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<DATE>2014-03-18</DATE>
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<NAME>Olivia Bottum</NAME>
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<DIV1 TYPE="title page">
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<P>A SERMON PREACHED AT S^t MARIES IN OX|FORD ON ACT SVN|DAY <HI>LAST IN THE AF|TER-NOONE</HI> 1622.</P>
<P>BY RICHARD GARDINER Student <HI>of Chri&s;t-Church.</HI></P>
<P>AT OXFORD, Printed by IOHN LICHFIELD and IAMES SHORT for William Davis Book-&s;eller. 1622.</P>
</DIV1>
<DIV1 TYPE="dedication">
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<PB REF="2">
<HEAD>TO THE TRVLIE NOBLE, <HI>AND RIGHT HONORABLE,</HI> RICHARD, <HI>Earle</HI> of <HI>Dor&s;et,</HI> my Singular good Patron.</HEAD>
<OPENER><SALUTE>Right Honourable:</SALUTE></OPENER>
<P>_THERE is euer a certaine pre&s;umption had of the fa|vour of good men, &s;o there be a rea&s;on added to accom|pany their iu&s;tice. Mine, which giues boldnes to call vpon your &s;uccour is, that I am falling vpon the torture of publike Cen&s;ure more through <HI>the &s;everitie of Commaund,</HI> then the <HI>libertie of my owne will.</HI> I know the curio&s;ity of the <HI>Eye</HI> is not &s;o quickly pleas'd, as the flexibilitie of the <HI>Eare.</HI> And therefore the <HI>Fate</HI> of acceptation among <HI>Criticall Readers</HI> may perhaps proue different from that fauourable approbation of my <HI>Hea|rers.</HI> How&s;oeuer, &s;eeing it is thought fit by the
<PB REF="3"><HI>Iudicious</HI> that this weake di&s;cour&s;e &s;hould not expire with that &s;hort hower wherein it was deliuer'd, with neglect of all malignant Cen|&s;ures I pa&s;&s;e through the <HI>Pre&s;&s;e</HI> vnder the &s;afe|guard of your <HI>Honor's</HI> protection. Why I &s;hould dedicate this fir&s;t living I&s;&s;ue of my braine to your <HI>Name,</HI> cannot &s;eeme &s;trange to <HI>Any,</HI> which Knowes <HI>You my Patron,</HI> and mee your <HI>Eleemo&s;ynarie.</HI> For who hath more intere&s;t in the <HI>Grape,</HI> then <HI>Hee</HI> that planted the <HI>Vine?</HI> I am vnwilling to intangle my &s;elfe in <HI>Obligati|ons</HI> to other men, when I am to giue you <HI>Secu|ritie,</HI> and to pa&s;&s;e my &s;elfe ouer to your <HI>Honor.</HI></P>
<P>As was my <HI>Auditory,</HI> &s;o is my <HI>Sermon, Scho|la&s;ticall,</HI> and <HI>Popular: Politicall,</HI> and <HI>Morall;</HI> En|deauouring according to my &s;lender facultie to worke vpon <HI>Man</HI> fir&s;t as he is <HI>Man,</HI> by his vnder&s;tanding part: then as hee is a <HI>Chri&s;tian,</HI> by his will, and affections. The fir&s;t part is &s;omewhat difficult, and intricate, but yet &s;o languag'd, as it is made obuious, and familiar to the meane&s;t Capacitie. The later part is more liuelie, and more ea&s;y, wherein a good heart may finde &s;ome &s;weet reli&s;h, if it be right|ly chewed. The iniquity of the times requir'd
<PB REF="3">mee to be&s;eech all &s;uch, who are indued with the right of <HI>Pre&s;enting to &s;pirituall Promotions,</HI> that they would call to minde what a fearefull ac|count &s;uch &s;hall one day make, which cea&s;e not to preferre their priuate gaine before the publike good. <HI>The Archers &s;hot at Io&s;eph,</HI> &amp; they were his brethre~. <HI>The Archers &s;hoote at our Church,</HI> and &s;ome of them are her Children, whom &s;hee &s;elected to bee her <HI>Stewards,</HI> and faithfull <HI>Di&s;po&s;ers.</HI> For alas it is notoriou&s;ly knowne (as a religious defender of our Church Rites com|plaineth) that <HI>many Church-liuings haue bin &s;o pa.</HI>
<NOTE PLACE="marg">T. M.</NOTE> <HI>red to the quicke, that now they are hardly able to yeeld vitall nouri&s;hment; &s;o &s;harply haue they beene launced, and lo&s;t their be&s;t bloud.</HI> For di&s;tinction &s;ake I haue vnmask'd the turbulent <HI>Puritans</HI> in our Church, that they may no more abu&s;e the world vnder that <HI>Impropriated</HI> title of <HI>Godly, and zealous Profe&s;&s;ors.</HI> If any ridiculou&s;ly affecting that <HI>Scar-Crowe</HI> title of <HI>Martin Mar-Prelate</HI> &s;hall through a giddy conceit of a di&s;temper'd braine account it a crime to be <HI>Philo-Pi&s;copall</HI> in an ab&s;olute Kingdome, or <HI>Monarchicall</HI> State, Hee mu&s;t likewi&s;e implicitely affirme it is a crime to bee <GAP DESC="foreign">. The &s;equell is groun|ded
<PB REF="4">vpon that <HI>Soueraigne Maxime,</HI> They which would haue <HI>No Bi&s;hop,</HI> would likewi&s;e haue <HI>No King.</HI> And &s;o by violating <HI>Epi&s;copall Iuri&s;di|ction,</HI> obliquely they vndermine <HI>Regall Authority.</HI> I will bee &s;paring at this time in rubbing the&s;e &s;ores, neither will I now inferre how the &s;en|tence of the law &s;hould bee pronounc'd a|gain&s;t &s;uch <HI>State-wormes,</HI> becau&s;e <HI>there is a time to keepe &s;ilence, and a time to speake.</HI> Thus praying for the encrea&s;e of all true honours vpon your <HI>Noble Family,</HI> My conclu&s;ion &s;hall bee a Pro|te&s;tation, that if your occa&s;ions &s;hould &s;toope &s;o low, as to commaund &s;o poore an In&s;tru|ment as my &s;elfe in <HI>your Seruice,</HI> your <HI>Honor</HI> &s;hall finde, I would not ea&s;ily grow weary of your Commaundments, nor &s;oone forget your fauours.</P>
<CLOSER><SIGNED>Your L. humbly deuoted RICHARD GARDINER. <HI>ex Aede Chri&s;ti.</HI></SIGNED></CLOSER>
</DIV1>
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<DIV1 TYPE="sermon">
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<Q><BIBL><HI>GEN. CAP. 45. VER. 8.</HI></BIBL>
<P>So now, it was not you that &s;ent me hither, but God: and he hath made me a father vnto <HI>Pharaoh,</HI> and Lord of all his hou&s;e, and a Ruler throughout all the land of Egypt.</P></Q>
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<P>_THE &s;ucce&s;&s;e of things, and event of coun&s;els is in the hand of God: for <HI>the way of man</HI> (&s;aith the Pro|phet <HI>Ieremy) <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> is not in his own pow|er,</HI>
<NOTE PLACE="marg"><HI>Ierem.</HI> 10.</NOTE> <HI>neither lies it in man to direct his owne &s;teps.</HI> The evidence of which po&s;itiue, and mea&s;ur'd truth is in none de&s;cri'd more fullie, then in this Stan|dard of examples, ble&s;&s;ed <HI>Io&s;eph,</HI> the Prolocutor in my text. Not to wander in a Labyrinth, or maze of circum|locution, but a &s;hort tale to make, and that vndoubtedly true; <HI>Iacob,</HI> as yee all know, had twelue &s;onnes, of whom it befell, that as in his flock there were &s;ome black, &s;ome white, &s;o among his children &s;ome good, &s;ome bad. <HI>Io|&s;eph</HI> was the yong'&s;t &s;aue one, and the onely re&s;pe|cted of his father, either for the loue he bare to his mo|ther <HI>Rachell,</HI> or rather becau&s;e <HI>Iacob</HI> begot him in his old
<PB N="2" REF="5">age. For children then begotten, are commonly be&s;t belou'd of their <HI>Parents,</HI> in that they make them &s;eeme young againe. Whether for the&s;e, or other rea&s;ons, certaine it is, the &s;uperlatiue loue of the father procur'd an vnparallel'd envie in the brethren. For they &s;tript him of his coate, ca&s;t him into a pit, and &s;old him into <HI>Egypt</HI> for a &s;laue. So &s;oone as he was brought into <HI>E|gypt,</HI> he was brought as it were <HI>&s;ub ha&s;t&acirc;,</HI> and &s;old the &s;e|cond time to <HI>Potiphar.</HI> Here the wittie malice of his <HI>Mistre&s;&s;e</HI> ca&s;t him into the dungeon, and laid him in the &s;tockes, vntill the yron entered into his &s;oule. But in proce&s;&s;e of time (as God would haue it) the Prince of the people freed him from his bonds, and rai&s;'d him to &s;uch a height of honour, as that without <HI>Io&s;eph</HI> no man could lift vp his hand, or &s;o much as wagge his foote throughout all <HI>Egypt.</HI> Being in this &s;tate, and authority, the Allmightie cals every where a dearth vpon the land, &s;o that <HI>Iacob</HI> is con&s;train'd to &s;end his &s;onnes into <HI>Egypt</HI> to be their fathers Purveyors. At the fir&s;t they finde ri|gour in his face, but the more he &s;eekes to hide his af|fection, the le&s;&s;e it will be hid, every one might read it in his eies. At length he puls of the vizard, and reveales him&s;elfe to be <HI>Io&s;eph,</HI> their brother, whom they &s;old into <HI>Egypt.</HI> But perceiving that the &s;ound of the&s;e wordes tormented their con&s;ciences with a remembrance of their ill-de&s;erving guiltine&s;&s;e, out of the natiue gentle|ne&s;&s;e of his di&s;po&s;ition makes it his glorie to pa&s;&s;e by their offences, and labours to per&s;wade them they did him a good turne in &s;elling him; that he had never bin &s;o great, had not they &s;o &s;inned, &s;weetely in&s;inuating in the&s;e comfortable, and gracious tearmes. <HI>Be not grie|ved,
