men but performe in conclusion little moulehils my meaning it is many men gape and hope vpon promises for many matters and in the end are serued with a iugling cast as here Iacob was and misse of matter they looked for Trust not the worlde then nor all golden promises in the same for men are false vpon the weights and Laban is aliue to deceiue still Beleeue you shall haue a thing when you haue it and not ouer hastily before you were best 11 But why would not Laban giue him Rachell as hee promised we see he pretendeth custome and manner of that place not to giue the yonger before the elder but why then had hee not so â—ould him in the beginning The truth is plaine hee ment no truth but finding Iacob such a seruant for his profit as hee could not well spare very gladly would retaine still he wrought this crafte to continue his seruice to him for seauen yeares moe Which was performed of Iacob and that willingly for his affâ—ction to Rachell So Laban had his purpose though by a bad meanes and little honestie in him 12 When the Lord saw that Leah was despised hee made her fruitefull but Rachell was barren saith the text First we see the power and strength of affections euen in the best men manie times Here they were so strong in Iacob that Leah in comparison of Rachell was despised which the Lorde saw and misliked giuing vpon that a mercy to her that he gaue not to Rachell to be fruitefull and beare Wherein we see againe that children are the blessing of the Lord and his free gift neuer to bee had by any power but by his Leah ioyeth in his mercy and acknowledgeth that it proceeded from God who looked vpon her tribulation and therefore shee blesseth him and giueth her Children names according to her feeling of that goodnesse so should wee doe and not so little regarde this mercy as many doe She hopeth her Husband will now loue her and keepe her company by which wee see what should be if it be not in all men children are a Chayne to binde them to their wiues in all loue and affection and this Chaine is strong with all good men Lastly shee was contented with her number and we also must learne to moderate our desire by her Many things els are in this Chapter which rather priuate reading then open speech should note Chap. 30. The cheefe poynts or heads of this Chapter are these Iacobs children by others Labans hardnesse to Iacob Iacobs painfull diligence notwithstanding FOr particulars first the text sayth that when Rachel saw she bare no children as her sister did she enuyed her sister c. Where both her enuie and vnaduised speeche to her Husband to giue her Children showeth the frailtie of Women when they wante anye thing that they much desire They are not patient and moderate as they should be but suffer affections and passions to carry them headlong both into sinne against God and offenses to their husbands Wee see it heere in Rachell otherwise a good woman no doubt of it and let the foulenes of the spot in hir make vs wise and warie to auoide it in our selues It graced not her it cannot grace vs nay it disgraced her and it will all to blurre and blot vs. She wished not to others as to hir selfe no not to her owne sister no more doe we I feare me she praysed not God aswell for his mercy to others as to her selfe no more do wee I feare me yet both she and we bound to do it Better then is the spirit that not finding in it selfe what it wisheth ioyeth yet vnfainedly that others haue it 2 The answer that Iacob maketh to her vnaduised speech may very well show vs what answer all Saint seruers should haue at their Saints hands if they heard the petitions that are made vnto them namely as Iacob answered Rachel am I in Gods steed to doe this or that for thee For the anger of Iacob being aliue may well assure vs of the like now except heauen haue made him lesse zealous for Gods glory which no man thinketh Againe his earnest speaking or anger that was kindled may teach vs also how our hearts should burne and bee troubled and greeued in vs when we heare men aske of creatures what is the creators both glory and mercy to giue 3 The giuing of their maides vnto Iacob full fowly sheweth the impatience of flesh and bloud to stowpe to Gods pleasure and indure what he dooth appoint vnto vs. They had rather haue children in this sort then tarrie Gods time in patience and hope Iacobs act in consenting may not be our example Many things in the Fathers God indured that he alowed not simply being not so from the beginning The names of the children show theyr affections which imposed them and so sometimes still as yet amongst vs. 4 Ruben goeth foorth in the wheat haruest and findeth Mandrakes To discourse whereof belongeth rather to Phisitions then Diuines It is an hearbe whose roote hath a certayne likenesse of the figure of a man There is male and female of it that is two sorts differing in greatnesse both of roote leafe and fruite which commonly men call after this sort The fruite of the female as is written in quaÌ„titie like a Chesnut or Wallnut The Aple of the male as great as an Egge the roote forked as man is the smell of it very passing pleasant for the force of it to worke loue I leaue it to others to iustifie that so write of it For the efficacie of it eyther of roote or apple in helping barrennes in Women which seemeth to be ascribed to it by these sisters here they contending so about it happily