BVt (O God) what a little Lord haſt thou made ouer this great world? The leaſt corne of ſand is not ſo ſmall to the whole earth, as man is to the heauen: when I ſee the heauens, the ſun, moone, and ſtars, O God what is man? Who would thinke thou ſhouldſt make all theſe creatures for one, and that one, well-neere the leaſt of all? Yet none but hee, can ſee what thou haſt done; none but hee can admire, and adore thee in what he ſeeth; how had hee need to doe nothing but this, ſince hee alone muſt doe it? Certainly the price and vertue of things conſiſts not in the quantity: one diamond is more woorth then manie quarries of ſtone, one loadſtone hath more vertue then mountaines of earth: It is lawfull for vs to praiſe thee in our ſelues: All thy creation hath not more wonder in it, then one of vs: other creatures thou madeſt by a ſimple command; Man, not without a diuine conſultation: others at once; Man thou didſt firſt forme, then inſpire: others in ſeuerall ſhapes like to none but themſelues: Man after thine own image: others with qualities fit for ſeruice; Man for dominion; Man had his name from thee; They had their names from man; How ſhold we be conſecrated to thee aboue all others, ſince thou haſt beſtowed more coſt on vs then others? What ſhall I admire firſt? Thy prouidence in the time of our creation? Or thy power & wiſedome in the act? Firſt thou madeſt the great houſe of the world & furniſhedſt it: then thou broughteſt in thy Tenant to poſſeſſe it; The bare wals had beene too good for vs, but thy loue was aboue our deſert: Thou that madeſt ready the earth for vs before wee were, haſt by the ſame mercy prepared a place in heauen for vs whiles we are on earth. The ſtage was firſt fully prepared then was man brought forth, thither, as an actor, or ſpectator, that he might neither be idle nor diſcontent, behold thou hadſt addreſſed an earth for vſe, an heauen for contemplation: after thou hadſt drawne that large and reall mappe of the world; thou didſt thus abridge it into this little table of man; hee alone conſiſts of Heauen and earth; ſoule and bodie. Euen this earthly part which vile in compariſon of the other, as it is thine (O God) I dare admire it, though I can neglect it as mine owne, for loe; this heape of earth hath an outward reference to heauen, other creatures grouel downe to their earth, and haue all their ſenſes intent vpon it; this is reared vp towards heauen, and hath no more power to look beſide Heauen, then to tread beſide the earth. Vnto this, euery part hath his wonder. The head is neereſt to heauen, as in place, ſo in reſemblance; both for roundneſſe of figure, and for thoſe diuine gueſts which haue their ſeat in it; There dwell thoſe maieſticall powers of reſon, which make a man; all the ſenſes as they haue their originall from thence, ſo they doe all agree there to manifeſt the vertue: how goodly proportions haſt thou ſet in the face; ſuch as though oft-times we can give no reaſon why they pleaſe, yet tranſport vs to admiration; what liuing glaſſes are thoſe which thou haſt placed in the midſt of this viſage, whereby all obiects from farre are clearly repreſented to the minde? and becauſe their tenderneſſe lyes open to dangers, how haſt thou defenced them with hollow bones, and with prominent browes, and lids? And leaſt they ſhould bee too much bent on what they ought not, thou haſt giuen them peculiar nerues to pul them vp towards the ſeat of their reſt? What a tongue haſt thou giuen him; the inſtrument not of taſte only, but of ſpeech? How ſweet and excellent voyces are formed by that little looſe filme of fleſh, what an incredible ſtrength haſt thou giuen to the weake bonds of the iawes? What a comely and tower-like necke, therefore moſt ſinewye becauſe ſmalleſt. And leſt I be infinit, what able arms and actiue hands haſt thou framed him, whereby he can frame all things to his owne conceit. In euery part beauty, ſtrength, conuenience meet together. Neither is there any wherof our weakneſſe cannot giue reaſon, why it ſhould be otherwiſe. How haſt thou diſpoſed of all the inward veſſels, for all offices of life, nouriſhment, egeſtion, generation; No vaine ſinew, artery is ydle. There is no peece in this exquiſite frame whereof the place, vſe, forme, doth not admit wonder, and exceed it: Yet this body if it be compared to the ſoule, what is it, but as a clay wall that encompaſſes a treaſure, as the woodden boxe of a Ieweller; as a courſe caſe to a rich inſtrument, or as a maske to a beautifull face. Man was made laſt, becauſe hee was woorthieſt. The ſoule was inſpired laſt, becauſe yet more noble; If the body haue this honor to bee the companion of the ſoule, yet withall it is the drudge. If it bee the inſtrument, yet alſo the clog of that diuine part. The companion for life, the drudge for ſeruice, the inſtrument for action, the clog in reſpect of contemplation. Theſe external works are effected by it, the internall which are more noble, hindered; Contrary to the bird which ſings moſt in her cage, but flyes moſt and higheſt at liberty. This my ſoule teaches me of it ſelfe, that it ſelfe cannot conceiue how capable, how actiue it is. It can paſſe by her nimble thoughts from heauen to earth in a moment, it can be al things, can comprehend all things; know that which is; and conceiue of that which neuer was, neuer ſhall be: Nothing can fill it, but thou which art infinite, nothing can limit it but thou which art euery were. O God which madeſt it, repleniſh it, poſſeſſe it. Dwell thou in it which haſt appointed it to dwel in clay. The body was made of earth common to his fellows, the ſoule inſpired immediatly from God; The body lay ſenſeleſſe vpon the earth like it ſelfe, the breath of liues gaue it what it is, and that breath was from thee. Sence, motion, reaſon, are infuſed into it, at once. From whence then was this quickening breath? No ayre, no earth, no water was heere vſed to giue helpe to this worke: Thou that breathedſt vpon man, and gaueſt him the holy ſpirit: didſt alſo breath vpon the body, and gaueſt it a liuing ſpirit, wee are beholden to nothing but thee for our ſoule. Our fleſh is from fleſh; our ſpirit is from the God of ſpirits. How ſhould our ſoules riſe vp to thee, and fixe themſelues in their thoughts vpon thee who alone created them in their infuſion, & infuſed them in their creation? How ſhould they long to returne backe to the fountaine of their being, and author of beeing glorious? Why may we not ſay that this ſoule as it came from thee, ſo it is like thee; as thou, ſo it, is one, immateriall, immortall, vnderſtanding ſpirit, diſtinguiſhed into three powers which all make vp one ſpirit. So thou the wiſe creator of all things wouldeſt haue ſome things to reſemble their creator. Theſe other creatures are all body; man is body and ſpirit; the Angels are all ſpirit, not without a kind of ſpirituall compoſition; Thou art alone after thine owne manner, ſimple, glorious, infinite; No creature can bee like thee in thy proper being; becauſe it is a creature; How ſhould our finite, weake, compounded nature, giue any perfect reſemblance of thine? Yet of all viſible creatures thou vouchſafeſt Man the neereſt correſpondence to thee: not ſo much in theſe naturall faculties, as in thoſe diuine graces, wherewith thou beautifieſt his ſoule.