<PB N="3" REF="5">nor angrie with your &s;elues, that yee &s;old me hither: for God did &s;end me before you to pre&s;erue life,</HI> and againe re|peating the very words, <HI>God &s;ent me before you to pre&s;erue you a po&s;terity in the earth:</HI> at la&s;t he takes vp my text as a graunted conclu&s;ion. <HI>So now it was not you that &s;ent mee hither, but God: and he hath made me a father to Pharaoh, and Lord of all his hou&s;e, and a Ruler throughout all the land of Egypt.</HI></P>
<P>Thus much is impli'd in the very barke, and rinde of my text; but this is no time to angle about the &s;hore, &amp; therefore by your leaue I will let downe my net, and launch into the deepe, where you may finde a &s;trange <HI>Action,</HI> and as &s;trange an <HI>Euent.</HI> The Action is in the Mi&s;&s;ion, or &s;ending of <HI>Io&s;eph</HI> into <HI>Egypt;</HI> the Con&s;e|quence, in that he was made a father to <HI>Pharaoh,</HI> a Lord of all his hou&s;e, and a <HI>Ruler</HI> throughout all the land of <HI>Egypt.</HI> In the <HI>Action</HI> con&s;ider the principall, ouer-ruling cau&s;e, or if you will the Orderer, and Di&s;po&s;er of this <HI>Action,</HI> and that is put downe fir&s;t Negatiuely, <HI>Not you;</HI> Then po&s;itiuely, <HI>But God.</HI> The maine point is in the Mo|dification of the <HI>Action,</HI> or in the manner how <HI>God</HI> &s;ent him, and not they; and how they, and not <HI>God.</HI> The&s;e cir|cum&s;tances are &s;o involu'd, that I mu&s;t handle them ioyntly. In the <HI>terminus,</HI> or Con&s;equence of the <HI>Action,</HI> you haue <HI>Io&s;ephs</HI> aduancement, or exaltation, and there|in his <HI>Piety</HI> in a&s;cribing all to <HI>God,</HI> as to the primarie effi|cient cau&s;e of his exaltation, <HI>He made me.</HI> Secondly, the <HI>Dignities,</HI> and titles conferr'd vpon him. The fir&s;t in a borrowed &s;en&s;e is &s;tiled paternall, and heere is expre&s;s'd the correlatiue in that Paternity, <HI>Pharaoh, who made me a father to Pharaoh.</HI> The &s;econd title is Politicall, or ciuill,
<PB N="4" REF="6">and that's two fold, <HI>Lord,</HI> and <HI>Ruler;</HI> the Seigniorie, or Place of this Dominion, and regiment, is of <HI>Pharaohs hou&s;e,</HI> and <HI>throughout the land of Egypt,</HI> and here is de|&s;ign'd the Extent, and amplitude of this Dominion, and regiment, <HI>of all his hou&s;e, throughout all the land of Egypt.</HI></P>
<P>If any Criticall Sceptique &s;hall perhaps di&s;couer the former part of this text to be &s;omewhat thornie, while the matter is in handling, let him knowe that I hold an argument, which is too vulgar, and too popular, not al|together proper for a <HI>Comitiall</HI> a&s;&s;emblie; and yet if you can haue &s;o much patience, as to attend vnto the euent, or Con&s;equence, which is the later part propos'd, I doe not doubt, but through <HI>God's</HI> gracious a&s;&s;i&s;tance wee may gather &s;ome grapes euen from the&s;e thornes, and a few Ro&s;es from the&s;e Thi&s;tles. <HI>So now it was not you that &s;ent me hither, but God.</HI> Such hath beene the &s;tupiditie, &amp; &s;otti&s;hnes of &s;ome Philo&s;ophers, that as if the &s;en&s;e of their bodies were &s;ealed vp, and the faculties of their vn|der&s;tandings quite exil'd, I knowe not with what folly &s;hall I &s;ay, or madnes, they link'd all occurrences to a po|eticall chaine of fatall nece&s;&s;itie. Others no le&s;&s;e de&s;pe|rately wilfull, fram'd an imaginatiue Godde&s;&s;e of their owne fraile capacitie, &amp; attributed the &s;oueraignety to Chance, and Fortune. But diuines tell vs, <HI>Qu&ograve;d Deus ne&abque; laborat in maximis,</HI>
<NOTE PLACE="marg">S. Ambro&s;e.</NOTE> <HI>ne&abque; fa&s;tidit in minimis, &s;ed membra cu|licis,</HI>
<NOTE PLACE="marg">S. Augu&s;t.</NOTE> <HI>&amp; pulicis di&s;ponit, that the Almightie which dwells on high, humbleth him&s;elfe to behold the thing's belowe,</HI> and be|&s;ides his generall prouidence, which is &s;eene in the go|vernement of the whole vniuer&s;e, particularly moderats, and &s;weetly determines each &s;ingular action, &amp; accident from the greate&s;t to the &s;malle&s;t.
<NOTE PLACE="marg"><HI>Math.</HI> 5.</NOTE> <HI>No &s;parrow lights vpon
<PB N="5" REF="6">the ground,</HI> which is the &s;malle&s;t accident any man can thinke, <HI>without the knowledge, and fore&s;ight of God.</HI>
<NOTE PLACE="marg"><HI>Jer.</HI> 14.</NOTE> <HI>No drop of water falleth from the clowds without his ordinance;</HI> and which is more, <HI>the very teares which trickle downe our cheeks be numbred in his bottle:</HI> what &s;eemeth farther in the &s;ight of man from any certaine cour&s;e or line of Prouidence, then by the glauncing of an arrowe from the common marke to kill a trauailer pa&s;&s;ing by the way, and yet God him&s;elfe is &s;aid <HI>tradidi&s;&s;e hominem</HI> to haue deliuered the man into the hands of the &s;hooter. <HI>Exod. 21.</HI> The Whale which came to deuoure the Pro|phet <HI>Ionas,</HI> may &s;eeme to haue arriu'd in that place by chance, but the &s;cripture te&s;tifies,
<NOTE PLACE="marg"><HI>Io<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">.</HI> 2.</NOTE> <HI>Dominum praepar&acirc;&s;&s;e pi&s;cem,</HI> that God prepared this great Fi&s;h to receiue the Prophet for the greater &s;etting forth of his owne glory. By the diuer&s;itie of opinions among the&s;e Brethren we may gather, that the &s;elling of <HI>Io&s;eph</HI> into <HI>Egypt</HI> for any thing they knew, was accidentall, and yet this very <HI>Io|&s;eph</HI> confe&s;&s;eth that he was not &s;old away by their coun|&s;ell, and aduice, but by the prouidence of <HI>God,</HI> that after|wards he might bee better able to refre&s;h, and relieue his aged Father in a common dearth, and mi&s;ery. To come then to the Orderer, and Di&s;po&s;er of this, and what&s;oeuer purpo&s;e, fir&s;t you &s;ee that every thing, which commeth about, is in &s;ome &s;ort God's effectuall working. <HI>Of him, by him, &amp; from him are all things:</HI>
<NOTE PLACE="marg"><HI>Rom.</HI> 11.</NOTE> Things are of two &s;orts, good, or euill; In good things there is no que&s;tion, for the Lord's efficacie is &s;til working both in making, and in &s;u&s;taining them in the being receiu'd from him. The difficulty is in things euill. Euill is either of <HI>puni&s;hment,</HI> or <HI>&s;inne;</HI> of the fir&s;t God him&s;elfe is the