it is not generall For the Hearbe being very could cannot haue that effect in all bodyes but rather the contrarie in some namely in cold But in hote countreys as in Affrike Spaine Italy Egipt and such like where the bodies are commonly of extraordinary heate this may be vsed to bring them to some good temperature and consequently if God will to more fruitefulnesse immoderate heate being an enemie to conception aswell as immoderate cold is But as I saye I leaue these things to Phisitions For Ruben that found them I rather thinke hee brought them for the pleasantnesse of the smell which is written to be very great then for secret vertue that he knew to be in them to such an end as we now speake of I will tell you what one writeth of his owne experience and so leaue this Leuinus Lemnius saith he had hanged of the leaues and apples in his studdie for the great pleasure of the smell and in time hee began to be so heauie headed that hee could not holde open his eyes in his studdie but must needs sleepe and thus hee continued rather euery day worse then other At
in the order of nature now set and established of God but in God himselfe this principle holdeth not Or if you will thus By man this is impossible to wit to make any thing of nothing but with God all things are possible and want of matter letteth not him It is our comfort that he could and can so do for thereby we know his great abilitie to preserue what so wonderfully he hath made as also to confound and turne to nothing all subtile and malitious practises against his children 6 To what end To the prayse of his glory sayth the Apostle for in him and by him and for him are all things and this is the generall end Beside which there be also speciall ends and subordinate ends vnder them againe as the manifestation the acknowledging and contemplation of his heauenly and diuine wisedome and goodnes which appeareth in the Creation For if the Lord would be celebrated then must he create things to acknowledge him and to celebrate and prayse his name beeing knowne and manifested Therefore he created things reasonable and vnreasonable that they might prayse him and be matter of his glory The heauens declare the glory of God and the fyrmament sheweth his handy worke Agayne the gouernment of the world a subordinate end to that againe For therefore created he the world that he might gouerne it with his prouidence and preserue it and so might euer declare his wonderfull workes which he hath done from the beginning of the world or now doth or yet shall do especially that he might gouerne his Church of elect angells and men Lift vp your eyes sayeth the Prophet therefore and see who hath created these things Thirdly and lastly that all other things might serue to the health of body and soule to the life pleasure and necessitie of man and especially to the good of his chosen being vnto them as it were meanes and ministers whereby God doing them good might be honored and praysed of them Onely man he created for himselfe and all the rest for man Now if any with the Manichees enquire wherefore many things were made whereof they knowe no vse to man eyther of things in the sea or land let them consider what S. Austen aunswereth namely that herein they should rather adore the riches of Gods power and goodnes not only in creating but also in preseruing such a multitude of things as he hath created say with y e prophet Dauid O Lord how manifold are thy works in wisdome hast thou made them all the earth is full of his goodnes Glory be to the Lord for euer let the Lord reioyse in his workes Though we know not the vse of them yet his wisedome doth and that should content vs. Sure we ought to bee that hee made nothing in vayne and it is sayd of them all that they were good Yea but what may be sayde for so many hurtfull beasts and creatures as be in the worlde vppon lande or in Sea Why did God create them Surely it was enough for aunswere heerevnto that was sayde before that though wee knowe not by and by the good of a creature yet therefore God may not be condemned for creating them for hee may do with his owne as pleaseth him Yet neuerthelesse we may further say as some do that if man had not sinned no creature had been hurtfull to him and therefore now his fault to be blamed not Gods creation Lactantius aunswereth that in great wisedome God hath made aswell hurtfull things as others that by contraryes a fuller knowledge might growe in man to the prayse of God that hath done all so well And this true aunswere dasheth that greate thunderbolt as hee thinketh of the Epicure made to ouerthrowe Gods prouidence and care to gouerne the worlde and maketh it seeme more foolish then fearefull God sayth hee eyther will take away all hurtfull things and can not or can and will not or neyther can nor will or both can and will If hee woulde and can not then wanteth hee power and is not God if hee can and will not then is hee enuiouse and is not God if hee neyther can nor will then both enuiouse and weake and so no God if hee both can and will then how do they yet remayne This goodly argument is easely aunswered by saying hee can and will not and yet not enuiouse therein but good and carefull for man that he might by sight of contrary euill better discerne the good and so profit thereby both in wisedome and thankefulnesse to the Lorde Lactantius whose Chapter is very