Our knowledge, holines, righteouſnes was like the firſt coppy from which they were drawne; Behold wee were not more like thee in theſe, then now wee are vnlike ourſelues in their loſſe; O God we now praiſe our ſelues to our ſhame, for the better we were we are the worſe, As the ſons of ſome prodigall or tainted aunceſtors tell of the lands, and Lordſhips which were once theirs; onlie doe thou whet our deſires anſwerable to the readineſſe of thy mercies, that we may redeem what we haue loſt; that wee may recouer in thee, what wee haue loſt in our ſelues, The fault ſhall be ours if our damage proue not beneficiall.

I doe not finde that man thus framed found the want of an helper. His fruition of God gaue him fulneſſe of contentment, the ſweetneſſe which hee found in the contemplation of this newe workmanſhip, and the glory of the author, did ſo take him vp, that hee had neither leiſure nor cauſe of complaint. If man had craued an helper, he had grudged at the condition of his creation, and had queſtioned that which he had, perfection of being. But hee that gaue him his being, and knew him better then himſelfe, thinks of giuing him comfort in the creature, whiles hee ſought none but in his maker; Hee ſees our wants, and forecaſts our releefe, when wee thinke our ſelues too happy to complaine: How ready will he be to helpe our neceſsities, that thus prouides for our perfection?

God giues the nature to his creatures, Man muſt giue the name, that hee might ſee they were made for him, they ſhal be, to him what hee will. In ſtead of their firſt homage, they are preſented to their new Lord, and muſt ſee of whom they hold. He that was ſo carefull of mans ſoueraignty in his innocence, how can he be careleſſe of his ſafety in his renouation?

If God had giuen them their names, it had not bene ſo great a praiſe of Adams memory to recall them as it was now of his iudgement (at firſt ſight) to impoſe them, hee ſaw the inſide of all the creatures at firſt; (his poſterity ſees but their skins euer ſince;) and by this knowledge he fitted their names to their diſpoſitions. All that hee ſaw were fit to be his ſeruants, none to be his companions. The ſame God that finds the want, ſupplies it. Rather then mans innocency ſhall want an outward comfort, God will begin a new creation. Not out of the earth which was the matter of man, not out of the inferiour creatures, which were the ſeruants of Man, but out of himſelfe, for dearneſſe, for equality. Doubtleſſe ſuch was mans power of obedience, that if God had bidden him yeeld vp his rib, waking, for this vſe, he had done it cheerfully, but the bounty of God was ſo abſolute, that hee would not ſo much as conſult with mans will, to make him happy. As man knew not while hee was made, ſo ſhal he not know while his other ſelfe is made out of him: that the comfort might be greater, which was ſeene before it was expected.

If the woman ſhould haue bin made, not without the paine, or will of the man, ſhe might haue bene vpbrayded with her dependance, and obligation. Now ſhee owes nothing but to her creator: The ribbe of Adam ſleeping, can challenge no more of her, then the earth can of him. It was an happy change to Adam of a ribbe, for an helper; what help did that bone giue to his ſide? God had not made it, if it had beene ſuperfluous: and yet if man could not haue beene perfect without it, it had not beene taken out.

Many things are vſe-ful & conuenient, which are not neceſſary, and if God had ſeene man might not want it, how eaſie had it been for him which made the woman of that bone, to turne the fleſh into another bone? but he ſaw man could not complaine of the want of that bone, which hee had ſo multiplied, ſo animated.

O God, wee can neuer be looſers by thy changes, we haue nothing but what is thine, take from vs thine own, when thou wilt, we are ſure thou canſt not but giue vs better.

LOoke now (O my ſoule) vpon the two firſt brethren, perhaps twins; and wonder at their contrary diſpoſitions and eſtates: If the priuiledges of nature had beene worth any thing, the firſt borne child ſhould not haue bin a reprobate.

Now that wee may aſcribe all to free grace, the elder is a murderer, the yonger a ſaint, though goodneſſe may bee repaired in our ſelues, yet it cannot bee propagated to ours: Now might Adam ſee the image of himſelfe in Cain, for after his owne image begot hee him, Adam ſlew his poſterity, Cain his brother, we are too like one another in that wherein we are vnlike to God: Euen the cleereſt grain ſends forth that chaffe from which it was fanned, ere the ſowing: yet is this Cain a poſſeſsion, the ſame Eue that miſtooke the fruit of the garden, miſtooke alſo the fruit of her owne body, her hope deceiued her in both; ſo, many good names are ill beſtowed; and our comfortable expectations in earthly things do not ſeldome diſappoint vs, doubtleſſe their education was holy; For Adam though in Paradiſe hee could not bee innocent, yet was a good man out of Paradiſe; his ſinne and fall now made him circumſpect, and ſince hee ſaw that his act had bereaued them of that image of God which he once had for them, hee could not but labour by all holy indeuours to repayre it in them. That ſo his care might make a mends for his treſpaſſe: How plaine is it, that euen good breeding cannot alter deſtiny? That which is crooked can none make ſtraight, who would thinke that brethren, and but two brethren: ſhould not loue each other, Diſperſed loue growes weake, and fewneſſe of obiects vſeth to vnite affections: If but two brothers bee left aliue of many, they thinke that the loue of all the reſt ſhould ſuruiue in them; and now the beames of their affection are ſo much the hoter, becauſe they reflect mutually in a right line vppon each other: yet behold, here are but two brothers in a world; and one is the butcher of the other. Who can wonder at diſſentions amongſt thouſands of brethren, when he ſees ſo deadly oppoſition betwixt two, the firſt roots of brotherhood: who can hope to liue plauſibly and ſecurely amongſt ſo many Cains, when hee ſees one Cain the death of one Abel? The ſame diuell that ſet enmity betwixt man and god; ſets enmity betwixt man and man, and yet God ſaid; I will put enmity betweene thy ſeed and her ſeed, our hatred of the ſerpent and his ſeed is from God: Their hatred of the holy ſeed is from the ſerpent; Behold here at once, in one perſon the ſeed of the woman and of the ſerpent, Cains naturall parts are of the woman; his vitious qualities of the ſerpent; The woman gaue him to bee a brother, the ſerpent to be a manſlayer, all vncharitableneſſe, all quarrels are of one author: we cannot entertaine wrath, and not giue place to the Diuell. Certainely, ſo deadly an act muſt needs bee deepely grounded.

