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
the same Again to consent to that which is wickedly deuised of others and to make a particular concept a general iudgement action and worke at last Great cause therfore that mens lewd deuises should be restrained from being published since both the deuisers wishe and mans great corruption is so prone to yeeld a wicked consent and folowing of the same Caiphas counsell when it once sounded of Christs death was quickly harkened vnto and from that daye forward consultation had together howe they might accomplishe the same Whosoeuer broched it first that the people should aske Barabbas and refuse Iesus it was soone receiued liked folowed of such ignorant spirits and giddy heads That a sort should combine together and kill the Apostle had a beginner and how quickly pleased the plot such other bloudye mindes and spitefull hearts How soone imbraced Lots yoonger daughter the counsell of the elder to do so vile a thing That vnbrotherly conspiracie against Ioseph was soone yeelded vnto when once it was vttered Lye vpon thy bed said Ionadab and faine thy selfe sicke when thy father commeth to see thee pray him that thy sister Thamar may come make thee some meate c. You know the counsel you know the consent to the same also how ready it was how wel liked Ahitophels deuise that Absolon should enter into his fathers concubines left to keepe the house though it were horrible yet how it pleased was imbraced cannot be forgotten A sort of green heads Oratores noui stulti adolescâ—tuli new orators fooles yoong counsellers laid a plot for Rehoboam Salomons sonne to folow he liked it he folowed it and cast away the counsell of the aged experienced learned and faithful counsellers to his father but it cost him the setting on hee bought it deere and had I wist came as euer it dooth when it was too late Thus might we runne on a large and long course if I woulde But it shall not neede one example moe shall suffice and then an end of this note Doe you remember the murmuring against Moses and Aaron in the booke of Numbers how began it had it not a Captaine then a second then a third then a number once broched that Moses and Aron tooke too much vpon them that others were equall with them and therfore should be in like authority that the people wronged and so foorth soone was it liked soone was it catched soone was it prosecuted of proud mindes that would be aloft and knew not to obey But what was Moses Aron that they should be thus vsed of their brethren Surely the Lords faithfull ministers his chosen serauants they were whose cause when he had thus exercised them with a trial he tooke into his own hands his ielousie on their behalfe began to burne and till hee had shewed a iudgement that should make all eares to tingle that heare of it all hearts not forsaken of God to feare how they doe the like hee neuer left them Conclude we then vpon all those that sinne some be wicked to broache a wickednesse and thousands weake to folowe the same when once they heare it yea though it be to builde a Tower against God it neuer was nor euer shall be either godly pollicie or christian dutye to suffer mens braines to broche what they list and others to folow vnquiet deuises hatefull to God and hurtfull to his Church in a high degree 6 It followeth in the text That we may get a name see the madnes of the world euer to neglect heauen and seeke a name in earth where nothing is firme nothing continueth but fadeth away and perisheth as a thought This madnesse the Prophet Dauid mentioneth in his 49. Psalme and laugheth at it saying They thinke their house and their habitations shall continue for eâ—eâ— euen from generation to generation and call the lands by their owne names This their way vttereth their foolishnes yet their posteritie delight in their talke c. That saying of Iuuenal is known Mors sola fatetur quantula sunt â—ominum corpuscula onely death acknowledgeth of what power mens bodyes bee such are our minds so greedye of a name and so blinde in the true course to attaine the same whereof wee had speeche before Thys sinne of ambition and vayne glorye pricked the heartes of our first parents to the very death It is not rooted out of their posteritie nor euer will But yet lesse and more it pricketh although all bee not euill in this respect alike Would God this vngodly and vntowardlye regarding and desiring of a name had not beene before and were to this day a cause to make many reiect the truth of God which they should imbrace For times past what said our Sauiour in the 5 of Iohn Howe can you beleeue which receiue glorie one of an other and do not seeke that glorie that is onely of God For