worthy reading 7 And lastly in what time or how many dayes did God create all things in sixe dayes sayth the Scripture and euery day some thing sayth this place till the seuenth day wherein hee rested Non vno momento sed sex dierum spatio not in one moment but in sixe dayes space If you happely thinke or meete with Syrach his wordes who sayth Hee that liueth made all things together the Lord who only is iust c. You must consider that he speaketh not of the time but of the multitude of creatures Meaning that God made them all together before he rested and gaue ouer creating but not meaning that hee made them all in one moment of time or in one day for we see both this place and others against it the Lords owne commaundement written with his owne finger giueth testimonie that in sixe dayes the whole was made Thus are we instructed in all these seuen points that I named in the beginning to wit who created what was created when how whereof to what end and in how many dayes or what time Now touching the vse this further What may be knowne of God sayth the Apostle is manifest in these creatures for God hath shewed it vnto them for y e inuisible things of him that is his eternall power and Godhead are seene by the creation of the world c. The quantitie qualities course and perpetuities of things created how do they shew God surely sayth the Prophet the heauens declare the glory of God and the fyrmament sheweth his handy worke Agayne the same Prophet teacheth the like when he goeth from this creation to the viewe and thought of Gods wonderfull and great loue to mankinde saying When I beholde thy heauens euen the worke of thy fyngers the Moone and the Starres which thou hast ordayned O what is man Lord thinke I then c. Reade the whole Psalme Concerning other things to be obserued in this Chapter some say how could Moses write of these things that were done so long before he was borne surely not by any wisedome and learning of Aegypt wherein yet he was most excellent but by that holy spirit of God whereby he had receyued to be a faithfull Minister in the house of God being in this aboue all Prophets that he was inabled not only to gouerne things present and foretell
it did that yeare that Christ suffered Iohn 19. 3 That most strict and precise rest specified in the lawe from all worke from rosting of meate gathering of stickes Exodus 16.29.35.3 and Number 15. from any long iourney and such lyke were Ceremoniall and therefore with other the Ceremonies of the law are abrogated by Christ there remayning to man now a further freedome and yet without breach of the Sabboth as I pray you reade in my treatise vpon that commaundement at large The daye also of the Iewes Sabboth was changed from the Saterday to the Sonday by the Apostles theÌ„selues Act. 20.7 1. Cor. 16.2 4 The ende and vses of this Sabboth also you may there more at large see to wit For order in the Church of God that we might meete together and none be freed from seruing God at least one day in seauen For the reliefe of seruants and brute beasts which by pitilesse worldlings might else be abused And lastly to resemble and still to remember vs of our eternall rest in heauen to be cared for now and enioyed then when this life is ended Esay 58.13 The exercises also of this Sabboth you may there reade to weet preaching praying reading singing conferring mutuall admonishing visiting the sick poore prisoners with many such like Touching the repetion of things concerning creation vers 4. and 5. it is said that God had not yet caused it to rayne therein ascribing it to the Lord as his peculiar power to open and shut the heauens and to send drought or rayne according to his good pleasure And in deede so it is very often repeated in the Scriptures that we might duly confesse it and thankfully euer consider it I will send you rayne sayth the Lord in due season and the earth shall yeeld her increase yea I will giue the fyrst rayne and the later that thou mayst gather thy wheate thy wine and thy oyle The vse of this knowledge we learne by the Prophet euen to say in our hearts Come let vs now feare the Lord our God that giueth rayne both earely and late in due season and which reserueth vnto vs the apoynted weekes of the haruest That a mist supplied the place of the rayne and watered all the earth we learne the great power of our God to furnish and steede himselfe euer with meanes to effect his wyll If hee haue not one thing he can take an other and neuer will he wante conuenient instruments of mercie for his children 2 Man was created of the duste of the earth that so base a matter might euer worke humilitie of minde cut the cordes of swelling conceipts for wherefore should dust and claye be lifted vp and cause a true remembrance of assured end that earth wee were earth we are and to earth againe we shall returne hee not we can tell how soone 3 But ere euer hee made Man hee made all thinges for man as was noted before The earth to goe vpon the heauens to couer him the Sea for walles Fishes and Fowles Hearbes and Trees to feede and comforte him to delight and accompanye him light by daye and the like by night manye a greene and pleasant thing and what wanted of such creatures for man before hee was Is this God a changeling was his care for man then so great and is it nowe nothing No no hee is the same and though wee haue sinned yet hee is