What then was the occaſion of this capitall malice? Abels ſacrifice is accepted; what was this to Cain? Cains is reiected; what could Abel remedy this? Oh enuie; the corraſiue of all ill minds; and the root of all deſperate actions: the ſame cauſe that moued Satan to tempt the firſt man, to deſtroy himſelfe, and his poſterity, the ſame moues the ſecond man to deſtroy the third:

It ſhould haue beene Cains ioy to ſee his brother accepted; It ſhould haue bene his ſorrow, to ſee that himſelfe had deſerued a reiection, his brothers example ſhould haue excited, and directed him: Could Abel haue ſtayed Gods fire from deſcending? Or ſhold he (if he could) reiect Gods acceptation, and diſpleaſe his maker, to content a brother? Was Cain euer the farther from a bleſſing, becauſe his brother obtained mercy? How proud and fooliſh is malice? which growes thus mad, for no other cauſe, but becauſe God, or Abel is not leſſe good; It hath beene an olde and happy danger to be holy; Indifferent actions muſt bee carefull to auoide offence; But I care not what diuell or what Cain bee angry that I doe good, or receiue good.

There was neuer any nature without enuy; Euery man is born a Cain; hating that goodnes in another, which hee neglected in himſelfe; There was neuer enuie that was not bloody; for if it eat not anothers hart, it will eat our owne, but vnleſſe it be reſtrained it will ſurely feed it ſelfe with the blood of others, oft times in act, alwaies in affection. And that God which (in good) accepts the will for the deed, condemns the will for the deed in euill. If there be an euill heart, there will bee an euill eye, and if both theſe, there will be an euill hand

How earely did Martyrdome come into the world? The firſt man that died, died for religion; who dare meaſure Gods loue by outward euents, when hee ſees wicked Cain ſtanding ouer bleeding Abel; whoſe ſacrifice was firſt accepted, and now himſelfe is ſacrificed. Death was denounced to man as a curſe; yet behold it firſt lights vppon a Saint, how ſoone was it altered by the mercy of that iuſt hand which inflicted it? If death had beene euill, and life good; Cain had beene ſlaine, and Abel had ſuruiued, now that it begins with him that God loues, O death where is thy ſting?

Abel ſayes nothing, his blood cries: Euery drop of innocent blood hath a tongue, and is not onely vocall, but importunate, what a noiſe then did the blood of my Sauiour make in heauen, who was himſelfe the ſhepheard and the ſacrifice; The man that was offered, and the God to whome it was offered; The ſpirit that herd both ſaies, it ſpake better things then the blood of Abel; Abels blood called for reuenge his for mercy; Abels pleaded his owne innocency, his, the ſatisfaction for all the beleeuing world: Abels procured Cains puniſhment, his, freed all repentant ſouls from puniſhment, better things indeed, then the blood of Abel. Better, and therfore that which Abels blood ſaid, was good: It is good that God ſhould bee auenged of ſinners, Execution of iuſtice vpon offenders, is no leſſe good, then rewards of goodnes.

No ſooner doth Abels blood ſpeake vnto God, then God ſpeaks to Cain; There is no wicked man to whom God ſpeakes not, if not to his eare, yet to his heart: what ſpeech was this? Not an accuſation, but an inquiry, yet ſuch an enquiry as would infer an accuſation, God loues to haue a ſinner accuſe himſelfe, and therefore hath he ſet his deputy in the breſt of man, neither doth God loue this, more then nature abhors it: Cain anſwers ſtubbornly: The very name of Abel wounds him no leſſe, then his hand had wounded Abel: Conſciences that are without remorſe, are not without horror: wickednes makes men deſperate; the murderer is angry with God, as of late for accepting his brothers oblation, ſo now for liſtening to his blood.

And now he dares anſwer God with a queſtion, Am I my brothers keeper? where he ſhold haue ſaid, am not I my brothers murderer. Behold he ſcorneth to keep whom he feared not to kill, Good duties are baſe and troubleſome to wicked minds, whiles euen violences of euill are pleaſant, Yet this miſcreant which neither had grace to auoid his ſinne, nor to confeſſe it, now that he is conuinced of ſinne, and curſed for it, how he howleth, how he exclaimeth? Hee that cares not for the act of his ſinne, ſhall care for the ſmart of his puniſhment. The damned are weary of their torments, but in vaine. How great a madneſſe is it to complaine too late; He that would not keepe his brother, is caſt out from the protection of God; he that feared not to kill his brother, feares now, that whoſoeuer meets him will kill him. The troubled conſcience proiecteth fearefull things, and ſin makes euen cruell men cowardly: God ſaw it was too much fauour for him to dye: he therfore wils that which Cain wils; Cain would liue; It is yeelded him, but for a curſe, how oft doth God heare ſinners in anger? Hee ſhall liue, baniſhed from God, carying his hell in his boſome, and the brand of Gods vengeance in his forehead, God reiects him, the earth repines at him, men abhorre him; himſelfe now wiſhes that death which he feared, and no man dare pleaſure him with a murder; how bitter is the end of ſin, yea without end; ſtill Cain finds that he killed himſelfe more then his brother, wee ſhould neuer ſin if our foreſight were but as good as our ſence; The iſſue of ſin would appeare a thouſand times more horrible, then the act is Pleaſant.