times present I content my selfe with that confession openly at Paules crosse that amongst some other causes which kept one in such disobedience to God and hir Maiestie this was one chiefe one the tickling of vaine glory Which cause said he I am sure dooth detayne most of the contrary side meaning Papists in their peruerse obstinacie howsoeuer they bragge that they seeke nothing by theyr dealings but the glory of God c What I could saye I doe not let them that take bad courses examine their owne hearts why they do it and remember how deepe hee that made the heart seeth into it Yea let others also looke that be no Papists if this hidden conceipt to get a name doe not make them tread awrie and if secret thoughts giue secret sentence on my side against themselues because conscience will speake true though not euer alowde that others may heare remember his saying that sayd it well Melius est de media via recurrere quam semper currere male Better it is to returne backe when we haue gone halfe waye then still to go on and that ill 7 They will build they say to saue them that they be not dispersed But behould the issew this very thing is the cause of their dispersion both farre and wide a sunder So crosse shall God turne the counsels of flesh against his glory liking and will For euen that which the wicked feareth shall come vpon him saith the spirite of God As in example one for many beside this place Christ may not be suffred to liue and goe on least the Romains came vpon them and tooke awaye both their place and the nation But euen this conspiracie put in practise brought that which they feared vpon them most trulye iustly and heauely to thâ—ir vtter ouerthrâ—w and subuersion by Titus and Vespasian There is no strength there is no counsell wisdome or pollicy against the Lord. If fleâ—h deuise wayes to establish it selfe without his feare the folly of flesh shall soone appeare
all store comfort and plentie Neuer then can that man or woman perish for want that want not an hart to serue and trust in the Lorde The Lyons doo lack and suffer hunger but a man or a woman that feareth God shall want nothing that is good Gayne is not godlynesse but godlynesse is great gayne if we be content with that which wee haue and it hath the promise both of this life and that to come 7 Let vs marke also Lots yeelding to reason when it is layd before him and acceptance of kindnesse when it is offred hym without any wayward wilfulnesse in his owne conceipts and dealings So should all good men doo hating to be of the number of them whome nothing can please who haue made Will theyr God and wilfull waywardnesse their plot for euer yeelding to nothing accepting of nothing caring for nothing but what their owne wits deuise their owne tongues motion yea many times going euen from that also if it be consented vnto 8 Lot chose the playne of Iorden for hys place because it was most pleasant both for water and all commodities euen as the Garden of Eden But see and marke when hee thought hee had got Paradise hee got Hell Sodom and Gomorrha proued filthye places and all his pleasures were sowsed with sowre fruites of curssed inhabitants Sped neuer man thus but Lot gaping for pleasure hath none gotten payne parting from Abraham a faithfull friend because they were wanton and ouer wealthy Haue none light of Sodomites and filthy Gomorrheans God being iust and so quitting their folly Go wee not alwayes then by shew and pleasures when wee chose a place to abide in But looke we rather at vertue and honestie of our neighbours that shall be for feare of a griefe as great as Lot had by these filthy folowers of all vice and wickednesse Better is a place with fewer pleasures amongst good liuers then many mo delightes with an vngodly neighbourhood It is a great griefe that is a dayly griefe yea an hourely griefe and that at home too where a man would fayne finde comfort to oppose to forren woes and troubles 9 In the repetition of his promise which it pleased God to make Verse 14. wee may first obserue the weakenesse of all mens faith and what neede there is that with oâ—ten helpes it shoulde bee propped and strengthned The Lorde vseth no meanes without a cause and therefore vsing heere the meanes to comforte Abraham hys wisedome sawe what was needefull wee are assured If Abraham needed how much more other men so farre inferiour in strength of fayth to Abraham 10 Againe we may see y e sweet goodnes of God watching watching oportunities euen then â—oÌ„â—â—â—ting Abraham by repeâ—â—â—â—oÌ„ of his promise when Lot was gone froÌ„ him he by reason therof might haue bin sad and dismayed So is the eye of our gracious God euer vpon vs to spye our distresses and