not to marrye against our wils but our right wee challenge to giue a consent And shall the Children of God seeke no consent of theyr Father in Heauen to theyr marriages But his consent hee will neuer giue to marrye his enemie and therefore doe it not It is not lawfull it is not expedient if it were lawfull The Flud came to so much such disobedience and forget it neuer 2 Consider how God hateth it that in mariage onely beautie and fauour should be respected for theyr fairenesse the sonnes of God chose wicked Women saith this place and God plagued it Fauour is deceitfull and beautie is vanitie saith wise Salomon but a Woman that feareth God she shall be praysed 3 Marke the worde striue in the 3. verse My spirite shall not alwayes striue with man And see in it and by it the deepnesse of Gods goodnesse to vs miserable sinners he dooth not by and by bring vpon vs the desarte of our sinnes but beareth with vs and long beareth with vs daylye and hourelye giuing mercy more notwithstanding all those sinnes yea he striueth with vs and tuggeth with vs that wee might be saued and not perish O what a God is this Looke how your selfe striue with your childe or friend whome you loue to bring him to good and to saue him from euill euen so doth the Lord with you yea much and farre more As I liue as I liue sayth the Lord I desire not the death of the wicked but that he may turne from his way and liue O turne you turne you from your euil wayes for why will yee dye yee house of Israell The Lord of his promise is not slack as some men count slacknesse but is patient toward vs and would haue no man to perish but would all men to come to repentance sayth the Apostle Peter And despisest thou O man sayth S. Paule the riches of Gods bountifulnes and patience and long suffering not knowing that the bountifulnes of God leadeth thee to repentance Thus good is God and thus he striueth with vs. 4 Agayne marke his mercy in the time that hee graunteth heere to repentance An hundred and twentie yeares sayth hee shall his dayes bee that is though thus greatly and greeuously man hath offended and euen all the earth is become corrupt so that with great iustice I might bring a flood foorthwith and consume them all yet will I not doo so but still beare longer and looke for amendment yea an hundred and twentie yeares yet will I giue him ere I bring the flood vpon him to see if they will returne and auoid my wrath What is long suffring if this be not and this is the sweete nature of our God 5 Of Gyants and mightie men the word speaketh sundrie times in seuerall places Heere he sayth of these vngodly mariages came many of them which being mightyer then the vsuall sort of men vsurped by their might authoritie ouer others and did degenerate from the simplicitie wherein their Fathers lyued In the booke of Numbers they that went to search the land of Canaan when they returned made report that they had seene there Gyants in comparison of whome they seemed Grashoppers In Deuteronomie mention is made of Og the King of Bashan whose bed was of iron nine cubits long and foure cubits brode That great Goliah also of the Philistims you remember S. Austen sayth he saw the tooth of a man as great as an hundred of ours what was the body then somewhat you may guesse Plinie reporteth that in Crete out of a mountayne was digged the remnants of a man by guesse of proportion when hee liued six and fortie cubits but there were no end to tell you all we reade of this matter Thus much
by God Why was y e matter now in any likelyhod truly no. Abraham was but a stranger in Canaan yet neyther had any more possession then the sepulchre that he bought there for to bury his wife in But by his faith which wauered not one iote in Gods promise he possessed euen the whole land and therefore he would not suffer his sonne to be remoued thence to the woman if the woman would not come to him O that wee had such faith to beleeue what is promised vs and to expect it with assuring hope then should our hearts be free from many cares that now oppresse them and we possesse to our good content what yet in mans eyes we haue no hould of 11 In the 7. verse Abraham maketh mention of the Lords calling of him out of his owne Countrey into that where hee now was and so stayeth himselfe vpon that that by no meanes he will doubt but God will go forward with his mercy begun in this and by this his calling So so and euen so should all wee bee in that calling whatsoeuer vnto good that God voutsafeth vs. As for example if the Lord haue called vs into the land of light by hearing the word preached vnto vs or any other good meanes whatsoeuer neyther should the world nor wants of men neyther any thing in this life make vs returne to the land of darkenesse againe So of Magistracie or Ministerie or such lyke the calling of God should be our strong stayes to goe through with it against all assalts to the contrary But especially this is a place and an example for them that for any earthly preferment in mariage of their children can be very well content that they should bee caried from Canaan euen againe and againe to Mesopotamia that is from the grace and light of God which hee hath giuen and from the place where he hath promised to giue an inheritance into the mists and cloudes of ould ignorance againe and all damnable superstition Abraham heere abhorreth it though his sonne should lose his wife thereby and surely as he should be our example to folow euer so shall he be their condemnation that will not doo it 12 Marke againe in this verse the arguments whereby Abraham strengtheneth his faith First hee aledged the deede of God in these words qui eduxit me which brought me out Secondly his promise qui loquutus est iurauit which spake vnto me and sware And why doth hee not alledge his owne doings and say because I obeyed hym and left mine owne countrey for him or because agayne I offered to kill this sonne of mine when he bad me and to offer him vp in sacrifice to him or some such lyke surely because the children of God were neuer acquaynted with bragging of their owne works and putting God in the nose with their owne merits Some do it and alas will not see how they offende in it but men and women possessed with Gods sauing spirit neuer did it neither will doo it Abraham knewe merits in hym were no such props to his faith as mercies in God and therefore silent in the one with comfort he aledgeth and remembreth the other So let vs doo if wee haue no calling but the common calling of Christians And if wee bee further eyther Magistrates or Ministers or such lyke then consider also how fitly wee may doo it For as Abraham had the deede of God in bringing hym out so haue Magistrates and Ministers in geuing them that place And as Abraham had hys promise and hys oth verely so haue they that hee wyll bee with them in the cause of iustice and in theyr