<PB N="6" REF="7">Author, for <HI>out of the mouth of the mo&s;t high proceedeth e|vill: Lam. 3. Euill of &s;inne</HI> is wholy from Satan's &s;ugge&s;ti|on, and man's corruption. But yet here lies a <HI>Gordian knot,</HI> the vnloo&s;ing whereof hath exercis'd the wits of mo&s;t ages. The <HI>Manichees</HI> not knowing how any euill could be deriu'd from Him, which is the fountaine of all goodnes, mo&s;t bla&s;phemou&s;ly fram'd two beginnings, which is one, two Gods, a good, and an euill God. <HI>The Libertines</HI> being not able to di&s;tingui&s;h an Accident from a Subiect; the malignitie, or deprauation of the Action, fro~ the Action it &s;elfe, a&s;&s;ign'd the fault, as wel as the fact, the obliquity of the worke, as well as the worke it &s;elfe, to the only good, and righteous Creator both of things in heauen, &amp; of things in earth. The&s;e men would haue God, and his doings &s;ubiect to their iudgement &s;eate, and what&s;oeuer they cannot comprehend within the narrow reach of their owne wits, they can finde no rea&s;on, nor goodnes in it. They will not make their iudg|ments agree to God's doings, but they will haue God to make his doings agree to their iudgments. Not to &s;trike vpon the&s;e rocks of error, and here&s;ie, but &s;afely to keepe the maine, <HI>my fir&s;t po&s;ition is,</HI> that the trea&s;on, and cruelty in &s;elling <HI>Io&s;eph</HI> proceeded from the brethren, and not from God; <HI>The execution thereof,</HI> (that is) the &s;elling it &s;elfe, was likewi&s;e done by them, yet not without God's e&s;peciall permi&s;&s;ion, &amp; powerfull gubernation. Treache|rie, and cruelty is a breach of God's reueal'd will, and therefore cannot po&s;&s;ibly pa&s;&s;e vnder his approbation; for all irregularitie hath &s;uch a di&s;proportion with the Diuine Nature, that though Gods infinite power can doe all things, yet he cannot &s;inne, though Gods e&s;&s;ence
<PB N="7" REF="7">being incomprehen&s;ible be in all things, and all things in it, yet can neither &s;inne be in it, nor it in &s;inne; though his goodnes, and loue in &s;ome kinde, and mea&s;ure be exten|ded to all his creatures, for he cau&s;eth <HI>his &s;unne to &s;hine, and raine to fall vpon euill, and vpon the good,</HI> yet doe they not in any re&s;pect extend vnto &s;inne, but he per&s;ueth it with mortall, and implacable hatred. Indeed the naked action con&s;idered by it &s;elfe mu&s;t of nece&s;&s;ity haue God for the <HI>Author,</HI> but the murtherous intention, which is the formall part, and the deformity of that action hath no more corre&s;pondencie with Him, then extreame heate hath with any mixture of cold, or the cleere&s;t light with any &s;hadow of darkenes. Hence &s;ome curiou&s;ly di&s;tingui&s;h betweene <HI>durities, and obduratio,</HI> making <HI>du|rities, hardnes of hart,</HI> man's &s;inne, but <HI>obduratio, bardning,</HI> Gods iudgement. For &s;eeing the wicked are &s;o in Gods power that they cannot &s;inne without his &s;ufferance his permi&s;&s;ion is nece&s;&s;ary to this, that they &s;hould actually commit, what they are inclin'd to commit, and this is mo&s;t iu&s;t in God; for though euill (<HI>&s;ayth</HI> S^t <HI>Augu&s;tine</HI>) is not good, yet it is good, that there &s;hould be euill, in as much as God, who bringeth light out of darknes, is able to doe good of euill; and it is iu&s;t in him to permit, where hee is not bound to hinder. If his knowledge bee not in euery thing hee is not omni&s;cient; if his pre&s;ence were not in euery thing, hee were not omnipre&s;ent, &s;o if his power worke not in euery thing, he is not om|nipotent.</P>
<P>Farre be it from my attempt pre&s;umptuou&s;ly to re|moue tho&s;e auncient bounds &amp; limits of God's <HI>permi&s;|&s;ion, dereliction, &s;ub&s;traction of grace, exhibiting occa&s;ions of
<PB N="8" REF="8">falling to the ill de&s;erving:</HI> but hence to conclude that in the workes of the wicked, he hath no forwarder degree of di&s;po&s;ition then bare toleration, &s;o that his will &s;hould no way concurre with the &s;elling of <HI>Io&s;eph</HI> argu|eth rather a prepo&s;terous, &s;uper&s;titious feare, then anie orthodoxe truth. For what is this but to a&s;cribe weak|ne&s;&s;e to the Almightie, if things may be done whether God will, or no? What is this but to pull God out of his throne, to &s;poile him of his power, and violently to wre&s;t out of his hands the office of iudging, and gouer|ning the world? And therefore though the Schoole|mens propo&s;ition be, <HI>God wills not &s;inne properly,</HI> in con&s;i|deration of it &s;elfe, as it is a meere priuation of that which is good; yet they deny not but God wils &s;inne <HI>impropri&egrave;,</HI> accidentally, <HI>propter coniunctum bonum,</HI> for &s;ome good conioyned with it. <HI>Deum velle mala fieri, &amp; Deum velle mala non fieri, non opponuntur contradictori&egrave;,</HI> &s;aith <HI>Aquinas, c&ugrave;m vtrum&abque; &s;it affirmatiuum,</HI> to &s;ay that God doth will that euill &s;hould be done, and that God doth will that euill &s;hould not be done, is no contradi|ction, &s;eeing both the propo&s;itions are affirmatiue. For &s;inne, though it hath an outward di&s;agreement, &s;uch as may be in a creature from the Creator, yet (as it is well noted) it hath not naturally, or intrin&s;ecally, any inward, po&s;itiue contrarietie, in as much as God can make &s;inne as &s;inne, turne to an occa&s;ion of his glory. If it were ab|&s;olutely euill to him, then &s;hould the Diuine Nature bee the wor&s;e for it's being, which cannot &s;tand with the impa&s;&s;ibilitie of the Deity. I mu&s;t needs confe&s;&s;e that &s;ome of our later writers haue not beene cautelous enough in enterlining their &s;peeches in this point with
<PB N="9" REF="8">&s;ufficient warine&s;&s;e, and circum&s;pection; witne&s;&s;e tho&s;e har&s;h tearmes of <HI>Gods exciting, &s;tirring vp, enclining, and by a &s;ecret, ineffable in&s;tinct mouing mens hearts to doe euill.</HI> I knowe we may ob&s;erue the &s;ame words &s;ubiect to the like exception in S. <HI>Augu&s;tines</HI> 20, and 21 Chapters, <HI>de grati&acirc;, &amp; libero arbitrio;</HI> in his 5 booke <HI>Contra Iulianum;</HI> In <HI>Aquinas</HI> vpon the 9 to the Romans, and <HI>Bellarmine,</HI> though he gawleth <HI>Caluin</HI> herein, in his &s;econd booke <HI>de a mi&s;&s;ione gratiae, &amp; &s;tatu peccati</HI> denieth not that God <HI>moueth, prouoketh, yea and in a &s;ort commandeth</HI> &s;ome men to doe euill. To vindicate, and redeeme the &s;implicity of truth almo&s;t &s;trangled through defect of a di&s;creet, and &s;ober handling, if the words be taken in a ca&s;tigated, and well qualified &s;en&s;e, as they were taken by S. <HI>Augu&s;tine,</HI> and the fir&s;t <HI>Impo&s;ers,</HI> the &s;eeming har&s;hne&s;&s;e will ea&s;ily be mitigated, &amp; this &s;tumbling blocke of offence quite remoued. It is one thing (as I have learned out of an old writer) <HI>to &s;tirre vp, to bring forth, to di&s;po&s;e, and order mens euills,</HI> and it's another thing <HI>to worke, and cau&s;e euill</HI> in men. It is one thing to make an in&s;trument euill, and it's another thing to v&s;e an euill in&s;trument, being alrea|dy &s;o made by another. To make an in&s;trument euill is euill, to v&s;e an euill in&s;trument, is not euill &s;imply, yea to v&s;e an euill in&s;trument to good ends, is good. Satan, and our owne will hath made vs all euill In&s;truments, God though we be now made euill, v&s;eth vs well. Satan, and our owne will hath wrought, and cau&s;ed wickedne&s;&s;e in vs all; God moderateth, &s;tirreth vp, and bringeth forth the euill, which Satan, and we haue cau&s;ed in our &s;elues, &s;o that we vtter no part of that euill that is in vs, but where, and when it plea&s;eth the Gouernour of the vni|ver&s;all
<PB N="10" REF="9">world. Hence is that of <HI>Hugo de S. Victore, Deus malis voluntatibus non dat corruptionem, &s;ed ordinem.</HI> He moueth, and &s;tirreth vp the corruption of the heart, not by in&s;tilling, or infu&s;ing the lea&s;t obliquitie into a man, who&s;e minde was pure, and innocent before, but finding the minde corrupt, and defiled, puls as it were the <HI>Ad|der</HI> out of his hole, and bringeth forth the poi&s;on which lurked in the brea&s;t. If as S. <HI>Au&s;tin</HI> &s;eemes to implie, he enclines their wills to euill for then iu&s;t de&s;erts, it is not done compul&s;iuely, but according to their own, proper, naturall bent.</P>
<P>This euen the Philo&s;ophers could di&s;couer through their glimmering light, namely that God being a &s;imple, and pure act, ordinarily moueth all things according to the condition of the nature, which euery thing hath. He makes the heauens moue circklewi&s;e, becau&s;e that moti|on is fitte&s;t for them. After the &s;ame maner he moueth man according to his wil, and rea&s;on, &s;o that his choice, or will is not compelled, but what&s;oeuer hee doth, hee doth it willingly, whether the &s;ame bee good, or whe|ther it be euill.