to helpe vs when we haue most neede 11 Abrahams obedience an argument of his faith You also see heere remouing when God commanded without euer any grudging or carnall gaynesayings as before hath beene noted Lastly let his building of the altar shewe vs his thankefulnesse for Gods mercies to quicken our dulnesse and teach vs his open professing of the Religion he truly imbraced against all close dissemblers of their consciences yea let it make vs remember alwayes that it sufficeth not any man to beleeue with the hart vnto righteousnesse vnlesse also as occasion shall serue he confesse with the mouth vnto saluation Chap. 14. The heads of this Chapter are chiefely these two The warre betwixt the Kings from the 1. verse to the 13. The victory of Abraham from the 13. to the ende 1THE cause of thys warre you see in the text that by thys meanes they might shake off the yoke that they indured twelue yeares I meane the one part for twelue yeares fayth the text were they subiecte to Cnedor Laomer but in the thirtenth they rebelled a bad course to get libertie where subiection is due For Rebellion God neuer loued neuer prospered but euer plagued The issue in this place sayth asmuch The fearefull destruction of Corah and his company Absolon and his company and in our owne stories of many an one sayth asmuch Papists charge vs that wee are no good friends to Princes and Rulers and it is no newes to heare it of them Elias had suche measure measured vnto hym by the wicked King when hee was called a troubler of Israel Micheas the true Prophet Ieremy and Amos as true as hee all of them faithfull to Princes euer were so accused and with venemous words if you reade the places but all most falsely and iniuriously Wee say the doctrine of Rome is no friend to Princes and iudge you how truly Sanders monarchie freeing subiects from theyr othes to their naturall Princes The Bull of Pius the fift The answeres of them that were examined whether if the Pope inuaded they would take the Princes part or his The Oration that Cardinall Poole made to the Emperour The many many most fearefull most wicked most vnnaturall and damnable conspiracies entred into by them their rebellions let them be your lights to leade you to a true verdit and sentence They that rebelled in King Henry the eyght his dayes in King Edward his sonnes dayes in her Maiesties most happye dayes that wee haue now long inioyed in the mercy great of our most gracious God and long long that wee may yet inioy beseech his goodnes were they Papists or Protestants men fauoring the Gospell or addicted to and drowned in the dregs of Popery and superstition They that repented that they were so busye in Queene Maryes dayes in cutting off the boughes and still let the stocke remayne which aboue all rather should haue been he wed downe meaning her sacred Maiestie what were they men helding out the light of Gods holie Gospell or fighting for his triple Crowne of Rome that shall neuer be able to saue their soules from due desert of such disloyall thought and most vndutifull speaâ—h Shew the Princes the Gospell hath deposed Shew the Princes that Popery hath not wronged It is our doctrine that wee firmely holde and that they fully defye That hee that taketh the sword shall perish with the sword that is hee that taketh it without the bonds of a calling warranting him as all Rebels euer doo That hee which resisteth superiour powers resisteth the ordinance of God and to his owne damnation that wee ought to obey and be subiect not for feare but for conscience sake that the weapons of subiects be but prayers and teares and so forth See then whether Popery or Gods holy Gospell which we hold stand better with the safetie of Pâ—inces and the florishing estate of Kingdomes 2 To the man of Sodom this was further the reuenging hand
that wee should auoyde many times Stubborne stomacks had rather breake then bowe but we must beware it 12 When shee was thus fled the Lorde yet rewarded not what she deserued but by his Angell admonished her in the wildernesse to returne againe so good is hee that hee regardeth all sortes and contemneth not the poore estate of a seruante 13 When the Angell asked her whence shee came and whether shee would she playnely answered and lyed not that she fled from her Dame Such truth is an ornament where it is found in Man or Woman and such truth in a seruant in these wicked dayes wherein we liue O how rare 14 This councell to returne was not giuen her by and by neyther this finding of her in the wildernesse but after shee had tasted a little smarte then was it sayde vnto her teaching vs that then is the best time for good counsell when our owne rodde hath beaten vs and not