intreated and for Christ as hee was hee will bee carefull and good for man and to man euermore Yet this is not all but consider we further of this thus That if this dealing shewed loue and care to Adam then howe is it not eache one of our cases at this daye in some respect For before euer hee would haue anye of vs to lyue and breathe in this world wee see had hee not prouided Parents and Freends houses and comfortes and whatsoeuer might bee needefull for vs O loue then to vs also most kinde and a care that may assure vs hee will euer care for vs. Loue him and feare him honour him and serue him hee is your GOD who prouided for you before you were borne thinges needefull for you against you should bee borne and wyll hee euer forsake you nowe when you are borne O fayth increase growe and bee sâ—rong helpe Lorde helpe for fleshe is full fraile and faynter then I would 4 God breathed in his face the breath of life man was made a liuing soule God gaue life then and who can take it awaye without his leaue Can raging tyrants bluddy persecuters flye Iudases No no till hee will you cannot dye thunder they and threaten they neuer so much and breathe out slaughter euerye houre against you God gaue life and God must take it awaye it is one prerogatiue of his you neede not feare Againe who can preserue lyfe but hee that first gaue it No man no meanes And therefore vsing as you are occasioned what God hath appointed of any helpes yet caste your eye euer vpon the Fountaine from whome life came at the first It is an other prerogatiue againe of his to preserue life also and to giue his blessing for that purpose to his creatures Hearbes or Plants meates or drinkes men and their counsels whatsoeuer Againe life is the gifte of God therefore abuse not what God hath giuen you It was not of your selfe but it was giuen you you must accompt for it how you haue vsed it to the giuers praise and your owne discharge 5 God made a Paradise a Garden most pleasaunt as euer was that it might bee for euer to posteritie after a figure of a celestiall place abounding with innumerable comfortes for the godly prepared in Heauen Hee made not man in Paradise but translated him and put him in it after hee was created that it might resemble that wee also shall bee remooued from the place where wee firste tooke our beeing to a place with our GOD where wee shall neuer take ending God set in this Paradise thinges not onelye profitable for vse but pleasant also for sight thereby assuring vs that hee disliketh not our pleasures any more then our necessaries but most gratiously â—â—oweth that wee should haue both so that wee will let the Tree of lyfe alone that is so that wee doe not swell aboue that which is allowed vnto vs but be obedient to God and with praise and thankes vse his creatures 6 God set man in this Garden to dresse and keepe it not allowing Man in his moste innocencye to be idle no hee would not his Angels to wante what to doe but made them ministring Spirites Howe then should hee nowe when corruption hath caused a cursse and that cursse giuen cause of force to labour alowe lothsome idlenesse Bee sure hee dooth not bee sure hee will not And therefore all honest mindes will not looke for nowe what was not lawfull
theyrs and by him onely it was produced to and for such terme as it was Neuerthelesse if we speake of causes in nature by which also God worketh when it pleaseth him diuers and sundry there were then now to be remembred if we will wherefore their life might passe ours as it did and bee so long The indifferent mixture equall temperature and good disposition of the cheefe and first qualities heat colde moysture drynesse is in nature the ground of life and by all probabilitie in that beginning this was so more then now Their dyet better and temperance more from surfetting and fleshlye pleasures then is now The region they dwelte in hote in a strength to drye vp and consume superfluitie of humors when anye were corrupt and rotten Theyr mindes quieter from eating and gnawing cares the shortners of mans life since iniquitie then being not so strong manye woes and vexations were vnfounde And lastly the fruites of the earth in their puritie strength and vertue not corrupted as after the Flud and euer since still more and more might be to them a true cause and a most forcible cause of good health greater strength and longer life then euer since by nature could bee 5 Their certaine death is noted to showe the truth of Gods worde euer infallible and vnmooueable The Lorde sayd if they did eate they should dye they did eate then death must folow or God be vntrue warning vs faire if wee will bee warned neuer to mince and qualifie what the Lorde pronounceth peremptorilye and flatlye for hee wil be true doe what we can and we shall fiâ—de it so Adam liued nine hundred yeares and thirtie but hee dyed Sheth nine hundred and twelue and he dyed Methuselah nine hundred 69 and yet he dyed dyed dyed is the end of all that God might bee true how long soeuer they liued The â—ame word of the Lorde is no falser nowe then then but the same for euer and therefore for this eaten Aple against commaundement dye we must still and whilst the world indureth would God this repetition of death death to all these Fathers might make vs as dulye to remember it as wee are sure truely to finde it To finde it I saye and God knoweth not wee how soone