<NOTE PLACE="marg">Hugo de S. vict.</NOTE> <HI>Peccatum nece&s;&s;ari&ograve; &s;equitur ex gratiae &s;ub|&s;tractione,</HI> &s;inne nece&s;&s;arily followes vpon the withhol|ding of grace, yet not as the effect doth follow the effi|cient, for God cau&s;ed not their crueltie, but only deni|ed them his grace, which &s;hould make the~ tender hear|ted, and louing. Neither doth it at all di&s;parage, or de|tract from Gods iu&s;tice, that the wickedne&s;&s;e of the&s;e &s;infull brethren is intermixed with his iu&s;t de&s;ignes, for what can more magnifie his wi&s;dome, and goodne&s;&s;e, then that hee &s;hould bee able to perfect the faire, and &s;traight lines of his righteous decrees by &s;uch crooked
<PB N="11" REF="9">and crabbed in&s;truments? That like a good Phy&s;ition of the fle&s;h of Vipers he can make &s;oueraigne Mithridate, and change their malignant poi&s;on into whol&s;ome pre|&s;eruatiues. If wee are not afraid (as <HI>An&s;elme</HI> notes) to confe&s;&s;e that infant is made of God, which yet is brought forth by the adulterous will of man, why al&s;o &s;hall we deny that he is the author of that action, which is produced through an euill will. By one, and the &s;elfe &s;ame heat of the &s;unne clay is hardned, &amp; waxe mollifi|ed: it is one, and the &s;elfe &s;ame &s;howre which bringeth fertility, but according to the diuer&s;ity of the earth, the &s;ucce&s;&s;e is farre different, for one earth produceth good fruits, and another &s;ends forth thornes, and briars. Fixe your meditations vpon the fowle&s;t thing that euer was committed, looke on Gods worke in it, it is mo&s;t pure. For as it is in tho&s;e double, two faced pictures, behold them on the one &s;ide, you &s;ee mon&s;ters, on the other &s;ide, the comelie&s;t lineaments of the mo&s;t perfect fea|ture. So is it in tho&s;e wicked actions, the &s;ame that man worketh &s;infully, God workes mo&s;t holily. Take a &s;imi|litude from the heauens: the fir&s;t, and highe&s;t heauen drawes by it's motion the re&s;t of the Planets, and that not by a crooked, but by a right motion; but yet the orbs of the planets &s;o moued, moue of them&s;elues obliquely. If you enquire whence is this obliquity of motion in the Planets, certainely not from the fir&s;t Mouer, but from the nature of the Planets. In one, and the &s;ame action man aimes at one end, and God aimes at another end, and therefore they worke <HI>idem,</HI> but not <HI>ad idem.</HI> Though the&s;e brethren did the act, which God would, and determined in his &s;ecret, eternall coun&s;ell, yet they
<PB N="12" REF="10">did it not vpon tho&s;e grounds, and for tho&s;e re&s;pects, which God did purpo&s;e. When the father deliuer'd vp his &s;onne, and Chri&s;t his body, and ludas his ma&s;ter, wherefore is God in the deliuery iu&s;t, and man guiltie, but becau&s;e in one thing, which they did the cau&s;e is not one for the which they did, as S. <HI>Aug&s;tine</HI> re&s;olues the que&s;tion. Here you may con&s;ider the blindne&s;&s;e, &amp; dul|ne&s;&s;e of humane policy, when it is banding, and con&s;pi|ring again&s;t the diuine prouidence. For when man &s;eemes mo&s;t to oppo&s;e it, he doth but effect that, which it willeth, and decreeth to be done. Giue me leaue to re&s;ume my former allu&s;ion, but in a different applicati|on. As the Planets haue euery one their motion in their proper orbe differing from all the re&s;t, and mo&s;t of all from that, which is fir&s;t moued; but yet contrary to their owne motion, wee &s;ee them daily wheel'd about with the <HI>Primum Mobile:</HI> &s;o when the motion of our wills doe exceedingly vary one from the other, and all &s;eeme to driue to a contrary end then at that, which God aimeth, yet are they &s;o ouerruled by his power, that at la&s;t we meet together, and bend that way where hee in|tendeth. For the diuine wi&s;dome (&s;aith <HI>Gregory</HI> the great) knowes long before how to lay the foundation of waighty, and great &s;ucce&s;&s;es to follow, and to di&s;po&s;e, and bring to pa&s;&s;e things by meanes &s;eeming cleane co~|trary. So this <HI>Io&s;eph</HI> therefore &s;old of his brethren that he might not be reuerenced, or honour'd by them, but therefore is he honor'd, becau&s;e &s;old. Thus Gods coun|&s;ells, and decrees whiles they are auoided, are fulfilled, &amp; mans wi&s;dome when it re&s;i&s;teth, is entangled. The con|&s;ideration hereof makes S. <HI>Au&s;tine</HI> breake into admi|ration,
<PB N="13" REF="10">and cry out, the&s;e bee the great, the wonderfull, and exqui&s;ite workes of God, that when man, and An|gels nature had &s;inned, that is, had done not that, what he would, but what they would, euen by the &s;ame will of the creature whereby that was done which the crea|ture would not, he fulfilled that he would. And there|fore when in the la&s;t day Chri&s;t &s;hall come to iudge the world, then in the mo&s;t cleare light of wi&s;dome it &s;hall appeare, how certaine, and ineuitable, and mo&s;t effectu|all God's will is how many things hee can doe, and will not, but willeth nothing hee cannot doe, &s;o true is that of the P&s;almi&s;t, <HI>Our God is in heauen, hee hath done what&s;oe|uer he would.</HI> But lea&s;t J &s;hould &s;eeme <HI>illicit&egrave; curio&s;us,</HI> o|ver-curious, and too inqui&s;itiue about hidden mi&s;teries, J will here &s;tint the pro&s;ecution of this point, making for better &s;peed but a light footing in &s;o deepe a &s;and. Sufficient it is for my purpo&s;e, and your information, that God did not barely permit, but al&s;o ordaine that <HI>Io&s;eph</HI> &s;hould be &s;ent into <HI>Egypt,</HI> yet not in the fauour of the &s;in committed by <HI>Iacobs</HI> &s;onnes, but for illu&s;tration of his power, &amp; pre&s;eruation of his Church. They &s;old him only to di&s;gorge their malice, and to ha&s;ten his ru|ine, but God made this their &s;ending into <HI>Egypt,</HI> not a bondage, but an emba&s;&s;age, not a &s;ending vnto mi&s;ery, but vnto glory; and &s;o J come from the perplexed cir|cum&s;tances of the action, to the happy euent, or con&s;e|quence of the Action.</P>
<Q><HI>And he made me a father to</HI> Pharaoh, <HI>and Lord of all his hou&s;e, and a ruler throughout all the land of Egypt.</HI></Q>
<P><HI>And hee made me.</HI> It is the &s;aying of <HI>Tully</HI> in his <HI>&s;econd de natura deorum, Quia &s;ibi qui&s;que virtutem acquirit, ne|minem
<PB N="14" REF="11">&agrave; &s;apientibus vnquam de ea~ Gratias Deo egi&s;&s;e.</HI> Be|cau&s;e euery man him&s;elfe getteth vertue to him&s;elfe, therefore neuer any of the wi&s;e men did thanke God for it, as if the rea&s;on of man's vnder&s;tanding was &s;ufficient for a right gouernance. But the time of this ignorance is pa&s;t, and the daies are come whereof it was prophe&s;ied that <HI>the earth &s;hould be full of the knowledge of the Lord as the waters couer the &s;ea.</HI>
<NOTE PLACE="marg"><HI>E&s;ay.</HI> 11.</NOTE> So that we religiou&s;ly profe&s;&s;e the ability of our nature is &s;o wounded, that it needs a true confe&s;&s;ion, and not a fal&s;e defence. For what is the very flower, and quinte&s;&s;ence of mans wi&s;dome, not guided by the &s;pirit of God, to &s;peake the be&s;t of it, but <HI>docta ignorantia,</HI> a learned kinde of folly, and profound &s;implicity. And this &s;ome of the Heathen them&s;elues in that &s;mall knowledge of God, which &s;inne left them, did acknowledge him to bee the Author, and worker of the benefits they enioyed. In the Greeke Poets the &s;tile runs <GAP DESC="foreign">; the Gods are the giuers of good things. The Romane Captaines hauing conquered their ene|mies, tooke part of the Lawrell, which they did beare in &s;igne of the victory,
<NOTE PLACE="marg"><HI>Plin. nat. bi&s;tor. lib.</HI> 15.</NOTE> and laid it in <HI>the lappe of Iupiter.</HI> But they did not glorifie God as they ought, for they robbed him of his honour, and gaue it vnto Idols. Yea, part of the Lawrell they kept vnto them&s;elues, <HI>&s;acrificing to their nets, and burning incen&s;e to their yarne.</HI> Which ouer-da|ring pre&s;umption in &s;haring with &s;oueraignty, and Roi|all Prerogatiue, is not only odious to the &s;upreame Ma|ie&s;tie of the King of Kings, but to his Vicegerents, and Deputies here on earth. The <HI>Aetolians</HI> prou'd ridiculous, when being but Auxiliarie to the <HI>Romans</HI> in the warre a|gain&s;t the <HI>Macedonians,</HI>
<NOTE PLACE="marg">Plutarch.</NOTE> they gaue out them&s;elues the
<PB N="15" REF="11">true Conquerers. But it is bla&s;phemie in man to attri|bute either the &s;trength, or glory of &s;ucce&s;&s;es vnto him|&s;elfe. <HI>Saint Paul's Omnia po&s;&s;um,</HI> had beene ouer pre&s;um|ptuous, had he not added, <HI>in Him that &s;trengthneth me.</HI>
<NOTE PLACE="marg"><HI>Phil.</HI> 4.</NOTE> To preuent this vaine affiance in our &s;elues, the Prophet denounceth him <HI>cur&s;ed, which tru&s;teth in man,</HI>
<NOTE PLACE="marg"><HI>Ier.</HI> 17.</NOTE> <HI>and &s;etteth fle&s;h to be his arme;</HI>
<NOTE PLACE="marg"><HI>P&s;.</HI> 40.</NOTE> <HI>for it is God which giueth &s;trength to him that fainteth, and vnto him that hath no &s;trength, he encrea|&s;eth power. Ad malum prior e&s;t voluntas creaturae; ad bonum prior e&s;t voluntas creatoris.</HI> Mans will in wickedne&s;&s;e is the fir&s;t <HI>deficient;</HI> God's will in goodne&s;&s;e is the fir&s;t <HI>effi|cient.</HI> And therefore <HI>Io&s;eph</HI> hauing <HI>manus ad clavum,</HI> had <HI>oculos ad coelum;</HI> his hands at the &s;terne, and his eyes in heauen. He re&s;ted not wholy vpon <HI>Pharaoh,</HI> knowing that kings are but the fingers of that Hand, which ruleth the world; but elevating him&s;elfe fro~ the earth, &s;oareth higher and like a true &s;onne of <HI>Iacob,</HI> behold's God vpon the top of the ladder of his exaltation. <HI>Hee made me a fa|ther</HI>] Indeed the maie&s;tie of Kings is &s;acred, we owe vn|to them the bowing of the knee, the bending of the heart, for as God &s;uffereth them to &s;hare with him in his highe&s;t title, &s;o hath Hee giuen to them &s;ome re&s;em|blance of his power, for they al&s;o haue <HI>Pote&s;tatem vitae, ac necis,</HI> power of life, and death ouer their &s;ubiects. Yet fora&s;much as their hearts are euer in Gods hands &amp; he mouldeth, and turneth them, as &s;eemeth be&s;t vnto him, they can neither rai&s;e vp, whom God would haue de|pre&s;t, nor depre&s;&s;e any, whom God would haue rai&s;ed vp. Which proueth it to bee a conclu&s;ion without ex|ception, which the Prophet <HI>Ieremy</HI> hath in his 9.