before with manye natures 15 When hee biddeth her humble her selfe to her Dame wee see the dutie of seruauntes plainely and the dutye also of Dames truely to bee content and accept to bee appeased and pacified with the submission of a seruaunt that hath offended which some will neuer so fierce is their nature and so voyde of remembrance that euen their maister is also in heauen read the Epistle to Philemon for his seruant to bee receyued againe that had gone awaye 16 In the 13. verse behoulde her thankefulnesse when shee thus vsed of the Lorde She called the name of the Lorde that spake to her for this Angell was Christ Thou God lookest on me and so foorth a good bringing vp in a good house maketh some showe in hir manners more then at these dayes it will do in many Lastlye see howe afliction and good councell will make Hagar come home againe to a good place and learne to performe more dutie where it is due So should it make others aswell as her but that grace is wanting which was in her Chap. 17. The generall heads in this Chapter are these The change of Abrahams name from the 1. verse to the 7. The institution of circumcision from the 7. to the 15. The promise of a Childe to Sarah from the 15. to the ende PArticular thinges worthye our noting may bee these and such others First the mentioning of his age wherefore it was Surelye to teach two things First that the Seede which God gaue him was not by strength of nature but by extraordinary grace for Sarah and he bothe were of these great yeares Secondly to shew how long in patience and faith Abraham expected that gratious promise not doubting as the Apostle sayth of the same but strengthned in the faith giuing glory to God and being fully assured that he which had promised was able to doo it 2 The words I am God all sufficient haue been obserued before to contayne a most strong and sure stay to a christian hart in all perplexities and distresses for if his promises be great this power of his assureth vs hee is able to pay and performe them If wee pray and aske any thing be it neuer so hard in flesh and blouds conceipt this assureth vs we shall obtayne it if it bee good for vs. For what cannot hee giue that is all-sufficient if it be his good pleasure to doo it and so in all things as I say it is a maruellous fortresse to shield a mans faith from the battring shot of Satans assaulting feares and doubts In iourneying on the way in perils of waters in perils of robbers in perils in our owne countrey in perils in forren countreys in perils in the Citie in perils in the wildernesse and euery euery way it is a stay to vs that God will either deliuer out of them or in them as shall be best for he is all-sufficient 3 Obserue wee the couenant betwixt God and Abraham how it containeth first a condition of Abraham to be performed and then a promise of God vppon that condition to be expected The condition that Abraham must performe is this walke before me and be thou perfect or vpright Gods promise is this I will be God to thee and to thy seed after thee vers 7. This couenant standeth still to all the seede of Abraham after the spirit that is to all those that are ingrafted into Christ by a true faith And therefore as then hee and all his seede according to the flesh if they would inioy the promise were to performe the condition so still it is with vs and shall be with all Gods children to the ende of the world True religion in the hart of man or woman shall euer finde God a gratious guide staffe and stay and want of the same a iust neglecter of vs because wee haue broke the condition For this cause it is sayde by the blessed Apostle that gayne is not godlynes but godlynes is great gayne and profitable to all things as that which hath promise both of this life and that to come For this cause was God euer so carefull by his Prophets and Preachers to call vpon the people for sinceritie in worship and holy obedience that they performing their part hee might performe his to be their God and their childrens after them for euer And for this cause againe were all those exhortations made by good Fathers to their children and charge that we reade of in scripture that they shoulde feare God knowe God and serue God That they seeking him he might be found of them they louing him he might loue them they seruing him he might serue them with his mercy and fauour with his prouidence and blessings needfull to this life and with his kingdome and comforts for euer and euer when this life is ended Maruell not then if either your selfe your seede or others and their seede whome you know be reiected of God and taste of his wrath by sundry iudgements if you knowe that you and they do