ministerie to the verye worldes ende Bee it concluded then in our soules for euer that the Angell of God shall be with vs as heere Abraham speaketh so long as wee liue to honor God by a faithfull seruice and not our owne selues by some subtill seemings for God seeth 13 I cannot but remember you of it also how when the seruant putteth the case the woman would not come so farre Abraham doth not bid him tell her what wealth shee shall haue what riches and treasure and that his sonne should haue all or so forth but he answereth by his trust and assurance that the Lord would moue her and bring it to passe if it were his liking and therefore hee sayth the Lord shall send his Angell c. Thus euer euer doth Religion perswade one way and earth and flesh and the world and other way 14 But if she will not sayth hee then c. Where wee see how fully doubting mindes are to be instructed Often times doe we promise good vnto men in the name of the Lord and wee hope it shall come to passe yet wisedome would that wee should more fully teach say as heere Abraham doth But if she will not c. That is yet if God will not thus and thus do for causes knowne to his owne wisedome and not vnto vs then this and this shall be your estate c. 15 Onely bring not my Sonne back agayne sayth hee repeating againe what hee had once giuen in charge before and we noted it O constant hart doth to abide himselfe and to keepe his posteritie in a strange countrey being once called thither although with wealth hee might returne and with his owne kindred peraduenture liue more quietly What a thing in a godly mans hart is a place apoynted hym of God How is he not fickle and fugitiue onely for greater worldly good without any direction from a better cause Yea how must not a man like without God his liking nor carue for himselfe a portion of this worlde where himselfe liketh but where the Lorde will be content remayning constant and with the same contented till the Lorde giue a going out Abraham had his griefes heere no doubt and probably may wee thinke the Cananites were not to hym as hys kindred nor Canaan as hys owne Countrey Yet so would the Lorde And wee see before our eyes that the heart of Abraham answereth to the Lorde O my God I am content to doo it and his toong chargeth his seruant againe bring not my Sonne back c. 16 Then the seruant sware sayth the text That is after hee had inquired questioned talked and was fully instructed concerning his maysters will and the ende of his othe then hee sware A very good example to teach all men how an othe is to be taken But alas where is this conscience and care and feeling with feare to abuse this dutie Where is hee that searcheth and secketh to knowe the matter and the depth of it how farre it may charge him what hee is requested to sweare vnto Yet thus doth Abrahams seruant heere and let vs note it The second part THe seruant thus instructed and sworne prepareth to his iourney and tooke ten Camells c. Teaching and shewing this wisedome that a thing is not
thy Gospell to this land and the light of thy countenance still in our dayes blessed for euer and euer for what is past 22 Marke how Rebecca vseth meanes to saue Iacobs life and yet she had Gods oracle that he should be mightie and rule ouer his brother so that if euer any might haue presumed of Gods apoyntment she for one might but yet she doth not but leauing that vseth ordinary meanes and sendeth him away How senselesse then is it that some talke of predestination that if it be to be saued they cannot be damned and if to be damned they cannot be saued and therefore no meanes to be vsed fye fye of such follies Do as Rebecca heere doth leaue God his apoyntment to himselfe and take the ordinary course to be saued heare his word beleeue his promises and indeuour to walke in the wayes of hys will then shall God performe his apoyntment to your comfort as he did to Iacob the other is but tempting of God and deceyuing your selues Christ himselfe flyeth into Egypt from Herod and yet apoynted of God to liue his time which no Herod could preuent with many moe Lastly note Rebeccas words to her husband I am weary of my life for the daughters of Heth c. See in them how going about to get Iacob leaue to depart the countrey she telleth not her husband the true cause least she should grieue his heart but maketh an other excuse yet a iust one Such wisedome and good discretion is commendable eyther in man or woman Thus shee had her desire her husbands minde not troubled her sonnes both saued and her selfe in peace and quiet It was the Lords goodnes thus to direct her and that Lord in mercy make all these things profitable to vs. Amen Chap. 28. The heads of this Chapter are chiefely these The Fathers counsell at his sonnes departure The fact of Esau The ladder that Iacob saw The vow which he made 1TOuching particulars First wee may marke how a sweet and temperate nature in ould Isaac ruleth and ouerruleth all his affections which otherwise were stirred vp against Iacob when once hee seeth the will of God what it is He is now so farre from raging or rayling agaynst Iacob that quietly and fatherly hee calleth him vnto him blesseth him and giueth him his counsell to direct his match This is a speciall place for grieued parents to consider of or friends whatsoeuer that wee bee not froward and wilfull when children or others haue offended Anger must haue an ende and the sight of Gods wyll must ouerrule vs. I haue heard of parents that neuer woulde relent what circumstances so euer were to moue them Theyr griefe may be iust but yet for all that Isaac heere is a better example then they are and let vs all thinke of it 2 Hee blesseth his sonne Iacob agayne the second time to confirme his faith and to strengthen his heart that the Lorde would be with him so long as hee serued him in all his matters such comfort were fathers blessings in those dayes to children which now very little or nothing are regarded 3 That he calleth him God all-sufficient See comfort and stay of all trauelers in strange places whose trauell lyeth vpon them eyther by any necessitie of their calling or for the truth and their good conscience sake Surely it is this God is all sufficient euer able to protect and saue them wheresoeuer they come so must Iacob thinke that goeth abrode and be comfortable so will Isaac thinke that parteth with him and by the same stay his heart concerning the safetie of his sonne So let vs c. 4 He forbiddeth him mariage with vnbeleeuers and it still doth remember vs how perfitly those godly Patriarks hated such vnequall matches eyther for lucre or pleasure as wee in these dayes make no conscience of 5 It may be agayne our learning to marke the estate of Iacob heere He is chosen and his brother reiected he is the blessed of his father and the blessed of the Lord yet must he now goe walke hee must abrode and shift for