THe world was grown ſo foul with ſin, that God ſaw it was time to waſh it with a flood. And ſo cloſe did wickednes cleaue to the authors of it, that when they were waſht to nothing, yet it would not off, yea ſo deepe did it ſticke in the very graine of the earth; that God ſaw it meet to let it ſoke long vnder the waters. So vnder the Law, the very veſſels that had touched vncleane water muſt either be rinced, or broken, Mankind began but with one, and yet he that ſaw the firſt man, liued to ſee the earth peopled with a world of men, yet men grew not ſo faſt as wickednes, one man could ſoone and eaſily multiply a thouſand ſins, neuer man had ſo many children, ſo that when there were men enough to ſtore the earth, there were as many ſins as would reach vp to heauen, whereupon the waters came downe from heauen, and ſwelled vp to heauen againe, If there had not been ſo deepe a deluge of ſin, there had beene none of the waters: From whence then was this ſuperfluity of iniquity? Whence, but from the vnequall yoke with Infidels? Theſe mariages did not beget men, ſo much as wickedneſſe; from hence religious huſbands both loſt their piety, and gained a rebellious and godleſſe generation.

That which was the firſt occaſion of ſinne, was the occaſion of the increaſe of ſinne, A woman ſeduced Adam, women betray theſe ſons of God, the beauty of the apple betrayd the woman, the beauty of theſe women betrayd this holy ſeed, Eue ſaw and luſted, ſo did they, this alſo was a forbidden fruit, they luſted, taſted, ſinned, died; the moſt ſins begin at the eyes, by them commonly Satan creeps into the hart that ſoule can neuer bee in ſafety that hath not couenanted with his eyes.

God needed not haue giuen theſe men any warning of his iudgement, They gaue him no warning of their ſins, no reſpite: yet that God might approue his mercies to the very wicked; hee giues them an hundred & twenty yeares reſpite of repenting, how loath is God to ſtrike, that threats ſo long, hee that delights in reuenge, ſurpriſes his aduerſary, whereas hee that giues long warnings deſires to be preuented if we were not wilfull, we ſhould neuer ſmart.

Neither doth hee giue them time onely, but a faithful teacher. It is an happy thing when hee that teacheth others is righteous; Noahs hand taught them as much as his tongue. His buſineſſe in building the Arke was a reall ſermon to the world, wherein at once were taught mercy and life to the beleuers; and to the rebellious deſtruction.

Mee thinks I ſee thoſe monſtrous ſonnes of Lamech comming to Noah, and asking him, what he meanes by that ſtrange worke; whether hee meane to ſaile vpon the dry land. To whom when he reports Gods purpoſe, and his, they go away laughing at his idlenes, and tell one another, in ſport, that too much holineſſe hath made him mad: yet cannot they al flout Noah out of his faith, he preaches and builds and finiſhes. Doubtles more hands went to this work than his: many a one wrought vpon the Arke, which yet was not ſaued in the Arke. Our outward works cannot ſaue vs without our faith, wee may helpe to ſaue others, and periſh our ſelues: what a wonder of mercy is this that I here ſee? One poor family called out of a world, and as it were eight graines of corne fanned from a whole barne ful of chaffe: one hypocrite was ſaued with the reſt, for Noahs ſake, not one righteous man was ſwept away for companie; For theſe few was the earth preſerued ſtill vnder the waters; and all kinds of creatures vpon the waters; which elſe had been all deſtroyed. Still the world ſtands, for their ſakes, for whom it was preſerued; Elſe fire ſhould conſume that, which could not be cleanſed by water.

This difference is ſtrange; I ſee the ſauageſt of all creatures, lions tygers; beares by an inſtinct from God come to ſeeke the Arke, (as we ſee Swine foreſeeing a ſtorme, run home crying for ſhelter; men I ſee not; Reaſon once debauched is worſe then brutiſhneſſe: God hath vſe even of theſe fierce and cruell beaſts, and glorie by them, even they being created for man, muſt liue by him, though to his puniſhment: how greatly do they offer & ſubmit themſelues to their preſeruer; renewing that obeyſance to this repairer of the world which, they before ſin, yeelded to him that firſt ſtored the world: He that ſhut them into the Arke when they were entred, ſhut their mouths alſo while they did enter. The Lions faune vpon Noah, and Daniel; What hart cannot the maker of them mollifie?

The vnclean beaſts God would haue to liue, the cleane to multiplie; and therefore hee ſends to Noah ſeauen of the cleane, of the vncleane two: He knew the one would annoy man with their multitude, the other would inrich him; Thoſe things are worthie of moſt reſpect which are of moſt vſe.

But why ſeven? Surely that God that created ſeuen daies in the week, and made one for himſelfe; did heere preſerue of ſeuen cleane beaſts, one for himſelfe; for Sacrifice: He giues vs ſixe for one in earthly things, that in ſpirituall we ſhould be all for him.

Now the day is come, all the gueſts are entred, the Ark is ſhut, and the windowes of heauen opened: I doubt not but many of thoſe ſcoffers, when they ſaw the violence of the waters deſcending, and aſcending, according to Noahs prediction, came wading middle-deep vnto the Ark, and importunately craued that admittance, which they once denied. But now, as they formerly reiected God, ſo are they iuſtly reiected of God: Ere vengeance begin, repentance is ſeaſonable; but if iudgement bee once gone out, wee cry too late; while the Goſpell ſolicites vs, the doores of the Arke are open; if wee neglect the time of grace, in vaine ſhal we ſeeke it with teares, God holds it no mercy to pitty the obſtinate. Others more bolde then they, hope to ouer-runne the iudgement, and climbing vp to the hye mountaines looke downe vppon the waters, with more hope then feare: and now when they ſee their hils become Ilands, they climbe vp into the talleſt trees there with palenes and horror at once looke for death, & ſtudy to auoid it, whom the waues ouertake at laſt halfe dead with famin and halfe with fear. Lo now from the tops of the mountaines they deſcrie the Ark floting vpon the waters, and beholde with enuy that which before they beheld with ſcorne.

In vain doth he flie whom God purſues. There is no way to flie from his iudgements, but to flie to his mercy by repenting. The faith of the righteous cannot bee ſo much derided, as their ſucceſſe is magnified: How ſecurely doth Noah ride out this vprore of heauen, earth, and waters? He heares the powring downe of the raine aboue his head, the ſhrieking of men, and roaring, and bellowing of beaſts, on both ſides him, the raging and threats of the waues vnder him, hee ſaw the miſerable ſhifts of the diſtreſſed vnbeleeuers; and in the meane time ſits quietly in his drye Cabin, neither feeling nor fearing euill, he knew that he which owed the waters, would ſteere him, that hee who ſhut him in, would preſerue him. How happy a thing is faith? What a quiet ſafety, what an heauenly peace doth it worke in the ſoule, in the midſt of all the inundations of euill?