not walke before hym as heere hee commandeth Abraham nor performe the condicion with any care wherevnto you see God maketh his promise in this place 4 The change of Abrams name was for confirmation of his faith touching the promise that in all hope assurance hee might expect and recken of what in all truth and certayntie would bee performed on Gods part if hee beleeued yea euen as surely and verely as now he was called Abraham of Abram and Sarah of Sarai so carefull was God euer to vnderprop the faith of his children by all good helps that it might abide 5 Concerning Circumcision which is the second head in this Chapter note what it was a cutting away of the foreskin of the flesh of euery male childe Consider why in that part of the body to shew that whatsoeuer is begotten and procedeth of the seed of man issuing from that part is corrupt and sinfull vtterly vncapable
in the worlde can and that to God himselfe and for greater punishment then any man can inflict wee are so farre from hating that wee hate him that perswadeth vs to hate it Thys is straung madnesse if wee would consider it The Drunkardes drunkennesse cryeth agaynst him and will not suffer the Lorde to rest tyll hee punish it and yet hee loueth it so dooth the Swearer Adulterer and suche like theyr sinnes crye against them c. 7 When the Lorde sayth Their sinne is exceeding greeuous wee maye rightlye note the woonderfull patience and long suffering of the Lorde who beareth and beareth spareth and suffereth holdeth and stayeth expecting amendemente till manye times the sinnes bee horrible and exceeding greeuous as nowe they were in Sodome Nowe hath hee this slownesse towardes sinners that will not amende and is he voyde of affection towardes broken heartes that woulde doe better if they coulde and daylye doe better as they can Farre be such sowre conceits from vs and no lesse farre to presume to sinne because hee is patient For wee see heere though hee staye long yet hee commeth at laste surelye and truelye yea dreadfullye and terriblye with streames of Fire and Brimstone from Heauen vpon suche as presumed to goe on in theyr wickednesse notwithstanding anye admonition to the contrarye tyll theyr sinnes were exceedinge greeuous 8 But the Lordes phrase is that Hee wyll goe see if all bee true or no. Not therein imploying any want of knowledge in himselfe howe all was who can not bee deceyued or ignorante of anye thing but by an humaine speeche After our manner giuing vs to note howe euer in iustice knowledge of a faulte shoulde goe before punishmente of the same And credulitie auoyded to beleeue the worste as a horryble vice It blotted Putiphar it blotted Dauid and it blotteth and blacketh who so euer is spotted with it 9 When Abraham hearde the Lordes iudgementes agaynst Sodome What dooth hee As wee doe in these dayes Care not who sinke if wee swimme passe not who perrishe so wee bee safe No no such sinfull vnfeelingnesse is farre from the heart of so good a man And the Texte telleth vs Hee stoode yet before the Lorde and entreth into a zealous and carefull consideration bothe of the Lordes glorye and Iustice as also of the good of as manye faythfull as might bee founde in Sodome and with all humilitye pleadeth for them bothe his wordes you see and marke them well O this hearte where is it nowe amongst vs eyther to tender what prophane tongues may speake of our GOD or to pyttye and praye againste the intended punyshmentes of our Brethren Alas as I sayde wee care not for any mans woe but our owne and this true loue to God and man is decayed amongst vs. Wee will scarse praye for our neere neighbours that liue dayly amongst vs. Much lesse do the estates of many righteous people in forren countreys affect vs. But learne we in the feare of God from our father Abraham heere to haue a better heart whose true touche and heartie speeches in this place shall witnesse against vs if wee doe not 10 But why did Abraham dreame of anye righteous in so vile a place Surely because hee was a good man and hoped the best of all places so teaching vs to leaue that iudging vaine and condemning braine that we loue too much A good heart hopeth God hath his portion and all be not bad 11 If fiftie if fortie if thirtie if twentie if ten righteous had beene found a promise from the Lorde wee see heâ—re that he would spare the whole Cittie for their sakes and shall wee not see in it the price of his Children with him whatsoeuer the world thinketh of them as also what good commeth many times to the very wicked by them and for them The world hateth and maliceth mocketh and contemneth the godlye making more accompt of one prophane Esau then of twenty true hearted Iacobs but the