himselfe his countrey and fathers house are not for him a banished man must he be O Iacob wee see thy case and consider the lot very often of Gods deere ones God make vs blessed as thou wert for to be banished is no newes 6 When Esau saw saith the text c. Now then he seeth when he had offended but he should haue seene before he offended An ouerlate sight is good neither in pietie nor pollicie for though the prouerb sayd it is neuer too late to do well yet an other answereth that had I wist commeth euer behinde So heere c. 7 Esau seeketh to win his parents loue agayne but all in vayne and preposterously as long as hee taketh not away the cause of their displeasure to wit his Cananitish wiues Wee may learne thereby that in vayne also wee our selues shall â—eâ—ke Gods fauour and seeme religious except the cause of his wrath be done away by vs to wit our sinnes and hated offences 8 He lodged in the feelds to wit Iacob a stone vnder his head c. In which let vs marke his estate who was afterward rich and wealthy The wide feeld is his house the cold earth is his bed a stone is his pillow c. Where is our faith when we see this with patience to beare the time of our humbling triall knowing this and many mo examples of Gods exaltation of his childrens worldly estate when hee seeth his time For who seeing Iacob now woulde haue thought hee shoulde haue bin as hee was after when hee came backe agayne yet so hee was and so able is God to any if it be his will Only beleeue in thy aduersitie and despayre not 9 That night in his dreame hee saw a ladder vpon earth and the top of it reached vnto heauen and so the Angels went vp and downe by it The letter sheweth vs the goodnes of God euer comforting his and strengthning them yea then especially when their neede is greatest of comfort as diuers times we haue seene before in this booke The mystery of this ladder may bee this The ladder is Christ The foote of it in earth noteth his humanitie man of the substance of his mother borne in the world The top reaching vp to heauen noteth his diuinâ—â—ie God of the substance of his Father begotten before all worlds perfit God and perfit man by which vnion of natures he hath ioyned earth and heauen together that is God and man The ascending and descending of Angells by that ladder sheweth how by Christ the seruice of Angells is purchased to vs to attend vs and serue vs as he shall thinke good to apoynt them who onely is I meane Christ our Sauiour the ladder whereby we ascend into heauen I am the way sayth he and no man
in the best and it may not be iustified This itch of superstition though good men indeuour yet can they not euer vtterly extinguish in their deerest but in long time if euer 9 Iacob thus gone and remoued away with all that he had three dayes after Laban heareth of it and pursueth hotely with all his power What hee meant to doo we cannot tell because God hath not told vs but of like he was fiery inough and conceyued dislike before would now prick him forward mightely But what do we see truly that which with vnspeakable comfort wee may well note and euer remember to wit how God cooleth him and tempereth him before he commeth vnto Iacob to ouertake him charging him in a dreame for his life not only to do no euill but not to say so much as an euill word to Iacob Take heed sayth God take heed Can a man conceyue of this care and mercy in God toward Iacob as it deserueth O how true sayd the Prophet Dauid yea rather blessed are the people that haue the Lord for their God c. for so it is in deede If God be with a man little needeth hee to care for vniust rages after him and against him The Lord hath a snaffle to put in their â—aâ—â—es that pursue his deere ones and they shall do no iote more then he will Iâ— euer you saw a worlding curbâ—d you see it heere Not a word much lesse a deede must passe against Iacob saue what is good Thus restrayned the Lord Saule and made him a Paule in his hetest pursuite of the godly Thus euer hath God done and euer shall do as shall be best Comfort your hearts then beloued euer with this example and feare not man but feare and loue honor and serue to your dying day this God that can this God that will and now doth so bridle an enemy 10 In the 27. verse you see what Laban sayth if hee had knowne of Iacobs departure hee would haue sent him away with mirth and with songs with tymbrel with harp Thus is his toong changed by the Lords warning but God knewe his heart There were many presumptions by former facts how hee would haue liked his departure if hee had bin made acquainted with it but it is best now to say the best and gracious is that God that can pull such words out of a man displeased and force him to speake nothing but faire where hee will haue it so Let all snuffers and browbeaters of honest men consider this and see if they can doe what they list 11 I am able to do you euill sayth Laban but God hath forbidden me c. Where wee may see a difference betwixt the godly and vngodly men The first speake and boast of iustice and equitie saying this or that is due to you by right and to your offence but the second boast and braue it euer with their power and might saying this and that I am able to doo as Laban did heere I trust we are resolued soone whether to follow 12 In calling those idols his Gods saying Why hast thou stolne my gods he bewrayeth vnto vs what all idolaters and superstitious persons do and thinke whatsoeuer they say namely euen make and vse repute and take such things as they worship besides the true God for their gods And what skilleth it for the name when there is proofe of the thing 13 In Iacobs answere cary your eye to Labans obiections which were 3. First that being his seruant he fled away secretly secondly that hee tooke away his daughters and their children being so neere to him in bloud without his priuitie and thirdly and lastly why he stole away his gods vnto all which Iacob answereth but diuersly for to the two first hee sayth playnly it was because he was afraid and thought that Laban would haue takeÌ„ his two daughters froÌ„ him wherein we may note y e open simplicitie vprightnes of Iacob in telling the truth euen as it was indeed without such colors cunning as meÌ„ vse in these days To the third he answereth by a stout denyall referring him not only to search all that euer hee had but offring the party to death with whom any such thing might be found By which vnaduised speech he rashly ouershot himselfe and would haue bin as sory as euer was Ieptha when his daughter met him if Laban had taken him at his word and found the gods with Rachell Iacobs deerest wife Wee learne therefore by it that hasty speach may worke much woe and therefore be we not ouer rash We knowe none so well as our selues and therefore good to be so bould to promise innocency for none but our selues for feare of reprofe But yet