<NOTE PLACE="marg"><HI>Ier.</HI> 9.</NOTE> Chap|ter, <HI>Let not the wi&s;e man glory in his wi&s;dome, nor the migh|ty
<PB N="16" REF="12">man in his power, but let him that glorieth, glory in this, that he vnder&s;tandeth, and knoweth God.</HI> That Martiall <HI>King Edward the third</HI> outwent his fame, and was ac|counted to haue done things more commendable then his victorie, for hauing vanqui&s;hed the per&s;on of the French King by force of battle, he put of from him&s;elfe the whole glory, and gaue it mo&s;t deuoutly vnto God, cau&s;ing to be &s;ung, <HI>Non nobis Domine, non nobis Domine, not vnto vs &ocirc; Lord, but vnto thy Name be prai&s;e; for thou art worthy &ocirc; Lord, to receaue glory, and honour, and power.</HI> Thus you &s;ee that <HI>euery good and perfect gift is from aboue,</HI>
<NOTE PLACE="marg"><HI>Jam.</HI> 1.</NOTE> <HI>de&s;cending from the father of lights.</HI> A good thought (as the Schoole &s;peakes) is <HI>gratia infu&s;a,</HI> a good word is <HI>gratia effu&s;a,</HI> and a good deed is <HI>gratia diffu&s;a.</HI> Through his grace, which is the God of all grace, men are what|&s;oeuer they are. And &s;o I come from the Author, or Primary cau&s;e of this aduancement, to the aduanceme~t it &s;elfe. <HI>And he made me a father to Pharaoh, a Lord of all his hou&s;e, and a Ruler throughout all Egypt.</HI>]</P>
<P>Fir&s;t &s;tript, then &s;old, after that impri&s;oned, &amp; after all, exalted, and made the great commander of Egypt, that a man may truely &s;ay, his fortune had as many colours, as his coat. Twice he lo&s;t his coat, once in the hands of his brethren, &amp; again by the hands of his mi&s;tre&s;&s;e, but after all, <HI>Pharaoh</HI> inue&s;ts him with a ring, &amp; a royal coat. I for|beare the various rendring of the word <HI>[Father]</HI> follow|ing onely S. <HI>Ierome,</HI> who tells vs that in the originall, it &s;ignifies <HI>a father to the King,</HI>
<NOTE PLACE="marg">S. Jerom. in tra|dit. Heb.</NOTE> or <HI>a principall Coun&s;ellour.</HI> There's no ciuill name more honourable, and le&s;&s;e &s;ub|iect to enuy, as <HI>Plutarch</HI> ob&s;erues in the life of <HI>Romulus,</HI> who&s;e chiefe Citizens did therefore a&s;&s;ume to them|&s;elues
<PB N="17" REF="12">the name of <HI>Patricij.</HI> In the booke of <HI>He&s;ter,</HI>
<NOTE PLACE="marg"><HI>E<GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">h.</HI> 16.</NOTE> <HI>Ha|man</HI> a principall Coun&s;elour is &s;tiled <HI>Pater Artax|erxis,</HI> the father of Artaxcrxes;
<NOTE PLACE="marg"><GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> <HI>Chron.</HI> 13.</NOTE> And <HI>Rehobeam</HI> on the contrary being fourtie yeares old for his folly is term'd a child. Let not therefore the rigide cen&s;ure of any e&s;teeme wi&s;dome and policy, altogether incompa|tible with yonger men. For God mea&s;ureth not his en|dowments by number of yeares. Hoarie &s;en&s;es are often couched vnder greene locks, and &s;ome are riper in the <HI>Spring,</HI> then others in the <HI>Autumne</HI> of their age. God chos'd not him&s;elfe, but young <HI>David</HI> to conquer <HI>Goli|ab,</HI> and to rule his people. Not the mo&s;t aged per&s;on, but <HI>Daniell</HI> the mo&s;t innocent infant delivered <HI>Su&s;anna</HI> from the iniquity of the <HI>Iudges.</HI> A true <HI>Elias</HI> may conceiue that a litle clowd may ca&s;t a large, &amp; aboundant &s;howre, and the &s;cripture teacheth that God revealeth to litle ones, what he concealeth from the wi&s;e&s;t Sages. His truth is not aba&s;ed by the minority of the &s;peaker, who out of the mouth of infants, and &s;ucklings can perfit his prai&s;es. The <HI>Angels</HI> which &s;ometimes appear'd in youth|full &s;emblances giue vs a pregnant proofe that many glorious gifts may be &s;hrowded vnder tender &s;hapes. <HI>Timothy</HI> was young, and yet a principall Pa&s;tor; S^t <HI>Iohn</HI> not old, and yet an Apo&s;tle; <HI>Io&s;eph</HI> of a tender age, and yet made a father, and principall coun&s;elor to <HI>Pharaoh.</HI> I know that they, which write of common wealths, ob|&s;erue three e&s;peciall cau&s;es, why the aged &s;ort &s;hould &s;eem mo&s;t indifferent to di&s;charge &s;o high a calling. The fir&s;t, is the proofe of experience in things pa&s;&s;ed; the &s;e|cond, due con&s;ideration of the time pre&s;ent; the third, a good vnder&s;tanding of all that may follow. How beit
<PB N="18" REF="13">the forwardnes of youth is not excluded from advance|ment, if they proue them&s;elues in manners, wi&s;dom, &amp; di&s;cretion old. To many Nature hath giuen her gifts, &s;ome education hath profited, others by learning are made wi&s;e, and the vnlearned are taught by ob&s;eruing hi&s;tories, which the wi&s;e Cou~&s;elour <HI>Cicero</HI> makes equal to that, which is before concluded of age. The proofe of which abilities receiues it's &s;trength from <HI>Io&s;eph:</HI> hee was &s;o wi&s;e, as <HI>Pharaoh</HI> &s;aid <HI>none like him;</HI> &s;o faithfull, as being a <HI>pri&s;oner</HI> him&s;elfe, yet was made <HI>Keeper of the pri|&s;on,</HI> and kept that, which kept him: So cha&s;t euen in the heat of alluring temptations, as he <HI>lo&s;t</HI> his cloake to <HI>keepe</HI> his hone&s;ty, whereas many <HI>&s;ell</HI> their coat to <HI>loo&s;e</HI> their hone&s;ty. How kind &amp; loving he was to his father, looke in the <HI>42. Chap: of Gene&s;is:</HI> there you &s;hall &s;ee by the corne which he &s;ent in the famine to feed him, and <HI>Gen: 45.</HI> by the chariots which he afterwards &s;ent to fetch him. His providence, and circum&s;pection for the Prince &amp; coun|try,
<NOTE PLACE="marg"><HI>S. Ierom. i<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">tra|dit. Heb. in Gen.</HI> 41.</NOTE> was ratified, when they cried before him a <HI>Sauiour of the world, or as it were a God vpon earth;</HI> for the backs and the bellies of the whole land did ble&s;&s;e him. So that in <HI>Io&s;eph</HI> we haue the right character of a perfect Coun&s;e|lor. For as gouernment is truly called <HI>Alienum bonum,</HI> the good of others, &s;o are their mindes too narrow for publike places, who thinke they are advanced only for them&s;elues; that account honours, and offices rather the fauour of their Prince, then their duty to the King, and common wealth; that v&s;e them as immunities to their greater ea&s;e, and not as burdens to their greater cares. But I leaue di&s;cour&s;ing of this dignitie, that I may &s;peak a word of the correlatiue. <HI>Saint Ambro&s;e</HI> vpon the 9.