To daye I to morrowe thou saith the Wise man His conceipte was not vnprofitable that imagined mans life to be as a Tree at the roote whereof two Mise lye gnawing and nibling without ceasing a white Mouse and a blacke The white Mouse hee conceiued to bee the daye and the blacke Mouse the night by which daye and night mans life as a tree by continuall gnawing at last is ended Who can nowe tell howe farre these two Mise haue eaten vpon him Happely the Tree that seemeth yet strong ere night may shake and ere daye againe fall flat downe O let vs thinke of this vncertaintie and that is all I wishe by this speeche Adams coate of Skins might fitlye remember him of this And what weare wee still in our most ruffe which appertayned not sometime in some sorte to a liuing creature by whose death we being clad may fitlye thinke of our owne deaths that are so sure But you see the Snowe howe blinde it makes a man by his great whitenesse so dooth this worlde by his manifolde pleasures baytes and allurement dazell our eyes and blinde vs so that wee forget to dye wee dreame of life when there is no hope and wee cannot heare of it to goe awaye O death how bitter is the remembrance of thee to a man that liueth at rest in his possessions vnto the man that hath nothing to vexe him and that hath prosperitie in all thinges yea vnto him that yet is able to receiue meate 6 In the 22. verse it is sayd that Henoch walked with God To walke with God sometime signifieth to obey and serue to reuerence and feare the liuing God and by the way when it dooth so if godly men be said to walke with God I pray you with whom walke they that are vngodly Surely with him that if they saw him would feare them and shame them to bee arme in arme with so foule a guest But what the eye seeth not the heart feareth not yet the end will finde it when it is too late In this place to walke with God signifieth he was translated out of this life and world not by death as others but aliue as were no others then to liue with the Lord. Which translation to him was insteed of death that following to him by this rapt that to others without it after death The Lord did this to giue vs some signe of the resurrection to a better life prepared and to be a testimonie of the immortalitie of soules and bodyes As to inquire where hee became is meere curiositie The like wee read of Elias the Prophet that he also was caught vp into heauen in this extraordinary manner Many vaine motions about them both by idle heads which I will not scan Yea euen godly men haue waded further then by any necessitie they were constrained for where God hath not an answer we should not haue a question that is where it pleaseth him to be silent we should not be sifters for he concealeth nothing that may be profitable Syrach is alledged where it is said that Henoch was translated into Paradise But as the booke is not Canonicall so in that is the Latin translation false the Greeke hauing nothing of Paradise but simply that he was translated Other guesses and talkes I take as they be onely guesses and passe them ouer Where should they be but with others of the godly where they are their bodies in the rapt changed as the Apostle saith all ours shall be when corruptible shall put on incorruption and mortall immortalitie and as they that bee aliue at the Loâ—des comming shall be changed For wee shall not saith he all dye but we shall all be changed The Lorde shall descend himselfe from Heauen with a showte and with the voice of the Archangell and with the Trumpet of God and the dead in 〈…〉 first Then shal we which liue and remaine 〈…〉 vp with them also in the cloudes to meete the Lorde 〈…〉 and so wee shall bee euer with the Lorde So were these no question at this time changed That againe the 〈◊〉 may be so caught the Apostle showeth when he sayth he was so wâ—â—ther in the bodye or out of the bodye saith he I knowe 〈…〉 thereby that both might bee Wee read howe Philip was caught from the Eunuch and found at Azotus but I go no further in this matter 7 God tooke him awaye saith the 24. verse and it maye well remember vs of the care that the Lord hath ouer his euer to deliuer them from the woes of this worlde when it shall be good He seeth and knoweth vs and our estate while it may
before the hatred growen in the brethren against Ioseph in this second part of y e chapter we may sée their execution and practise of the same against him when they had oportunitie The oportunitie was this Their father sendeth Ioseph into y e fields to them where they kept their cattel to sée how they did Whom when they saw in this sort come into their hands streight they conspired against him Now that the father would send him and that Ioseph would go hauing had such notice of their disliking of his dreames it plainlie sheweth the simplicitie of the godlie and such as haue honest minds that they are farre and often but too farre from suspecting and forecasting such perils as in déed are towards them and such euill nature in others as in time sheweth it selfe and bursteth out It is an old saying euen here we sée it true Vt quisque est vir bonus c. A man that meaneth truly and honestly himselfe thinketh all others to meane so likewise But it was so Though olde Iacob meane no hurt neither yet Ioseph the other brethren doe and conspire his death when in loue sent in loue he commeth to sée howe they did Though