Now when God had fetcht againe all the life which he had giuen to his vnworthy creatures, and reduced the world vnto his firſt forme wherein waters were ouer the face of the earth, it was time for a renouation of al things to ſucceed this deſtruction; To haue continued this deluge long, had beene to puniſh Noah, that was righteous; After fourty daies therefore, the heauens cleare vp, after 150. the waters ſink downe: How ſoone is God weary of puniſhing, which is neuer weary of bleſsing; yet may not the Arke reſt ſuddenly, If we did not ſtay ſom-while vnder Gods hand we ſhould not know how ſweete his mercy is, and how great our thankfulneſſe ſhould bee, The Arke though it was Noahs ſort againſt the waters, yet it was his priſon, he was ſafe in it, but pent vp; hee that gaue him life by it, now thinks time to giue him liberty out of it.

God doth not reueale all things to his beſt ſeruants, beholde hee that tolde Noah 120. yeares before, what day he ſhould go into the Arke, yet foretels him not now in the Arke what day the Arke ſhould reſt vpon the hils, and hee ſhould goe forth; Noah therfore ſends out his intelligencers, the Rauen, and the Doue: whoſe wings in that vaporous ayre might eaſily deſcry further then his ſight: The Rauen of quicke ſent, of groſſe • eede, of tough conſtitution, no foule was ſo fit for diſcouery; the likelieſt things alwaies ſucceed not; Hee neither will venter farre into that ſolitary world for feare of want, nor yet come into the Arke for loue of liberty; but houers about in vncertainties. How many carnall minds flye out of the Arke of Gods Church; and imbrace the preſent world: rather chooſing to feed vpon the vnſauory carcaſſes of ſinfull pleaſures; then to be reſtrained within the ſtraite liſts of Chriſtian obedience.

The Doue is ſent forth, a foule, both ſwift and ſimple. She like a true citizen of the Arke, returnes; and brings faithfull notice; of the continuance of the waters by her reſtleſſe and empty returne; by her Oliue leafe, of the abatement: how woorthy are thoſe meſſengers to be welcome, which with innocence in their liues, bring glad tidings of peace, and ſaluation in their mouthes?

Noah reioyces, and beleeues; yet ſtill hee waites ſeuen daies more: It is not good to deuoure the fauours of God too greedily; but ſo take them in, that wee may digeſt them: oh ſtrong faith of Noah that was not weary with this delay; ſome man would haue ſo longed for the open ayre after ſo long cloſenes, that vpon the firſt notice of ſafety hee would haue vncouered, and voyded the Ark; Noah ſtayes ſeuen daies ere hee will open; and well neere two moneths ere hee will forſake the Arke; and not then, vnleſſe God that commanded to enter, had bidden him depart. There is no action good without faith: no faith without a word. Happy is that man which in all things (neglecting the counſels of fleſh & blood) depends vpon the commiſſion of his maker.

HOW ſoone are men and ſins multiplied? within one hundred yeeres the world is as full of both, as if there had beene no deluge. Though men could not but ſee the fearefull monuments of the ruine of their Anceſtors, yet how quickly had they forgotten a floud? Good Noah liued to ſee the world both populous, and wicked again. And doubtles oft-times repented to haue beene the preſeruer of ſome whom hee ſaw to traduce the vices of the former world, to the renewed: It could not but grieue him to ſee the deſtroyed giants reuiue out of his own loyns, and to ſee them of his fleſh and bloud tiranniſe ouer themſelues. In his ſight Nimrod caſting off the awe of his holy grandfather, grew imperious and cruell, and made his owne kinſmen ſeruants. How eaſie a thing it is for a great ſpirit to bee the head of a faction; when euen brethren will ſtoop to ſeruitude; And now when men are combined together, euill and preſumptuous motions finde incouragement in multitudes; and each man takes a pride in ſeeming forwardeſt, wee are the cheerfuller in good when wee haue the aſsiſtance of company, much more in ſinning, by how much we are more prone to euill then good. It was a proud word (Come let vs build vs a citie and a towre whoſe top may reach to heauen.)

They were newly come down from the hils vnto the plains, and now thinke of raiſing vp an hill of building in the plaine, when their tents were pitched vpon the mountains of Armenia they were as neere to Heauen as their towre could make them; but their ambition muſt needs aſpire to an height of their owne raiſing. Pride is euer diſcontented; and ſtil ſeeks matter of boaſting in her owne workes.

How fondly doe men reckon without God, Come let vs build; As if there had beene no ſtop but in their own will: As if both earth and time had beene theirs: Still doe all naturall men build Babell; forecaſting their owne plots ſo reſolutely, as if there were no power to countermand them: It is iuſt with God that peremptory determinations ſeldome proſper: Whereas thoſe things which are fearefully and modeſtly vndertaken, commonly ſucceed.

Let vs build vs a city, if they had taken God with them it had bin commendable, eſtabliſhing of ſocieties is pleaſing to him that is the God of order: But a towre whoſe top may reach to Heauen, was a ſhameful arrogance, an impious preſumption; who would thinke that wee little Ants that creepe vpon this earth ſhould thinke of climbing vp to heauen, by multiplying of earth?

Pride euer looks at higheſt, the firſt man would know as God, theſe would dwell as God; couetouſneſneſſe and ambition know no limits. And what if they had reacht vp to heauen, ſome hils are as high as they could hope to be, and yet are no whit the better; no place alters the condition of nature, an Angell is glorious, though hee bee vpon earth; and man is but earth though he be aboue the clouds: The neerer they had beene to heauen the more ſubiect ſhould they haue been to the violences of heauen; to thunders, lightnings, and thoſe other higher inflammations, what had beene but to thruſt themſelues into the hands of the reuenger of all wicked inſolences? God loues that heauen ſhould bee lookt at, and affected with all humble deſires, with the holy ambitions of faith, not with the proud imaginations of our owne atchieuements.