this is and this was and this will be euer that as euery one is true and good himselfe so easily thinketh he others to be such but often deceyued and so was Iacob heere Yet as God would it was not then found out for Rachell made a cunning excuse as you see in the text that her father should not search vnder her where in deede these idols were though vnknowne to Iacob Such wits haue women often times vpon a distresse to shift away a shame which in deede were better neuer deserued then with any deuise though neuer so fine auoyded 14 Then Iacob was wroth sayth the text and chid with Laban a iust anger that hath a iust cause and is not immoderate What griefe to a true man to be made a thiefe and to be burdened with practise that his soule abhorreth Yet this you see falleth out sometimes and by name now heere to Iacob which must worke a stay of minde in vs if a like thing happen Moses was angry when he saw the calfe and when Corah rebelled Num. 16.15 Ionathan for his fathers rage against his friend Dauid and many moe examples of lawfull anger hath the scripture so that all anger is not forbidden but onely such as hath sinne in it 15 In the expostulation that Iacob maketh if you marke it reade it is notably layd downe the faithfull vsage of a good seruant and the vnkind requitall of a bad mayster A good seruant is not flitting euery day and changing but 20. yere in a place sometimes as Iacob heere He wasteth not any wayes his maysters good vnder his hands but so careth for and regardeth all things that his mayster prospereth by his faithfull trauell in the day he is consumed in the heate and with frost in the night and his sleepe departeth from his eyes for thus speaketh Iacob of himselfe An vnkinde mayster is described thus cruelly he requireth of the hands of his seruant whatsoeuer is lost without regard of circumstances he changeth his wages often and euer to the worse and at last he sendeth empty away whome in all conscience he should reward very liberally Thus you see is
noteth in all likelyhood quarrels would haue growne and perrillous contentions Esau was mightie fierce and irreligious and what conscience such men make to wrong and wringe a good man the world yet sheweth too much All this God preuenteth in mercy to his Iacob and maketh Esau giue place Cast we our care then vpon God and labour to be his we shall euer bee cared for 3 Their riches were so great that they could not dwell together saith the text that they could not dwell together and the land wherin they were strangers could not receiue their flockes Let neuer then filthy feare to want in this world what may be good for vs wound our soules with distrust in God The beasts of the field the foules of the ayre and the fishes of the Sea be all his yea the whole earth and all that is therein is his as the Psalme sayth If to Iacob and Esau hee be able to giue such wealth when went his powerfull might from him that hee cannot do it againe to you to me to whom soeuer his good pleasure is and shalbe If in a straunge country their flockes be so many let my soule neuer dispaire for place but dwell where the Lorde appointeth and with beleeuing heart remember such examples as this Yea let it go to bed with you let it rise with you write vpon your hand and print it in the very veines of your hart what the Psalmist saith The Lorde God is the Sonne and shield vnto vs the Lord wil giue grace and glorie and no good thing will he withhold from them that walke vprightly He that honoureth me him wil I honour saith the Lord and hee will not breake a promise to very Esau of any good or comfort as you see in this whole chapter Be not we faithles then but faithfull 4 A sweete comfort againe I see here in this that if a man and woman feare the Lord themselues if religion be setled in the furrowes of their hearts as it was in Isaac and Rebecca surely euen vnto their wicked children if they haue any yet for the parents sake God granteth often worldly fauours as here to Esau who would not then with a faithful heart loue such a God He loued Iacob and hated Esau yet Esau beeing the sonne of a good father and of a vertuous and religious mother the fountaine of mercy and God of all goodnes to his true seruants euen the God of heauen wil shew mercy to this Esau thus farre as in the world to make him a great one and to giue him riches Againe I see worldly slate no good cause why men should forget themselues and waxe proud but euer looke at the inward heart what pietie is there least painted port glistring glory of this fading world be vnited in my person with the hatred of God concerning future state as it was in Esau I haue hated Esau saith the Lord and yet his pompe thus great Were this thought of peraduenture our hearts would chaunge and with lesse regarde of earthly showe make earnest search for the fauour of God how indeed wee may be assured of it towards vs euer 5 God promised Iacob that Kings should come out of him but behold as yet all the glory in Esau How then hath God forgotten or will he faile in faithfulnesse toward his seruant No no you knowe what glorious Princes came of Iacob in time and the Prince of Princes that sitteth vppon his throne for euer Christ Iesus Bâ—t as yet Iacobs show is lesse and Esau his ruffe hath the eyes of men Thereby wee learning that Gods vsuall maner is to keepe his children vnder faith and hope in this world euer What pleaseth him hee performeth in Iacobs life and the rest his faith is exercised within hope assured of it in time so with an other and an other after him and still there is vse of faith and hope in this world with the godly Bee content then with what God granteth and beleeue the rest if it be promised 6 The inuention of mules specified in this Chapter sheweth the busie curiositie of some mens natures giuen to newes and straunge inuentions not contented with simplicitie and plainenes nay discontented with the course of gods nature many times If wee praise this inuention take heed wee touch not Gods former distinction of their kindes and sexes which hee had created Therefore rather blame I then praise such needles newes as this was 7 You see in this Chapter as I said before all the glory in Esau and Iacob hath little but hereafter these Edomites fall and the Israelites rise Therefore thus let vs profit by it as neuer with the lustie bloods of this sinfull world to despise the slow going forwarde of the children of GOD or the cause that they maintaine Sat citò si sat bene Soone inough if well inough that is fast inough if with Gods fauour and better a stable estate that is in longer time atteined then a fickle fading estate got in hast Not vnlike the grasse vpon the wall top that is soone vp but assoone withered and gone againe Lastly for genealogies in this Chapter layd downe I referre them to each mans diligence that list to search them wishing the Apostles