Lord whose loue is life and worthy regarde indeed more esteemeth one Iacob one true Israelite one faithfull seruant of his then hee dooth ten thousand worldlinges of vncircumcised hearts and eares yea ten of them shall stande before him euen to turne him and alter him as I may saye from anger to mercye when hee will not vouchsafe but for their sakes to respect ten thousand thousand of such as the worlde hath honoured for magnificoes and men and Women of great accompt O euer then may my soule and yours seeke and sue for the Lords louâ— rather then the worlds liking and say with the sweet singer of Israell The greater sort craue worldly goods and riches to imbrace But Lord grant vs thy countenance thy fauour and thy grace For thou thereby shalt make our hearts more ioyfull and more glad Then they that of their corne and wine full great increase haue had And let these dogges and swine of Sodome beholde whether good or euill commeth to a land a Cittie a house by such as feare God For ten sake they all should haue found mercy and haue escaped this fearefull plague of fire and Brimstone from heauen and are these then the hurtes of a place the woes of a common-wealth such as must bee not onely weeded out but digged and rooted out or els wee shall not bee well O price with God and profit to men of such men and women wheresoeuer they are more then wee thinke of and let vs euer heereafter consider it better 12 In that he calleth them righteous in hope some were so who yet were not circumsised plainely it showeth that in those dayes this popish doctrine was not hatched y e saluation is tied to the sacrament If righteousnes theÌ„ might consist without circumcisioÌ„ why may not children now be saued without baptisme which is in the place of circumcision so long as no contempt but Gods speedy visitation by death is the cause This is a new doctrine you see then not ours which was imbraced held of father Abraham so many hundred yeares agoe And I warrant you this Angell which was Christ controlleth not his speech as vntrue but letteth it passe as verye right And as hee tyeth not righteousnesse and saluation to the sacrament so neither dooth he it to his owne life but euen then hee knew it true that Peter after long preached that though God chose him and his for his peculiar people yet in all other nations also he might haue if it pleased him some 13 When he asketh whether the Iudge of all the worlde should not do right hee reasoneth from the Lordes office and teacheth vs that with humble bouldnesse we may do so in our earnest desires as shall not the father pittie his childe and helpe him c. Lord thou art my father then for thy place sake pittie me helpe me saue me and keepe me I beseeche thee and praye thee c. 14 In his title
to the Father of all fleshe thou must bee offred in Sacrifice As it seemeth his mercie deeming thee vnworthy to dye eyther by sicknesse or warre or anye other calamitie But taking thy soule from thee in the middest of prayers and holye seruice to his Maiestie hee will place thee with himselfe where as one mindefull of the ende wherefore I haue brought thee vp thou shalt vnderproppe mine age and bee my comfort not of thy selfe and by thy selfe but thou shalt leaue vnto me God my defence and comforte in thy place Then answered Isaac the worthie Childe of so good a Father and sayde vnto him O my Father I am content vnworthy euer to haue been borne if striuing against the will both of God and thee my Father I should not willinglye indure that determined by you both which if none but thy selfe would haue my deere father I would not denye thee Thus sayth Iosephus spake they each to others and then all things being readye vp went the knife to giue the blowe had not God of his infinite goodnesse stayed the hande But O mercie memorable for euer and euer in the Lorde who will not the parting of such a father and such a childe as yet but staying the matter altereth the greefe into all ioye and deliuering the father his childe againe sendeth them both home together with as cheerefull hearts as euer had anye cupple no question in this worlde after anye danger What two examples bee these for vs to marke The father showing vs what it is to bee vsed to the yoake from a mans youth as hee was surelye it maketh harde thinges easie and euen the verye greatest things to bee better performed then euer they woulde if such exercises often had not beene The Sonne teaching vs what grace is effected by such gratious education as no doubte this Childe had And bothe of them laying before our eyes such a patterne of obedyence to Almightie God euen to the losse of lyfe as neuer wee should forget but beseeche God with daylye