But wherefore was all this? Not that they loued ſo much to bee neighbours to heauen, as to be famous vpon earth; It was not commodity that was heere ſought, not ſafety, but glory: whither doth not thirſt of fame cary men? whether in good or euil: It makes them ſeek to climbe to heauen, it makes them not fear to run down headlong to hell: Euen in the beſt things deſire of praiſe ſtands in competition with conſcience, and brags to haue the more clients. One builds a Temple to Diana in hope of glory, intending it for one of the great wonders of the world; another in hope of fame burnes it. Hee is a rare man that hath not ſome Babel of his owne, whereon he beſtowes paines and coſt, onely to be talked of. If they had done better things in a vain-glorious purpoſe; their act had beene accurſed; if they had built houſes to God, if they had giuen almes to men, if they had ſacrificed, prayed, liued well; the intent poiſons the action; but now both the act and the purpoſe are equally vain, and the iſſue is as vain as either.

God hath a ſpeciall indignation at pride aboue all ſins, and wil croſſe our endeuours not for that they are euil (what hurt could be in laying one bricke vppon another?) but for that they are proudly vndertaken: Hee could haue hindered the laying of the firſt ſtone; and might as eaſily haue made the trench for the foundation, the graue of the builders: But hee loues to ſee what wicked men would doe; and to let fooles runne themſelues out of breath; what monument ſhould they haue had of their own madneſſe, and his powerfull interruption, if the walls had riſen to no height? To ſtop them then in the midſt of their courſe, he meddles not with either their hands, or their feet, but their tongues; not by pulling them out, not by looſing their ſtrings, not by making them ſay nothing, but by teching them to ſay too much: Here is nothing varied but the ſound of letters, euen this fruſtrates the work, and befooles the workmen: How eaſie is it for God tenne thouſand waies to correct and foreſtall the greateſt proiects of men? Hee that taught Adam the firſt words, taught them words that neuer were. One cals for bricke, the other looks him in the face, and wonders what hee commands, and how and why he ſpeaks ſuch words, as were neuer heard, and in ſtead thereof brings him morter, returning him an anſwer as little vnderſtood, ech chides with other, expreſsing his choler ſo, as hee onely can vnderſtand himſelfe: From heat they fall to quiet intreaties, but ſtill with the ſame ſucceſſe. At firſt euery man thinks his fellow mocks him, but now perceiuing this ſerious confuſion their onely anſwere was ſilence, and ceaſing; they could not come together, for no man could call them to be vnderſtood; & if they had aſſembled nothing could be determined, becauſe one could neuer attaine to the others purpoſe: No, they could not haue the honour of a generall diſmiſsion, but each man leaues his trowell and ſtation more like a foole then hee vndertooke it, ſo commonly actions begun in glory, ſhut vp in ſhame. All externall actions depend vpon the tongue, No man can know others mind, if this bee not the interpreter; hence as there were many toungs giuen to ſtay the building of Babel, ſo there were as many giuen to build the new Ieruſalem, the Euangelicall Church. How deare hath Babel coſt all the world? At the firſt when there was but one language, men did ſpend their time in Arts; (ſo was it requiſit at the firſt ſetling of the world, and ſo came early to perfection) but now we ſtay ſo long (of neceſsity) vpon the ſhel of tongues, that we can hardly haue time to chew the ſweet kernell of knowledge: Surely men would haue growne too proud if there had beene no Babel: It fals out oft-times that one ſinne is a remedy of a greater. Diuiſion of tongues muſt needs ſlacken any worke: Multiplicitie of language had not bin giuen by the Holy ghoſt for a bleſsing to the Church, if the world had not beene before poſſeſſed with multiplicitie of languages, for a puniſhment: Hence it is that the building of our Sion riſes no faſter, becauſe our tongues are diuided; Happy were the Church of God if we al ſpake but one language: Whiles wee differ, wee can build nothing but Babel; difference of tongues cauſed their Babel to ceaſe, but it builds ours.

IT was fit that he which ſhould be the father and pattern of the faithful ſhold be throughly tried for in a ſet copie euery fault is important, and may proue a rule of error: of ten trials which Abraham paſſed; the laſt was the ſoreſt: No ſonne of Abraham can hope to eſcape temptations, while hee ſees that boſome in which hee deſires to reſt, ſo aſſaulted with difficulties. Abraham muſt leaue his countrey and kinred, and liue among ſtrangers; The calling of God neuer leaues men, where it finds them, the earth is the Lords; and all places are alike to the wiſe and faithfull: If Chaldea had not been groſſely idolatrous; Abraham had not left it; no bond muſt tie vs to the danger of infection:

But whether muſt he go? To a place he knew not, to men that knew not him: it is enough comfort to a good man, whereſoeuer he is, that hee is acquainted with God, we are neuer out of our way while wee follow the calling of God. Neuer any man loſt by his obedience to the higheſt: becauſe Abraham yeelded, God giues him the poſſeſsion of Canaan: I wonder more at his faith in taking this poſſeſsion, then in leauing his owne; Beholde Abraham takes poſſeſsion for that ſeed which he had not; which in nature hee was not like to haue; of that land wherof hee ſhould not haue one foot, wherein his ſeede ſhould not bee ſetled of almoſt fiue hundred yeres after, the power of faith can preuent time; and make future things preſent; If wee be the true ſonnes of Abraham we haue already (while wee ſoiourne heere on earth) the poſſeſsion of our land of promiſe: while wee ſeeke our country, we haue it.

Yet euen Canaan doth not affoord him bread, which yet hee muſt beleeue ſhall flow with milk and hony to his ſeede: ſenſe muſt yeeld to faith, wo were vs, if wee muſt iudge of our future eſtate by the preſent, Aegypt giues releefe to Abraham, when Canaan cannot In outward things Gods enemies may fare better, then his friends: Thriſe had Aegypt preſerued the Church of God, in Abraham, in Iaacob, in Chriſt; God oft-times makes vſe of the world for the behoofe of his; though without their thanks; as contrarily, he vſes the wicked for ſcourges to his own inheritance, and burns them; becauſe in his good they intended euill.