<PB N="19" REF="13">to the <HI>Romanes</HI> telleth vs, that the name of <HI>Pharaoh,</HI> was not a proper name, but rather a &s;ur-name; for the Kings of <HI>Egypt</HI> were then called <HI>Pharaohs,</HI> as the Romane Em|perors were <HI>Cae&s;ares,</HI> and <HI>Augu&s;ti.</HI>
<NOTE PLACE="marg"><HI>Pet. Mar. in</HI> 9. <HI>ad Rom.</HI></NOTE> <HI>Peter Martyr</HI> deriveth it from the Hebrew verbe <GAP DESC="foreign"> which in the coniugation Hiphil, &s;ignifieth to avenge, as if the wi&s;e men of the <HI>E|gyptians</HI> intimated by that furname the power of a king, who as S <HI>Paul</HI> &s;aith, <HI>beareth the &s;word,</HI>
<NOTE PLACE="marg"><HI>Rom.</HI> 13.</NOTE> <HI>and is an auenger a|gain&s;t tho&s;e that doe euill.</HI> I &s;tand not on the Etymologie, but only ob&s;erue the goodne&s;&s;e of <HI>Pharaoh,</HI> in &s;electing a man of vnder&s;ta~ding to be his publike Officer, &amp; prin|cipall Coun&s;elour. And here my heart daunceth with ioy, and my mouth is ready to ouerflowe with prai&s;es, when I con&s;ider how as <HI>Solomon</HI> the fir&s;t, &s;o our <HI>Royall Solomon</HI> the &s;econd, the wi&s;e&s;t &s;ince the fir&s;t for politike wi&s;dome, hath notwith&s;tanding his &s;age Coun&s;elors for aduice, and information. O that the <HI>Penny father Pa|trones</HI> of the&s;e de&s;perately &s;infull times, to who&s;e tru&s;t is committed the care of prouiding <HI>Patres nutritios,</HI> Nur&s;ing Fathers, to feed the flocke of Chri&s;t with the &s;incere milke of the word of God. O, I &s;ay, that the&s;e <HI>Pa|troni Eccle&s;iae,</HI> or rather <HI>Latrones Eccle&s;iae,</HI> for many of them haue turn'd their patronage into pillage, would at length imitate the example of this heathen in promo|ting <HI>Io&s;ephs</HI> for the good of the Church, and the Com|monwealth; then &s;hould wee not &s;ee &s;o many glorious lights of diuine truth ready to expire, and powre out their &s;oules here in the bo&s;ome of their Nur&s;es for want of a free, and comfortable pa&s;&s;age to the exerci&s;e of their Mini&s;tery abroad. <GAP DESC="foreign">, was once the complaint of <HI>Na|zianzen;</HI>
<PB N="20" REF="14">and the&s;e men goe about to make vs renew it now,
<NOTE PLACE="marg"><HI>Naz. Orat.</HI> 20.</NOTE> the &s;acred, and honourable order is in danger to become the mo&s;t &s;corned order, <GAP DESC="foreign">, becau&s;e Eccle&s;ia&s;ticall preferments are not commonly confer'd on tho&s;e, who are mo&s;t &s;uffici|ent to &s;erue the Lord, but on tho&s;e, who are be&s;t able to &s;erue the turnes of their greedy Patrones, which thinke them to be men of the be&s;t gifts, who are mo&s;t able to giue. This is it, which rents and teares in peeces the ve|ry heart-&s;trings of the Church, and &s;ucks out the very inmo&s;t blood of Religion. For when Prote&s;tants &s;hall vndoe tho&s;e many good workes which Papi&s;ts haue done, yea which Heathens haue done, we are at a &s;tand, as <HI>Io&s;uah</HI> was at the &s;iege of <HI>Ai,</HI> and knowe not what to &s;peak; only thus much we may affirme, where is want of &s;ufficient liuing, there wil be want of able Preachers, and where &s;uch Preachers are wanting, there the peo|ple peri&s;h. The people indeed &s;hal peri&s;h in their &s;innes, but their blood &s;hall bee required at thy hands, which ha&s;t beene the cau&s;e of their &s;pirituall fami&s;hment. <HI>Phae|rach</HI> that his people might not be con&s;umed by famine, &s;ets vp <HI>Io&s;eph,</HI> a <HI>Man</HI> of knowne worth, to gather food for the proui&s;ion of the land; but many of the&s;e are &s;o farre from making wi&s;e <HI>Ouer&s;eers</HI> of <HI>Chri&s;ts</HI> flocke, that they v&s;e all the meanes they can to procure both a &s;piri|tuall, and corporall famine in the land. For they throw downe Townes, and Towne&s;hips, and which is mon|&s;trous, they &s;trippe the world of <HI>Men</HI> too, for they put out men God's owne Jmage, to bring in Sheepe. <HI>Nero,</HI> and <HI>Diocletian</HI> de&s;troyed but men, the&s;e de&s;troy <HI>Huma|num Genus,</HI> euen mankinde it &s;elfe. How&s;oeuer they
<PB N="21" REF="14">may giue loo&s;ers leaue to &s;peake.
<Q><L><HI>Turno tempus erit, quo magno optauerit emptum</HI></L>
<L><HI>Intactum Pallanta, &amp; cum &s;polia i&s;ta,</HI>
<NOTE PLACE="marg"><GAP DESC="illegible" RESP="UOM" EXTENT="1 word">.</NOTE> <HI>diem&abque;</HI></L>
<L><HI>Oderit.</HI></L></Q> The time will come, wherein they will wi&s;h they had not &s;o diuided Chri&s;ts &s;eamele&s;&s;e coat; they will finde the Church goods are but a coale, which they carry from the Altar, as the Eagle did, but it will con&s;ume their ne&s;t, as that did hers. For it oft comes to pa&s;&s;e that great hou&s;es are &s;trangely, and &s;uddenly made de|&s;olate, by a cau&s;e not con&s;idered of the world, but &s;ecret in God, and that is for &s;ome oppre&s;&s;ion either in the Sonne, in the Father, or in the Grandfather, for <HI>Nullum tempus occurrit Dea,</HI> it is all one to God, either them&s;elues &s;hall liue to &s;ee their wealth pull'd out of their hands by a higher power, or their Children &s;hall wa&s;t it in riot, &amp; prodigality, or &s;ome of their po&s;terity &s;hall forfeit it by di&s;loialty, and yee &s;hall finde it true, which is &s;aid, that <HI>tertius hares non gaudebit,</HI> the third in de&s;cent &s;hall liue to loo&s;e it. But J leaue the&s;e men to the &s;courges and la&s;hes of an amazed con&s;cience, and to the expectation of a dreadfull &s;entence, vnle&s;&s;e they repent of their &s;acri|lege, and carele&s;ne&s;&s;e in preferring learned Fathers, who &s;hould beget children to God through the preaching of the Go&s;pell. <HI>Pharaoh</HI> in be&s;towing his dignities did more regard the publique good of the Countrey, then the priuate gaine of his owne pur&s;e. The Man hee exal|ted was not a <HI>Mu&s;hrome</HI> of a nights growth, but one made for publique &s;eruice. He was able to bee a <HI>Father to Pharaoh,</HI> and therefore was his honour equall to his vertue. For he was made <HI>a Lord of all his hou&s;e, and a Ru|ler
<PB N="22" REF="15">throughout the land of Egypt.</HI> Lord, and Ruler.</P>
<P>In all wel ordered Gouernments there are degrees, &amp; the&s;e by God's appointment. For &s;eeing Man is the mo&s;t excellent of all creatures, it is mo&s;t requi&s;ite hee &s;hould be fen&s;ed of God with the aide of principalitie, other|wi&s;e the &s;tate of rea&s;onable men would bee farre more mi&s;erable then that of bea&s;ts; and a generall flood of confu&s;ion would a &s;econd time ouerflowe mankinde, did not order, and dominion preuent it. For it is not po&s;&s;ible where all are equall, peace &s;hould long be kept. When the hearts of men are guided, &amp; &s;teered onely by their owne fancies, what licentious di&s;orders doe ari&s;e? How are they to&s;&s;ed to and fro vpon the tempe&s;tu|ous &s;eas of the world? Iudicious Ma&s;ter <HI>Hooker</HI> &s;uppo|&s;eth the wor&s;t times of the world to haue beene before the flood. Wee may gather it from the greatne&s;&s;e of the plague, a vniuer&s;ail deluge. The cau&s;e of this by him is a&s;cribed to the want of <HI>Rulers,</HI> for wee read not of any till the time of <HI>Nimrod,</HI> the fir&s;t Monarch, who liued after the flood. Indeed it cannot bee de|nied there is no impo&s;&s;ibilitie in nature con&s;idered by it &s;elfe, but that men might haue liued without any publique regiment, howbeit the corruption of our na|ture being pre&s;uppos'd, we cannot deny but that the law of nature doth now require of nece&s;&s;ity a dominion, &amp; regiment, &s;o that to bring things to the fir&s;t cour&s;e they were in, and to take away publique gouernment, were vtterly to ouerturne the whole world. It is the opinion of the <HI>Arch-Philo&s;opher</HI> in the 3 of his Politicks, that there is a kind of naturall right in the noble, wi&s;e, and vertuous to gouerne them, which are of &s;eruile di&s;po&s;i|tion;
<PB N="23" REF="15">and this truth euen <HI>Mop&s;us</HI> in the <HI>Po&euml;t</HI> doth ac|knowledge,
<Q><HI>Tu maior, tibi me e&s;t aequum parere Menalca.</HI>