counsell followed in this matter euer 1. Tim. 1. Verse 4. and Tit. 3.9 For our Pedigrees in these dayes as they haue an vse modestly and moderately looked into so shewe they mens vanities otherwise vsed who yet would not like to bee called vaine Maximilian the Emperour forgot himselfe in it as I haue shewed before and of his very Cooke hee was reprooued Let not the wise man glorie in his wisedome nor the strong man in his strength much lesse in ioyned Pedigrees but hee that glorieth let him glory in the Lord and that his name is written in the booke of life and he reckoned in the rowle of the righteous He that is ouer busie in laying downe his auncestors whilst he seeketh to be esteemed as descended of them is often iustly despised as degenerated from them and not in any measure seeking to expresse the vertues in them But let thus much serue both of this matter and of the Chapter Chap. 37. The heads of this Chapter are chiefly three The hatred of the brethren towards Ioseph Their treacherie against him The lamentation of Iacob his father for him THe causes of their hatred are specified in the Chapter to be these His complaining of them to his father verse 2. His fathers great loue to him aboue them ver 3. And the dreames which he had seeming to note a superioritie ouer them like to ensue in him ver 5. c. The greatnes of their malice is also mentioned when it is said they hated him and could not speake peaceably vnto him verse 4. For particulars to beginne with the first cause of their malice towardes him because he brought their euill as the text saith to his father it
may well teach vs that although brethren in nature and duetie should moste kindelye loue one an other yet not so farre as that they bolster vp one an other in sinne and euil For true brotherly loue admitteth an orderly complaint of euil yea and euen requireth it Not only they that do such things saith the Apostle but they that fauour them c. Noting it a most greeuous fault to winke at sin and wickednes and to beare with it Veritas odium parit fratrum quoque gratia rara est Truth gets hatred and euen brethren to loue togither if truth be told is a hard thing The second cause of the brethrens malice was their fathers loue to Ioseph aboue them al an vniust cause again For it is lawfull for a parent to loue one child more then an other as for a man to loue one man more then an other Our Sauiour Christ loued Iohn more thâ—n the rest yet might not the rest therefore haue hated him Neuertheles Ambrose his counsell is good in this matter to wit that parents should beware Ne quos natura coniunxit paterna gratia dixidat least whom nature hath ioyned they by their partiall loue doe seperate and disioyne There is a cause laid downe why Iacob loued him more then the rest because hee begot him in his age old men either not looking for any moe in such yeares or receiuing suche as they haue besides expectation both which are causes of intire loue towardes such as in olde age are borne to them so was Iacob towards Ioseph An effect also of this loue in Iacob is laid downe that he made his sonne a partie coloured coate A thing likewise lawfull that parents may attire one childe better then an other yet stil wisedome and discretion must moderate affection for feare of such hart burning amongst children as here we see 2 Yet this childe so beloued went to the field and kept cattel as his brethren did sometimes not finding his fathers affection vnto idlenes in him which is a thing that may greatly profite vs in these dayes wherein if in any thing we wil make a difference betwixt our children surely it is in labour and trauel and matter of fruitful industry for the time to come Some shall be put to all hardnes yea to all drudgery and others whome wee fauour more not suffred to do euen good things wherby hereafter they might bee bettered a great deale not to learne least they catch cold not to study least their wits be dulled not to do any thing least we want them to make wantons of So did not Iacob though he loued Ioseph but to the field he went as well as the rest and did what he could in that course Iacob ruled his loue to his childes profite and so should wee Iacob wanted his companie for his good and so should we Iacob hated idlenes in his children and so do not we 3 The third cause of the brethrens wrath were the dreams that Ioseph had The first of sheaues the second of the Sunne and Moone and Starres dooing reuerence to him Of dreames hereafter something shall be said Now concerning his first dreame here Iosephus saith they were sheaues without corne and therefore the dreame shewed that not onely he should come to honour but that honour should be by forreine meanes not by helpe of anie goods or possessions of his fathers Surely howsoeuer the sheaues did pretend that so it was and therefore comfortablie teacheth vs that God is able without parents helpe if it please him to preferre their children euen to the greatest places no cause to make parents carelesse but a verie iust cause to make them not ouer carefull And a sweete comfort to all that either haue no parents of abilitie to enrich them or if they haue yet vniustlie are throwen off and by sinister practises depriued of their portion which in nature and equitie is to bee giuen them of their parents God is in heauen as mightie as euer he was and as good as euer he was Let him be my father and mother and remember Ioseph c. 4 What say the brethren Shalt thou reigne ouer vs and rule vs or shalt thou haue altogether dominion ouer vs and they hated him so much the more And why so was hee not their brother Is it so tickle to haue a brother rule ouer his brethren yea surelie So cankred is the nature of many men that they can better endure to be subiect to a Turke then to their owne flesh and blood And as our Sauiour said No Prophet is esteemed in his owne Countrey so may it truely be said manie times A kinsmans gouernment ouer his kinsmen is enuied and spited But it is no vertue let them vse it that list They bewray more corruption then all the water in the riuer will wash off and of wise men they are estéemed accordingly Not much vnlike to these brethren of Ioseph be they that had rather anie man should haue a penie-woorth in what they part withall then their friend yea a friend may not haue it for anie thing when a méere stranger shall haue it almost for nothing The nature is nought if there be not verie iust cause of such refusall and as dogged as here were Iacobs sonnes 5 How readily they interpreted his dreames yea and how rightly yet they abhorred to yéeld to them So do many with the word of God they perceiue what he meaneth God I say in his word and what he requireth yet no yéelding no submission no contentment but grudge and grieue as much to be subiect thereunto to submit their necks to the sceptre thereof as Iosephs brethren did here to