But what a change is this? Hitherto hath Sarah bene Abrahams wife, now AEpypt hath made her his ſiſter; feare hath turned him from an husband to a brother; No ſtrength of faith can exclude ſome doubtings: God hath ſaid, I will make thee a great nation, Abraham ſaith, The Egyptians will kill me: He that liued by his faith, yet ſhrinketh, and ſinneth. How vainely ſhall we hope to beleeue without al feare, and to liue without infirmities? Some little aſperſions of vnbeleefe cannot hinder the praiſe and power of faith; Abraham beleeued, and it was imputed to him for righteouſneſſe; Hee that through inconſiderateneſſe doubted twiſe of his owne life, doubts not of the life of his ſeed, euen from the dead and dry wombe of Sarah, yet was it more difficult that his poſterity ſhould Sarah, then that Sarahs husband ſhould liue in AEgypt: This was aboue nature, yet he beleeues it; Sometimes the beleeuer ſtickes at eaſie tryalls, and yet breakes through the greateſt temptations without feare: Abraham was olde ere this promiſe and hope of a ſonne; and ſtil the older, the more vncapable; yet God makes him wait twenty fiue yeares for performance, no time is long to faith which hath learned to differre hopes without fainting and irkeſomneſſe.

Abraham heard this newes from the Angell, and laughed, Sarah heard it, and laughed; they did not more agree in their deſire, then differ in their affection; Abraham laughed for ioy; Sarah for diſtruſt, Abraham laughed becauſe he beleeued it would be ſo; Sarah becauſe ſhe beleeued it could not be: the ſame act varies in the manner of doing, and the intention of the doer, yet Sarah laught but within her ſelfe and is bewraied: How God can find vs out in ſecret ſins; how eaſily did ſhe now think, that he which could know of her inward laughter, could know of her conception, and now ſhe that laughed and beleeued not, beleeueth and feareth.

What a liuely patterne doe I ſee in Abraham & Sarah, of a ſtrong faith and weake, of ſtrong in Abraham and weake in Sarah: Shee to make God good of his worde to Abraham, knowing her owne barrenneſſe, ſubſtitutes an Hagar, and in an ambition of ſeed, perſwades to Poligamy. Abraham had neuer looked to obtaine the promiſe by any other then a barren wombe, if his owne wife had not importunde him to take another: when our owne apparent meanes faile, weake faith is put to ſhifts; and proiects ſtrange deuiſes of her owne to attaine her end. She will rather conceiue by another wombe then bee childleſſe: when ſhe heares of an impoſsibility to nature, ſhe doubreth, and yet hides her diffidence; and when ſhe muſt beleeue, feareth, becauſe ſhe did diſtruſt: Abraham heares and beleeues and expects and reioyces; he ſaith not, I am old and weake; Sarah is olde and barren, where are the many nations that ſhall come from theſe withered loynes? It is enough to him that God hath ſaid it, he ſees not the meanes, he ſees the promiſe. He knew that God would rather raiſe him vp ſeede from the very ſtones that hee trod vpon, then himſelfe ſhould want a large and happy iſſue.

There is no faith where there is neither meanes or hopes. Difficulties and impoſsibilities are the true obiects of beleefe: Hereupon God ads to his name that which he would fetch from his loynes, and made his name as ample as his poſterity: neuer any man was a looſer by beleeuing: Faith is euer recompenſed with glory.

Neither is Abraham content only to wait for God, but to ſmart for him; God bids him cut his owne fleſh; he willingly ſacrifices this parcell of his skin and blood, to him that was the owner of all: How glad he is to carry this painfull marke of the loue of his creator. How forward to ſeale this couenant with blood betwixt God and him, not regarding the ſoreneſſe of his body in compariſon of the confirmation of his ſoule; The wound was not ſo grieuous as the ſignification was comfortable. For herein hee ſaw that from his loynes ſhould come that bleſſed ſeed which ſhould purge his ſoule from all corruption: well is that part of vs loſt, which may giue aſſurance of the ſaluation of the whole; our faith is not yet ſound, if it haue not taught vs to neglect paine for God, and more to loue his Sacraments, then our owne fleſh.

BEfore Abraham and Lot grewe riche, they dwelt together; now their wealth ſeparates them; Their ſociety was a greater good then their riches: Many a one is a looſer by his wealth; Who would account thoſe things good which make vs worſe? It had bin the duty of yong Lot to offer rather then to chooſe; to yeeld rather then contend: who would not heere thinke Abraham the nephew; and Lot the vncle? It is no diſparagement for greater perſons to beginne treaties of peace. Better doth it beſeeme euery ſon of Abraham to win with loue, then to ſway with power. Abraham yeelds ouer this right of his choice; Lot takes it, And behold Lot is croſſed in that which hee choſe, Abraham is bleſſed in that which was left him, God neuer ſuffers any man to leeſe by an humble remiſſion of his right in a deſire of peace.

Wealth hath made Lot not only vndutifull, but couetous, hee ſees the goodly plains of Iordan, the richneſſe of the ſoyle, the commodity of the riuers, the ſituation of the cities, and now not once inquiring into the conditions of the inhabitants, hee is in loue with Sodome: Outward appearances are deceitfull guides to our iudgment, or affections: they are worthie to bee deceiued that value things as they ſeeme: It is not long after that Lot paies deere for his raſhneſſe. He fled for quietneſſe with his vncle and fiends warre with ſtrangers: Now is hee carried priſoner with all his ſubſtance by great enemies; Abraham muſt reſcue him, of whom hee was forſaken. That wealth which was the cauſe of his former quarrels, is made a pray to mercileſſe heathens. That place which his eye couetouſly choſe betraies his life and goods. How many Chriſtians whiles they haue looked at gaine, haue loſt themſelues?

Yet this ill ſucceſſe hath neither driuen out Lot, nor amended Sodome; he ſtill loues his commodity, and the Sodomites their ſins wicked men grow worſe with afflictions, as water grows more cold after an heate: And as they leaue not ſinning, ſo God leaues not plaguing them, but ſtill followes them with ſucceſsion of iudgements: In how few yeares hath Sodome forgot ſhe was ſpoiled, and led captiue? If that wicked city had beene warned by the ſword, it had eſcaped the fire; but now this viſitation had not made ten good men in thoſe fiue cities: How fit was this heape for the fire, which was all chaffe? Onely Lot vexed his righteous ſoul with the ſight of their vncleanneſſe; He vexed his owne ſoule, for who bad him ſtay there? yet becauſe he was vexed, he is deliuered. He eſcapeth their iudgment, for whoſe ſinnes hee eſcaped. Though hee would be a gueſt of Sodome, yet becauſe hee would not entertaine their ſinnes, hee becomes an hoſt to the Angels: Euen the good Angels are the executioners of Gods iudgement: There cannot bee a better or more noble act then to do iuſtice vpon obſtinate malefactors.