<NOTE PLACE="marg">Virg.</NOTE></Q></P>
<P>I need not enlarge my proofe in declaring that diffe|rence, and &s;uperiority of one aboue an other is the ordi|nance of God. For the Scripture is copious in this argu|ment, &amp; Chri&s;t him&s;elfe witne&s;&s;eth in the 29 of S^t <HI>Iohn,</HI> &s;peaking to <HI>Pilat,</HI> thou could&s;t haue no power at all, ex|cept it were giuen thee from aboue. If the powers that be are ordain'd of God, then al&s;o are they <HI>con&s;tant,</HI> and <HI>&s;table,</HI> and <HI>not to be re&s;i&s;ted.</HI> For although by &s;undry &s;uc|ce&s;&s;ions humane things are di&s;turbed, yet this power is perpetually pre&s;erued, as in the world, though there of|tentimes happen innumerable changes, yet the heauen, the ayre, the earth, the &s;ea keepe &s;till their place, neither at any time leaue their limits. Hence therefore that <HI>A|rithmeticall proportion,</HI> and <HI>Rebellious Parity</HI> of the <HI>Ana|bapti&s;ts,</HI> and tho&s;e truly called <HI>Puritans,</HI> which virulently oppo&s;e the flouri&s;hing &s;tate of our Church, &s;o long, &amp; &s;o happily e&s;tabli&s;hed. The malice of that <HI>Rabble</HI> occa&s;i|oneth this clau&s;e. For you may note that they, which are <HI>clo&s;e Factors</HI> for the <HI>Geneua di&s;cipline</HI> do not tremble to beare the people in hand, that the <HI>Puritans</HI> wee mo&s;t &s;peake again&s;t, are tho&s;e Chri&s;tians, which <HI>make it their meat, and drinke to doe the will of their Father which is in heauen,</HI> and haue a care to walke <GAP DESC="foreign">, diligently, per|fectly, and &s;trictly in the waies of &s;aluation. But to take away this vaile, which they lay before the eyes of the &s;imple, they which our Church brandeth for Puritans, are tho&s;e <HI>brain&s;icke, vndi&s;ciplin'd Di&s;ciplinarians,</HI> tho&s;e &s;editious medlers in our di&s;cipline <HI>Eccle&s;ia&s;ticall,</HI> and by
<PB N="24" REF="16">con&s;equence <HI>Ciuill,</HI> who make religion their <HI>Stalking|hor&s;e</HI> to all impieties, <HI>Et per hunc Puritani&s;mum non e&s;t via ad regnum coelorum.</HI> By this kinde of <HI>Puritani&s;me</HI> the way is not to <HI>Heauen,</HI> vnle&s;&s;e they will haue <HI>Hell</HI> to bee their <HI>Heauen,</HI> and the <HI>depth</HI> of villanie the <HI>height</HI> of pie|tie. The&s;e, the&s;e alone be they, which I ioyne with the <HI>Anabapti&s;ts,</HI> and that iu&s;tly; <HI>eiu&s;dem enim &s;unt farraginis, They</HI> make the &s;ame <HI>medly.</HI> For <HI>They</HI> which would &s;eeke a parity in our <HI>Church,</HI> would &s;eeke a parity in the <HI>Policie; They</HI> which would turne <HI>Churches</HI> into <HI>Chambers, Prie&s;ts</HI> of the Lord into <HI>Bench-presbyterians;</HI> the &s;acred <HI>Hierar|chy</HI> of <HI>Bi&s;hops</HI> in&s;tituted by <HI>Chri&s;t,</HI> and his <HI>Apo&s;tles</HI> into a new fangled Office of <HI>Superintendents, They</HI> would like|wi&s;e, if their power were as preualent as their deadly malice, <HI>Sceptra ligonibus aequare,</HI> turne Kings &s;words, and &s;cepters into &s;pades, and mattocks; lawes, &amp; ordinances into Commons tumults, and mutinies; &amp; &s;o make a new <HI>Metamorpho&s;is</HI> of Church, and Common-wealth. The place, which the <HI>Anabapti&s;ts</HI> abu&s;e, is taken out of the 21 of S^t <HI>Math:</HI> The <HI>Princes of the Gentils exerci&s;e dominion, but he that will be chiefe among you, let him be your &s;eruant.</HI> Herevpon the&s;e men haue dream'd that after Chri&s;ts comming, we &s;hould be without <HI>Rulers,</HI> &amp; <HI>Authority;</HI> &amp; from the &s;ame words doth &s;ome of our refractorie, and &s;chi&s;maticall <HI>Noueli&s;ts</HI> at home mu&s;ter their forces a|gain&s;t Eccle&s;ia&s;ticall Iuri&s;diction. I will an&s;wer them in a word. <HI>Rule,</HI> and <HI>Authority,</HI> and <HI>Power</HI> was in&s;tituted for the &s;uppre&s;&s;ing of &s;inne; &s;o long then as there is &s;inne in the world, which will be &s;o long as the world la&s;ts, go|vernment mu&s;t haue it's force. The &s;word of the tempo|rall power mu&s;t correct it with &s;euerity; Spirituall Ru|lers
<PB N="25" REF="16">are to cen&s;ure things &s;pirituall, to keepe vnder fal&s;|hood, and to curb the violence of faction. It is high time for Soueraigne Maie&s;ty to &s;end a &s;trict <HI>Iniunction</HI> of ta|king heed, and bewaring that wee poy&s;on not our &s;tu|dies with the writings of <HI>Puritans,</HI> &amp; <HI>Ie&s;uits,</HI> for the one no le&s;&s;e then the other, vnder colour of <HI>zeale,</HI> and pre|ten&s;e of <HI>holy di&s;cipline</HI> corrupt, and &s;poile greene age be|fore it can di&s;cerne, and &s;ea&s;on new ve&s;&s;els with vn&s;ea|&s;onable liquor. Witnes that dete&s;table, and traiterous in&s;truction incouraging &s;ubiects to re&s;i&s;t their &s;upreme <HI>Rulers</HI> when they are notoriou&s;ly taxed of iniu&s;tice, and cruelty. So that Kings according to them &s;hall be no longer Kings, then they &s;erue their turns. Are not the&s;e Go&s;pellers, where they broach &s;uch tenents, meere Popes? Are not they like <HI>to Antichri&s;t, that &s;its in the tem|ple of God, but aduanceth him&s;elfe again&s;t all that is called God.</HI> Or doe they not worke like <HI>Samp&s;on,</HI> who laid hold vpon the pillars whereon the hou&s;e did &s;tand, that ouer|throwing them, the hou&s;e, and the men might fall in a common ruine. I am &s;ure Gods word &s;aith,
<NOTE PLACE="marg"><HI>P&s;al:</HI> 105.</NOTE> <HI>touch not mine Annointed, and doe my Prophets no harme.</HI> And this commaundement of obedience is without di&s;tinction. <HI>Ieremie</HI> commaunds the <HI>I&s;ralits,</HI> euen tho&s;e which were captiues vnder heathen Kings <HI>not to re&s;i&s;t</HI> but <HI>to pray for them, and for the peace of Babylon.</HI>
<NOTE PLACE="marg"><HI>Jer:</HI> 29.</NOTE> <HI>And it is acceptable to the Lord, &s;aith</HI> S^t <HI>Paul, not that yee re&s;i&s;t,</HI>
<NOTE PLACE="marg">1 <HI>Tim:</HI> 2.</NOTE> <HI>but that yee make &s;up|plications, and prayers for Kings, and for all that are in au|thority.</HI> The Prophets, the Apo&s;tles, and Chri&s;t him&s;elfe &s;ubiected them&s;elues to the power of Magi&s;tracie,
<NOTE PLACE="marg"><HI>Math:</HI> 26.</NOTE> and therefore when the Di&s;ciple did drawe his &s;word in Chri&s;ts defence, hee was commaunded to put it vp into
<PB N="26" REF="17">his &s;heath. <HI>Patientia enim Domini in Malcho vulnerata e&s;t,</HI> &s;aith <HI>Tertullian.</HI> The examples are not to bee num|bred of Gods puni&s;hments vpon tho&s;e that haue re&s;i|&s;ted authority by God ordained, and e&s;tabli&s;hed. In the old Law it was death, if a man had <HI>re&s;i&s;ted</HI> the higher power. <HI>Corah</HI> with all his was con&s;um'd with fire; <HI>Da|than</HI> &amp; <HI>Abiram</HI> were &s;wallowed vp of the earth, becau&s;e they &s;editiou&s;ly re&s;i&s;ted <HI>Mo&s;es</HI> and <HI>Aaron.</HI> Wee knowe what end <HI>Ab&s;olon</HI> came vnto, when hee had expell'd his father out of his kingdome. What &s;eemed more good|ly to the eye of the world, then that notable act of <HI>Bru|tus</HI> and <HI>Ca&s;sius,</HI> which de&s;troied <HI>Cae&s;ar,</HI> reputed a <HI>Tyrant,</HI> &amp; yet that tho&s;e their doings were not allowed of God, the end declar'd. Wherefore it is not lawfull to re&s;i&s;t &s;upreame <HI>Rulers,</HI> though they &s;warue from the line of iu&s;tice; for it plea&s;eth God &s;ometimes to puni&s;h his people by a Tyranous hand, and in &s;uch a ca&s;e to re&s;i&s;t, what el&s;e is it but <HI>Tollere Martyrium,</HI> to take away the occa&s;ion, the glory, and crowne of <HI>Martyrdome.</HI> But the vindicating flames haue purg'd our ayre from the&s;e &s;trange fogges, &s;o that now there's no danger of infe|ction. If any hereafter &s;hould dare to vnrake the&s;e cin|ders, and againe di&s;per&s;e tho&s;e trea&s;onable po&s;itions, J could wi&s;h that <HI>Lords,</HI> and <HI>Rulers,</HI> and &s;uch as bee in Au|thority would reward them as <HI>Eliah</HI> did <HI>Baals Prie&s;ts,</HI>