there brother albeit they gessed and that truely what was intended A feareful stubbornnes and a stifnesse starting aside with assured danger if it be not reformed Not to sée the Lords will is a plague but to sée it and to refuse to obey it is death and damnation iust for euermore without repentance 6 As the fathers fauour here towards his sonne Ioseph was the cause why the rest hated him so is the gracious fauor that God almightie sheweth to his children often the cause of hatred in others towards them If God be extraordinarie to Moses euen Aaron his brother and Miriam his sister will be offended if Dauid be loued Saul will enuie him and séeke his destruction So in mo so in too manie if men were not wicked The lord may not do with his owne as he wil but our eie is streight euill if he be good This is not well in them But to vs let it be no discomfort for their enuie malice and hatred shall hurt vs as these mens did Ioseph that is God shall turne all to his owne glorie and our further way vnto such good as in his good pleasure is determined for vs. Beleeue this example of Ioseph exalted notwithstanding all their spite The second part HAuing heard
nor for good end or any care of anie godly circumstance 6 Then said Pharaoh can we find such a man as this in whoÌ„ is the spirit of God Thou shalt be ouer my house c. Making this argument that because Ioseph had such gifts therfore he was fit for such place and implying the contrarie that places ought not to go where want of gifts is fit for them A thing that will accuse manie a giuer in the latter day when the lord shall recken That they haue not béene so holy as Pharaoh of Egypt to regard gifts in such men vpon whom they haue bestowed places of charge and most great charge But what did I say not regard gifs do not giuers of places in our daies regard their gifts who must inioy them How haue I erred since gifts and gifts and nothing but gifts and all for gifts we do what we do Si nihil attuleru ibis Homere foras If you haue no gifts the doore is open and the way before you packe you hence But O cursed gifts and cursed they that regard so much such kind of gifts My meaning is plaine and this text is plain Pharaoh of Egypt euen Pharaoh of Egypt I say regardeth what was within Ioseph and not what was without and shall we be all for the gifts without and nothing for grace within for gaine to our selues by sinfull bribes not for gaine to the Church or common wealth by strength to discharge Thou and thy gifts perish said the Apostle once and thou and thy gifts perish shall god say one day when it shall smart Yea thou with thy gifts that thus giuest for such gifts to an vnworthie one and he for want of gifts that yet giueth thee these gifts to supplie his want of gifts inward in mind and required of god if he wil haue such place as requireth such gifts to y e discharge of it The heathens to shew that honour ought euer and onlie accompanie Vertue built a Temple to Honor and so adioyned therevnto another Temple to Vertue that by no meanes a man could get into the Temple of Honor but onlie through the Temple of Vertue and alas shall wee that professe more knowledge bee woorse in our practise then all Heathens God worke with vs for his mercie sake in this respect 7 Then said Pharaoh to Ioseph Behold I haue set thee ouer all the land of Egipt He tooke his ring put it vpon Iosephs hand araied him in garments of fine linnen and put a chaine of gold about his necke He set him vpon the best Charet that he had sauing one they cried before him Abrech c. O god of comfort how art y u one and the same for euer to thy children sweet and mercifull kind and gracious bountifull and liberall in thy good time Is Ioseph now thus highly exalted And shal all Egypt be ruled by him O what are the afflictions of gods children then are they any thing but such humblings schoolings as the lord their god most gracious father fitteth them by and with vnder to such places honors and comforts as he hath apointed for them either here in this life or in y t to come No no they are no matters of anger any way but trainings leadings to other purposes of our swéetest god Foule daies haue faire dayes we see it here and lowring nights to bring bright mornings we shal euer finde as shall be good for vs. Farewel Putiphar with thy filthie vnkindnes to a true and gainfull seruant farewell mistresse of mischiefe with thy sinfull slaunder thou hast done thy woorst and Ioseph liueth and is out of prison honoured with honour aboue thy selfe God taking his paâ—â— thy malice hath failed of strength to hurt him blessed be God And blessed God blesse vs also that sinfull vnkindnes towards true meaning or hellish malice against holy life may be induâ—â—d with pacience of vs and visited in mercy by shée towards vs in thy good times our righteousnesse made open by thy fauours as here it was yea all thy children inabled by view of this experience to continue carefull to be vpright and to cleaue vnto thée before all the world in loue in feare in thankfull feeling and comfortable tast of thy swéete nature towards thine for euer and euer Amen Amen 8 That Ioseph suffered all this honor to be done vnto him and receiued it held it and vsed it doth it not shew that the children of God may inioy worldly places of high regard and yet be faithfull is pietie such a simplicitie that cannot abide honour in this or like order amongst men No neither yet is such peeuishnes pietie that condemneth Gods blessings as things vnlawfull for his children and grindeth the téeth at the comforts of Ioseph without a cause What Anabaptists think and haue put in writing we know more then we néede to regard Their kindes were diuerse and their sentences differing accordinglie Princes and potentates in this world here on earth haue receyued honours and giuen honour to their inferiours againe without dislike of God euer from their beginning so that an order be kept And to say that princes may not vse any of their subiects seruises according to their gifts honour them for their seruices accordinglie when they haue done is most derogatorie not onelie to the princes owne honour but also to his gouernement and libertie How did Darius honour Mordecai and how did Mordecai a faithfull man accept the same How did Nabuchadnezzar honour Daniel and Daniell take it vse it and enioy it with thankfulnesse to God faithfulnes to the king that gaue it and good great to many a one Daniel was made a great man saith the Text by the King who gaue him many and great giftes and made him gouernour ouer the whole prouince of Babel and chiefe of the rulers aboue all the wise men of Babel Sidrach Misaak and Abednago were also honoured and accepted of it Obadiah a good man met the Prophet Eliah and fell on his face and said Art not thou my Lord Eliah the Prophet refused not this honour The like said the Sunamite to Elisha with diuers others Let not my Lord be angry saith Aaron to Moses and here dwelleth in this Towne a Seer an honorable man saith Sauls seruant of the Prophet Samuel The iayler in the Acts to Paul and Sylas My Lords what shall I doe to be saued And they startled not at this title who yet rent their clothes c. when vnlawfull honour was giuen to them To be called Princes of Priests in that estate was most honorable and no title greater Eleazar the sonne of Aaron was called Prince of Princes Eliasaph Elizaphat Suriel are called Princes and Heads But of this I haue spoken elsewhere and therefore now goe no further Hoping that hereby wee see it plaine that titles and honors accepted of Gods