prayers that wee may come as neere vnto as anye case of ours towardes his Maiestie shall require euer The third part IN that God forbiddeth nowe at this pinche this sacrifice of Isaac to be made by his Father Wee may well consider howe carefull the Lorde is least by anye example of anye commanded thing by him others should take occasion to doe the like without like warrant from him Which happilye in this case would haue beene doone if hee had not stayed Abrahams hand but suffred the matter to bee accomplished and effected Men would peraduenture haue rashlye iudged such sacrifices to haue pleased the Lord greatly and so haue often doone wickedly 2 Let vs marke heere when the Lorde came to deliuer heere Not till the Knife was vp and euen readye to strike It teacheth vs for our selues euen then especially to looke for his helpe when in mans eyes we are but gone Yet must we trust no further to his helpe then we make our attempts by his warrant For wee see he did not the like to Ieptha 3 The Angell calleth and forbiddeth when as God could haue stayed him by a secret power if hee would And whye was this Surely to instruct Isaac further that what his Father did was by Gods commaundement Secondly to showe him what singular care and fauour God had ouer him and towarde him who so notablye would deliuer him by an open Angell from Heauen And thirdlye that all the worlde might learne by it that they must haue verye good warrante eyther to beginne or leaue of anye thing belonging and doone to honour God by 4 Nowe I knowe sayth the Lorde c. When hee knewe before verye well what heart was in Abraham towardes his glorye But thus would God commend vnto all the worlde the adioyning of outwarde workes to inwarde fayth Consonant vnto which is Paull the Apostle when hee requireth a fayth that worketh through loue and telleth vs that aswell With the mouth wee confesse vnto righteousnesse as with the heart beleeue vnto Saluation also our Sauiour himselfe who requireth to the inwarde acknowledging of him in the heart the outward profession of him before men This is that which S. Iames meaneth when he sayth Abraham our Fathe was iustified by workes when he offred Isaac his sonne vpon the Altar Seest thou not sayth he that the faith wrought with his workes and through the workes was the fayth made perfect c. That is Abraham by this meanes was knowne and declared to be iustified and his faith being effectuall and fruitefull by workes was thereby knowne to be a true fayth and not a dead faith For S. Iames speaketh not of the causes of iustification but by what effects we may know that a man is iustified True is the distinction therefore euen of the Schoolemen themselues Christ dooth iustifie a man effectiue effectually by working his iustification faith doth iustifie a man apprehensiue apprehendinglye because it taketh hould of Christ who is our iustifier and workes do iustifie also but declaratiue declaringly because they showe that a man is iustified as hath beene said So Christ faith and workes doo all iustifie but diuerslye True also is it that Bernard saith workes are via regni but not causa regnandi the waye to the kingdome but not the cause of reigning there 5 I knowe sayth God but what dooth hee knowe That thou Abraham saith hee fearest God Then behould the fountaine of all obedience the feare of God and the witnesse againe of the feare of God true obedience which being true as it is most true woe and bitternesse to the inhabitants of the earth if the Lorde bee not mercifull for our obedience beeing turned into daylye fearefull and most carelesse rebellion where is our feare of his Maiestie become Surelye the Fountaine is dammed vp and stopped and therefore no frute can flowe therfrom Let euerye man priuatelye applye this and saye with himselfe I thinke I feare GOD but if GOD giue iudgement of my feare by my obedience as hee did heere of Abraham how will all prooue c 6 Because thou hast not spared thine onely sonne saith God and yet hee was spared But this is the nature of our good God to accept in mercie our wyll for our worke and a ready indeuour euen for the deede it selfe if hee would not suffer vs to goe any further but this when the word goeth before to guide the will and not else For those Baals priests beeing destitute of the word though they lanced themselues neuer so deepe yet neyther in will nor worke pleased the Lord. And it is a good place also of Paule not sparing the body c. So then with this caue at let vs gather great incouragement to serue him who will in respect of our ready minde acknowledge that we haue not spared this or that when in deede yet it is
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