simple then it is good to be yet ouer simple beware to be Inter spinas calceatu Amongest thornes haue on thy shooes sayeth an other prouerbe and it is worthie practise 2 Out goeth Ioseph and thinketh no harme then as I said and he séeketh his brethren from place to place but he findeth blouddie enimies rather then brethren at the last So fareth it dayly with manie a man Wee séeke life but wee finde death at the Phisitians hands Wee séeke iustice we finde oppression wee séeke truth wee finde falsehoode and in a worde as Ioseph here wee séeke for brethren but finde farre otherwise in the end So dooth secret sinne couer it selfe euen in the Church militant to this day But who so reputed a brother becommeth a foe let him thinke what credite Iosephs brethren had with God or man for such hypocrisie and who so is halted withall and deceyued as Ioseph was meaning no woorse then Ioseph did let him turne his face from man and clap holde of God saying with the Prophet It is good for me to holde mee fast by God to put my trust in him and what protection and safe garde poore Ioseph found when hee was here alone in the middest of his no brethren but bloudie foes that comfortablie hope for at the same Gods hand who is one to day then and for euer to all that truelie cleaue to him 3 But why saith Moses so brodelie that they conspired to slay him This was much to bee laid in writing against such men No not a iote For it being so in déed the holie spirite of God hath taught vs notablie by it what difference is betwixt man and God Man in his writings flattereth and smootheth and dissembleth faults yea often for vice putteth in vertue and where in deede a dispraise was due yet there extolleth to the skie But Gods holie spirite in his writings dooth not so He speaketh plainly and euer truely of all degrées whatsoeuer Againe it sheweth that Moses was not directed by flesh and bloud for if he had he would haue couered the blemishes especiallie these great blemishes of his ancestours Thirdlie it is a rule to direct them to doe it and it is a warrant to them if they doe it that write stories and commit to writing facts of present or former times Trueth was euer without shame what blame soeuer it getteth vnworthilie But filthie flatterie maketh them liue with shame that vse it during life and shamefullie spoken off euen after death 4 Behold say they this dreamer or maister of dreames commeth A scoffe and a lewde scoffe the dreames of Ioseph being from God to a speciall reuelation of his great mercie in time intended to that house But we may well sée in it the fashions of the wicked and the lot of the godlie in this world often How differ these speaches Behold the dreamer and Beholde the holy man the holy woman the hote gospeller c Surelie both are scoffes alike from a prophane heart which God will visite with a whipping rodde in his good time Thus scoffed the Captaines and their fifties when they called the Prophet in mockerie Man of God but with fire from Heauen the Lorde consumed such mockers· If the like fire from Heauen consume not our mockers let them yet bee sure that fire in hell shall neuer faile them 5 Come therefore say they and let vs slay him and cast him into some pit c. See what it is to harbor in our bosoms a dislike of a man and a hatred in time it leadeth vs euen to blouddie murther of the partie so disliked or at the least to a willingnes to do it if we be by meanes kept from the act For if a brother breath death agaynst his brother because he hateth him surelie men in further degrées from vs will neuer stand in our handes Then stoppe betimes if we feare God and abandon hatred out of our hearts Let it neuer lie boyling within vs and gather strength Such Patriarchs ouercome by hatred against their brother may teach vs whilest we liue what hatred is 6 Then shall we see what will become of his dreames As if they should say so shall wee proue his dreames false O blinded men the determined counsaile of God they will ouerthrow and by their power and practise they will preuent what hee will haue come to passe So thought the blinde Pharisies Priests and Elders that if they could compasse once the death of our Sauiour all should be well they should still deceyue the worlde the Scriptures should bee falle and whatsoeuer by Christ was effected shoulde bee preuented But was it so or rather did not all their malice woorke to the effecting of Gods purpose Herode by pollicie or crueltie open will kill the babe Iesus and then all shall be well yea euen to this day fooles will contende agaynst God and prooue him vntrue But away betimes with such dreadfull impietie God will bée true and his purposes shall be perfourmed when all earthlie creatures shall be confounded that stande agaynst him Iosephs dreames shall come to passe in despite of all scorners or vnnaturall practisers to the contrarie So let vs thinke so let vs know so let vs liue till life take her leaue and all bee effected Our fayth our cause our profession and religion shall stande being the Lordes though thousandes of our bodyes bee destroyed by raging crueltie and all is not sure on our aduersaries side as they suppose when once they haue preuailed against some of vs. Blessed be God 7 But when Ruben heard that hee deliuered him out of their handes c. What Ruben was this Surelie euen hee that laie with Bilhah his fathers Concubine as wée