The Blessing Goods ill gotten What wealth hee wisheth By earthly things other meant An allegorie Vers 29. Heb. 11.20 Philip. 2. Psalm 2. Psalm 15. Math. 18.6 Verse 30. Narrow escapes Teares too late Heb. 12.16 Note Verse 39. â—sau his â—lessing 2. Reg. 8.20 Verse 40. Notes of wicked man Psal 140.2 The Lord discouereth treacheries against his English treasons Verse 43. The godly vse means and presume not vpon God his apointment Verse 46. Rebeccas godly discretion Anger must haue an ende Greeued parents or friends Verse 3. A second blessing of Iacob The comfort of trauelers Vnequall mariage Verse 5. The godly often banished Esau seeth too late his fault Verse 9. To please God the cause of griefe must be taken away Verse 11. After an humbling commâ—s an exalting Verse 12. The ladder what it signâ—fieth Col. 1.20 The Lord not Angâ—lâ— kepeth Iacob To vs this also spoken Hose 12.4 Verse 15. The Lords loue lasteth Iohn 13.1 I ill for euer not for a time Verse 16. How God is in a place A comfort Verse 18. Christ is the stone vpoÌ„ whom we rest Esay 28. Psalm 45. Diâ—nitie of place not 〈◊〉 one 1. King 13. 〈◊〉 18.12 1. Sa. â—3 5 Verse 20. Popish vowes Verse 22. Verse 1. Iacob chered with the promâ—sâ— so should we Reade Hebr 13. v. 13. 14. Verse 2. The allegorie of the Well Reade Ierem 2. v. 13 Ve. 4. c. Cuâ—tesy to strangers Mans lawe more regarded often then Gods The force of affections A patterne of the world Laborers hyre Verse 15. Syr. 34.23 Deutro 24.14.15 Verse 18. vse of good meanes to obtaine a mariage Verse 21. Verse 19. Rites of mariages then Verse 22. Verse 23. Labans deceit The world like Laban Why Laban brake promise Verse 26. Verse â—â— Ve. 28. c Verse 31. Whome man despiseth God regardeth Ve. 32. c. The frailty of women when they want their wils Verse 2. Saint seruers Zeale Ver. 3. c Impatience Verse 14 Mandraks Cantic 7. An experience of Mandraks Verse 15. Imperfections â—n the best Women kinde to their husbands God the giuer of children A good conscience in a seruant Acts. 20. Verse 27. Faire speech for profit Seruants not rewarded Ver. 29.30 A thankful acknowledging of Gods blessing Verse 30. Care of family 1. Tim. 5. Verse 32. A notable trust in God Worldlings be wauering Verse 33. Rewarde inferreth not merit but mercy Rom. 11.6 Verse 34. A couetous man greedy of a good bargain at any mans hand Couetousnes breedeth suspicion A quiet minde Ephes 6.7 Verse 37. verse 9.10 Animae Ciuit. 18.5 De Trinit lib. 11. Verse 1.2 Worldly goods part friends Verse 2. Face sheweth what heart thinketh 〈…〉 Psalm 119. Verse 3. When man forsaketh God releeueth Verse 4. Husbands should conferre with their wiues Reade before vpon Chap. 18. verse 6. V. 14. c. Wiues ought to cleaue to their husbands A type of the Church Verse 19. Weakenes in the best Verse 22. A sweete comfort Psa 144.15 Verse 27. 〈…〉 Verse 29. How the godly and wicked differ Verse 30. The gods of idolaters Verse 31. Iacobs answere to three obiections Rashnes in Iacob Reade Gen. 44.9 As one is themselfe so they thinke of others Reade 1. Sam. 19.13 somewhat to the purpose Verse 36. Some anger lawfull Exo. 32.19 Num. 16.15 1. Sa. 20.34 From 38. to 43. Properties of a good seruant and a bad mayster Hollow slattery A quiet ende of all troubles A succession of feare to the godly Finis vinus mali gradus est suturâ— God comfortable and in fit time Hebr. 1.14 Psal 347. Psal 91.11 2 King 6. Act 12. Ezeck 19. The godly vse means V. 3.4.5 In wordly things My Lord Esau Verse 6. Verse 7. How hard it is for the best to cleaue stedfastly strongly to God The right vse of meanes Verse 9. Parents pietie a comfort to the children Prayer hath her strength from promise Iacob plea deth no merit Note this comfort Verse 11. Ve. 10. etc Rich marchantes consider this Weapons Verse 13. Presents and gifts appease anger Verse 24. Iacobs wrestling The doctrine and vse of this wrestling Ge. 19.22 Mat. 15. 1. Sam. 1. Cant. 3.4 2. Kin. 4.30 Verse 31. The Allegory of Iacobs haulting Read Heb. 12.13 1. Re. 11.21 Verse 1. In peril nor amazement but counsell is conuenient Verse 2. The godly haue their affections Verse 8. Iacobs going before all shewed his faith and loue 1. Ioh. 3.2 Al harts in Gods hand Pro 21.1 Pro. 15.11 August Pro. 10.2 Pro. 15.19 Verse 6. Children the gift of grace Verse 8. Verse 9. Verse 10. Verse 11. 1 Sam 25. Abigael 1. Sam. 30. Dauid Manye worse then Esau for anger Verse 13. A patterne of a good Pastor Note Rom. 14. Verse 20. Iacob thankfull after deliuerance Verse 1. Womens needles going abroad Syrach 7.24 Pr. 7.11 c 1. Tim. 5.13 Verse 4. Consent of parents Verse 5. 〈…〉 Verse 7. Whordom of good ones euer abhorred Ver. 8 c A fond father ouer his childe Religion made a cloake Verse 21. Priuate respects couered with cloake of publicke good Innouation dangerouâ— often Verse 24. 〈…〉 Verse 24. Great mens perswasions Both father son are slaine that filthie lust may haue worthie recompence and sweet meat soure sawce Verse 27 c. The rage of an offended minde Stand in awe and sinne not Verse 30 c. Faults committed in families sore against the will of the rulers The Iewes not chosen for merites Ezec. 16.2 c. The scripâ—ture written by inspiration and not flesh and blood Verse 31 Youth 〈◊〉 and rash 2. Chro. 1â— 10. Theodorâ— lib. 5. cap 16. 17. Ouid. Naked excuses Verse 1. The care of the lord for his Verse 1. Gen. 28. 〈…〉 A sweete example Good men oft haue affections too much Note this well The vse of cleane clothes on holy dayes Verse 4. Obedience to doctrine c. Perplexities profitable Exo. 32.20 Verse 5. It is the Lord that staieth intents against his Verse 19 Wordlye comforts subiect to change Verse 22 The vse of bitter accidents to the Patriarkes Strength against oâ—fences Great faith exercised with great crosses The truth of Gods promise euer Verse 6. God his sweet care for his Verse 7. Gods powrefull prouidence for his in all places Psal 84 11. 1. Sam. 2.30 God is often mercifull euen to the euill children of good parents Worldly glorie no sâ—re â—â—tâ—es of Gods loue The godly stâ—ll vnder faith and hope Dukes be his sonnes c. Ver. 15. c. Read the Chapter Mans busie braine Rom. 1. Last verse Winking at euil Note it Children begotten in age loued for two causes Parentes loue shuld not be to childrens losse God without parents helpe exalteth often their children We rather obey strangers theÌ„ our brethren Knowledge not obeyed Gods fauor to his children cause also why they are hated in the worlde of some Verse 18. Vr. 16.17 Many seeke one thing and finde another Gods writings and mans writings 18