<NOTE PLACE="marg">1 <HI>King.</HI> 18.</NOTE> and <HI>let none e&s;cape that is found;</HI> or doe vnto them as <HI>Samuel</HI> did,
<NOTE PLACE="marg">1 <HI>Sam:</HI> 15.</NOTE> <HI>hewe the&s;e traiterous Agags in peeces before the Lord.</HI> And &s;o becau&s;e <HI>Lord,</HI> and <HI>Ruler</HI> are <HI>nomina relatiua,</HI> Let vs con&s;ider the Seigniory, or place of Regiment, <HI>of all his hou&s;e, and throughout all Egypt.</HI> Before the &s;oft weapons of paternall per&s;wa&s;ions became ouer-weake to re&s;i&s;t e|vill,
<PB N="27" REF="17"><HI>Rule</HI> in generall was paternall, &s;o that all dominion hath it's originall from the family, or hou&s;hold. Which kinde of proceeding the <HI>Graecians</HI> &s;o much affected, that among them the &s;tate oeconomicall of euery mans priuate cau&s;e &s;hould fir&s;t trie him able to gouerne in the common wealth. And therefore it was obiected to <HI>Philip</HI> king of <HI>Macedon,</HI> when hee would haue pacified the &s;trifes in the City, that his Councell would little helpe, which would &s;eeme to order others, when hee could not gouerne his owne at home. You knowe it is a naturall propriety in God to bring things <HI>de infimis ad media, &amp; &agrave; medijs ad &s;ummum,</HI> and &s;o hee exalted <HI>Io&s;eph,</HI> for he came to be Gouernour not <HI>per &s;altum,</HI> &amp; by way of fauour, for he was plac'd at the Oare, before hee &s;ate at the Sterne; but like a Scholler in our Vniuer&s;ities, hee tooke his degrees orderly, and for his &s;ufficiency. Fir&s;t he was made a <HI>Father to Pharaoh,</HI> the~ <HI>Lord of all his hou&s;e,</HI> and &s;o a <HI>Ruler throughout all Egypt.</HI> Here, if I would bor|row a little Geography, I might fill vp another houre, if not exceed it, by di&s;cour&s;ing how famous, fruitfull, and populous a Country this <HI>Egypt</HI> was, when it began fir&s;t to be called <HI>Egypt,</HI> whether it were a part diuer&s;e from <HI>A&s;ia,</HI> or <HI>Africa,</HI> or whether it partak'd of both; but the&s;e impertinences are rather fit to &s;tuffe Comments, then to be di&s;cu&s;&s;ed in Sermons. The thing which I admire, is that <HI>Egypt</HI> a place branded in holy Scripture for cruelty &amp; tyranny, the <HI>Iron fornace,</HI> the <HI>hou&s;e of &s;eruitude,</HI> or <HI>bon|dage,</HI> &s;hould neuerthele&s;&s;e receiue, and harbour <HI>Io&s;eph,</HI> when the hou&s;e of <HI>Iacob</HI> lay in wait to de&s;troy him. The vncircumcis'd e&s;teeme him not only worthy, but accor|ding to his worth aduance him to a place of eminency.
<PB N="28" REF="18">Brethren of the circumci&s;ion, not onely not approue him, but condemne him as guilty.</P>
<P>It &s;eemes <HI>Io&s;eph</HI> was not of that generation which affecteth &s;ingularity, who&s;e eyes are haughty, and eye|lids lift vp, but he was a man of an humble, and pretious &s;pirit, who&s;e courte&s;ie, and &s;weet affability could pro|cure &s;uch extraordinary loue, and fauour in a &s;trange countrey. And the <HI>Egyptians</HI> in making a &s;tranger capa|ble of preferment among&s;t them, haue taught Po&s;terity how in &s;ome ca&s;es we &s;hould regard <HI>non Quis, &s;ed Qualis,</HI> not &s;o much whence, as what they are, which liue amongvs. If it be well wai'd, we &s;hall finde this was one principall meane whereby the Romane &s;tate receau'd both continuance, and encrea&s;e, becau&s;e the people did &s;o ea&s;ily impart the liberties of their Citty almo&s;t vnto all. But the de&s;truction, and ouerthrowe of the <HI>Lacedae|monians</HI> hence ari&s;ed, in that they reiected tho&s;e they co~|quer'd as &s;trangers. And here, if <HI>Io&s;eph</HI> an Alien by birth, had not beene a &s;ubordinate <HI>Ruler</HI> in Egypt, both Egypt and the bordering nations had peri&s;h'd. Among vs Chri&s;tians in Offices either of Credit, or Profit, what adoe there is, if this be <HI>Scotti&s;h,</HI> this <HI>Wel&s;h,</HI> this <HI>Engli&s;h,</HI> &amp; this I knowe not what, when we &s;hould remember that we &s;erue vnder the dominion of one gracious Lord, &amp; that tho&s;e names of diui&s;ion are now aboli&s;hed, hauing by a happy vnion recouer'd the ancient, common name of all the Inhabitants within this Ile. So that if the coat of many colours be giuen to <HI>Io&s;eph</HI> before <HI>Reuben,</HI> to the younger before the elder, wee &s;hould not repine at the di&s;po&s;all; for who are we that &s;hould dare to binde the hands of <HI>Iacob,</HI> as if hee could not be&s;towe his bounties,
<PB N="29" REF="18">and favours on whom he plea&s;eth: Thus hauing with what &s;peed I might, runne my intended race, giue mee leaue <HI>&agrave; calce ad carceres reuccari,</HI> and to end where I be|ganne. <HI>Io&s;ephi actio no&s;tra e&s;&s;et in&s;tructio;</HI> this rare equa|nimity and mildne&s;&s;e of <HI>Io&s;eph</HI> towards his Brethren &s;hould be a patterne of imitation for intemperate &s;pi|rits, and contentious di&s;po&s;itions in dige&s;ting iniuries, and recompen&s;ing good for euill. For whereas they &s;tript him of his party colour'd coat, hee gaue them change of rayment; they &s;old him for mony, &amp; put him in their pur&s;e, and in recompen&s;e of that hee would not &s;ell them corne, but gaue it freely, and put mony in their &s;ackes. They ca&s;t him into a pit to feed him with bread, and water of affliction, in liew thereof he brought them into his owne lodging, and fea&s;ted them &s;umptuou&s;ly. Thus with meekne&s;&s;e, and patience hee work'd out an exceeding great waight of glory. For hee was made a <HI>Father to Pharaoh, a Lord of all his hou&s;e, &amp; a Ruler through|out all Egypt.</HI></P>
<P><HI>O qui &s;anctorum labores re&s;picis, cur non &amp; remunerati|ones?</HI> O thou that &s;ee&s;t the pre&s;ent &s;orrows of the Saints, why do&s;t thou not looke out to &s;ee the future ioyes of the Saints? Yee &s;tumble to behold the innocent <HI>Io&s;eph</HI> in affliction, why behold yee not in <HI>Egypt</HI> his glory, and exaltation. Indeed the world broacheth her be&s;t wine fir&s;t, but of Chri&s;t it is &s;aid,
<NOTE PLACE="marg">2 <HI>Job:</HI></NOTE> <HI>Tu &s;eru&acirc;&s;ti bonum vinum v&s;|que nunc.</HI> He keepes the be&s;t wine till the later end; and, as <HI>Solomon</HI> &s;aith, <HI>in our later daies we &s;hall reioice.</HI>
<NOTE PLACE="marg"><HI>Prou:</HI> 31.</NOTE> For it is worthy to bee noted how &s;uch was the goodne&s;&s;e of God vnto <HI>Io&s;eph</HI> that for the &s;euerall mi&s;eries, which he &s;uffered, he receau'd a &s;euerall reward. For the hatred of
<PB N="30" REF="19">his brethren he obtain'd the fauour of the King, and his Nobles. For the contempt, and &s;corne they heap'd vp|on him, hee was wor&s;hipped of them with their faces downe to the ground. For the party colour'd coat they &s;tript him of, when they ca&s;t him into the pit, he was ar|rayed by <HI>Pharaoh</HI> with a princely robe of fine linnen. In|&s;teed of the fetters wherewith hee was bound in pri&s;on, <HI>Pharaoh</HI> put his owne ring on his hand, and a chaine of gold about his necke. In&s;teed of the pri&s;on, and dungeon where hee lay, hee was &s;et vpon the Kings be&s;t Chariot &s;aue one, and carried in great pompe throughout the Citty. In a word, in&s;teed of his fathers hou&s;e fro~ which he was exil'd, he had dominion in all the land of <HI>Egypt.</HI> So true is that &s;aying of <HI>Seneca, Quanto plus tormenti, tanto plus erit gloriae,</HI> the greater affliction a man endu|reth, the greater wil be his reward afterwards. But how|&s;oeuer the Lord doth not alwaies deale thus with his children in this life, yet in the life to come they &s;hall finde the truth of that comfortable promi&s;e deliuer'd by the Apo&s;tle 2. Cor. 4. <HI>Our light affliction, which is but for a moment, cau&s;eth vnto vs a farre more excellent, and an eternall waight of glory.</HI> To which glory he that decre|ly bought vs, bring vs for his merits, and mercy &s;ake. To whom with the <HI>Father,</HI> and the <HI>Holy Gho&s;t,</HI> be all power, might, and dominion now, and euer. <HI>Amen.</HI></P>
<TRAILER>FINIS.</TRAILER>
<PB REF="19">
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