not as by any vnder instrument and inferiour meanes as wickedlye the Arians would conclude but as by his substantiall power and vertue And againe as wee saye the fyre shyneth and the light of the fyre also shyneth so all which the Father dooth the Sonne also dooth Thus much of this poynte 2 What was created Heauen and earth say these words of Moses heere And Heauen and Earth and Sea and all things that are in them say the Apostles in an other place But that the generalitie bee not mistaken you must remember that needefull limitation which the Apostle addeth when hee sayth All things that were made By him all things were made and without him was made nothing That was made By which clause is made a plaine distinction of things created from things vncreated Nazianzene Epiphanius with other of the old writers rightly concluded vpon it against the Arians that as the Father was not made nor created so neither Sonne nor holy Ghost were But especially this clause discerneth and distinguisheth the workes of God and good creatures from sinne and death and such like which were not things made but came otherwise not things positiuely as I may speake of themselues but a priuation destruction and horrible deprauation of the order first made by God Thus teacheth Iohn when he maketh Satan the author of lyes and saith then he speaketh of his owne Againe when he saith the concupiscence of the flesh is not of the Father but of the world and in the next Chapter He that committeth sinne is of the Deuill for the Deuill sinneth from the beginning And as for death By sinne came death saith the Apostle and the rewarde of sinne is death c. When it is sayd therefore that God made all things remember to adde this all things that were made as S. Iohn dooth and so shall you exclude from the worke of God all sinne death deformitie confusion tyranny calamitie and such like which being neuer made by God are crept in by Satans malice and mans corruption as breaches and blots of Gods order 3 When In the beginning saith Moses heere and much a doo haue curious heads made about these words But if we haue that reuerent feare in vs that all men ought to haue toward the word of God they are plaine inough for if he had said in the end God created heauen and earth would we not streight haue conceiued that hee created them last to wit in the worke of the sixte day And why should we not as easily conceiue him when he saith in the beginning to meane nothing but first of all to wit the first day and so leaue all vngodly quirkes to a vaine heart that shall weepe for such wickednes one daye In principio say the best interpreters that is Certo ac definito tempore atque adeò in principio temporum non ab aeterno In the beginning that is in a certaine and definite time and euen in the beginning of time not from euerlasting In principio scilicet creandi In the beginning to wit of creating â—aith very rightly Abben Hezra God created heauen and earth And let these graue lights of graue and learned men sway more with vs then a thousand subtilties which as Syrach speaketh are fine subtilties but vnrighteous This creation of it in the beginning conuinceth the falshood that it is eternall So do many things mo beside this and namely that computation which is generally receiued of all men of the yeares which it hath indured and which be now past since the creation But neuerthelesse on go some with their blinde concepts and would prooue the contrary For first say they if we grant the world had a beginning then was God idle euer before but that is absurd therefore it was not created but was eternall We may answer them first that the rule which they harpe vpon in this argument namely that Perfectissima causa non est otiosa the most perfect cause is not idle Non est vera dea gentibus voluntariis is not true of such things as worke by will or willingly as the most excellent Carpenter may forbeare his worke and action a time If they thinke that God was alone therein they shew themselues carnall and speake carnally For how should he be alone more then then now vnto whome all things are present though they be future and things that are not as if they were Hierom vpon this occasion citeth that saying of Scipio Nunquam minus solus qùam cum maxime solus Neuer lesse alone then when I am most alone And cannot this be true much more of God that he is not alone without these creatures which he made Could he say it when his countrey was lost his wife and children freends and louers that yet all his good was with him and cannot the Lord say it much more that his good standeth not in the presence of creatures but before euer they were and now that they are yet all his is with him without them Christ sayth hee is not alone not in respect of any company of man or creature but in respect of his Father whome he saith to bee with him Nowe shall Christ not bee alone in respecte of hys diuine coniunction with hys Father and shall it not be alike with the Father in regard of his sonne and with the holy Ghost in regard of them both and with eache of them in respect of others Surely that inseperable vnitie of the Trinitie denyeth to euery person a possibilitie to be alone And that insearchable mysterie of the fruition of his owne glorye is other manner of company if I may so speake then all the creatures of this world can yeeld him O but yet say they what did God euer before Verely saith Austen he made Hell for such busie braines vnreformed harts and toongs that will so curiously enter into Gods secrets How much better would the words of the modest and godly Apostle become them O the deepenes of the riches both of the wisdom and knowledge of God howe vnsearchable are his iudgements and his wayes past finding out who hath knowne the minde of the Lord or who was his counsellâ—r c. Secondly they reason thus The moouer the thing mooued be relatiues and the one supposeth the other But God the moouer was euer therefore the thing mooued to wit the world But we answer them to this also truly that if there be a moouer actually then there must needes also be a thing mooued But God though he were from euerlasting himselfe yet did he not actually mooue in respect of these outward creatures which are without his essence but onely was Mouens potentia It is farre differing therefore to speake of one as was said before that worketh by wil and freely to speake of a thing that worketh naturally it is no absurditie to say y t the relation betwixt the first cause the