Who can be aſhamed of that which did not miſ-beſeem the very Angels of God? Where ſhould the Angels lodge but with Lot, the houſes of holy men are full of theſe heauenly ſpirits, when they know not, they pitch their tents in ours, and viſit vs when wee ſee not, and when we feele not, protect vs; It is the honour of Gods Saints to be attended by Angels: The filthy Sodomites now flocke together, ſtirred vp with the fury of Enuie, and luſt, and dare require to doe that in troups which to act ſingle, had beene too abhominable, to imagine, vnnaturall. Continuance and ſociety in euill makes wicked men outragious and impudent: It is not enough for Lot to be the witneſſe; but hee muſt bee the baud alſo. (Bring forth theſe men that wee may know them.

Beholde euen the Sodomites ſpeake modeſtly; though their acts and intents bee villanous. What a ſhame it is for thoſe which profeſſe impurity of heart, to ſpeake filthily? The good man craues and pleades the lawes of hoſpitality; and when hee ſees headſtrong purpoſes of miſchiefe chooſes rather to be an ill father; then an ill hoſt: His intention was good, but his offer was faulty; If through his allowance the Sodomites had defiled his daughters; it had beene his ſinne; If through violence they had defiled his gueſts; it had beene onely theirs: There can be no warrant for vs to ſinne, leſt others ſhould ſinne: It is for God to preuent ſinnes with iudgement, it is not for men to preuent a greater ſinne with a leſſe: the beſt minds when they are troubled; yeeld inconſiderate motions, as water that is violently ſtirred; ſends vp bubbles: God meant better to Lot then to ſuffer his weake offer to bee accepted: Thoſe which are bent vpon villanie are more exaſperated by diſſwaſion; as ſome ſtrong ſtreames when they are reſiſted by floodgates, ſwell ouer the bankes.

Many a one is hardened by the good word of God; and in ſteed of receiuing the counſell, rages at the meſſenger: When men are growne to that paſſe, that they are no whit better by afflictions, and woorſe with admonitions, God finds it time to ſtrike; Now Lots gueſts begin to ſhew themſelues Angels, and firſt deliuer Lot in Sodome, then from Sodom: Firſt ſtrike them with blindneſſe, whom they will after conſume with fire: How little did the Sodomites thinke that vengeance was ſo neere them, while they went groping in the ſtreets, and curſing thoſe whom they could not finde, Lot with the Angels is in ſecure light, and ſees them miſerable, and foreſees them burning. It is the vſe of God to blind and beſot thoſe whom he means to deſtroy: The light which they ſhall ſee ſhall be fiery, which ſhall be the beginning of an euerlaſting darkneſſe, and a fire vnquenchable: Now they haue done ſinning and God begins to iudge: Wickedneſſe hath but a time, the puniſhment of wickednes is beyond all time. The reſidue of the night was both ſhort and dangerous. Yet good Lot, though ſought for by the Sodomites, and newly puld into his houſe by the Angels goes forth of his houſe to ſeek his ſons in law: No good man would bee ſaued alone; faith makes vs charitable with neglect of all perill: Hee warnes them like a Prophet, and aduiſes them like a Father, but both in vaine, he ſeemes to them as if he mocked, and they doe more then ſeeme to mocke him again. Why ſhould to morrow differ from other daies? Who euer ſaw it raine fire? Or whence ſhould that brimſtone come? Or if ſuch ſhowers muſt fall, how ſhall nothing burne but this valley? So to carnall men preaching is fooliſhneſſe, deuotion idlenes, the Prophets mad men; Paul a babler: Theſe mens incredulity is as woorthy of the fire, as the others vncleanneſſe. Hee that beleeues not is condemned alreadie.

The meſſengers of God do not onely haſten Lot, but pull him by a gratious violence out of that impure citie. They thirſted at once after vengeance vpon Sodom and Lots ſafetie; they knew God could not ſtrike Sodome, till Lot were gone out, and that Lot could not be ſafe within thoſe wals. We are all naturally in Sodome, if God did not hale vs out, whiles we linger wee ſhould bee condemned with the world. If God meet with a very good field, hee puls vp the weeds, and lets the corne grow, if indifferent, hee lets the corne and weeds grow together; if very ill, hee gathers the few eares of corne, and burns the weeds.

Oh the large bounty of God which reacheth not to vs onelie, but to ours: God ſaues Lot for Abrahams ſake, and Zoar for Lots ſake; If Sodome had not beene too wicked, it had eſcaped: Were it not for Gods deere children that are intermixed with the world it could not ſtand: The wicked owe their liues vnto theſe few good; whom they hate and perſecute. Now at once the Sunne riſes vpon Zoar, and fire falls down vpon Sodome: Abraham ſtands vpon the hill and ſees the cities burning; It is faire weather with Gods children, when it is fouleſt with the wicked. Thoſe which burned with the fire of luſt, are now conſumed with the fire of vengeance They ſinned againſt nature, and now againſt the courſe of nature; fire deſcends from Heauen and conſumes them: Lot may not ſo much as looke at the flame, whether for the ſtay of his paſſage, or the horror of the ſight, or triall of his faith; or feare of commiſeration. Small precepts from God are of importance, obedience is as well tried, and diſobedience as wel puniſhed in little, as in much: His wife doth but turne back her head, whether in curioſity, or vnbeleefe, or loue, and compaſsion of the place; ſhee is turned into a monument of diſobedience; what doth it auaile her not to bee turned into aſhes in Sodom, when ſhe is turned into a piller of ſalt in the playne? He that ſaued a whole citie cannot ſaue his own wife. God cannot abide ſmal ſinnes, in thoſe whom he hath obliged. If we diſpleaſe him, God can as well meet with vs out of Sodome: Lot now come into Zoar maruels at the ſtay of her, whom hee might not before looke backe to call; & ſoon after returning to ſeeke her beholds this change with wonder and griefe: He finds ſalt in ſteede of fleſh, a piller in ſteed of a wife; he finds Sodome conſumed, and her ſtanding, and is more amazed with this, by how much it was both more neere him, and leſſe expected.

When God deliuers vs from deſtruction, hee doth not ſecure vs from all a • flictions: Lot hath loſt his wife, his allies, his ſubſtance, and now betakes himſelfe to an vncomfortable ſolitarineſſe.

Yet though he fled from company, he could not flye from ſin: Hee who could not bee tainted with vncleanneſſe in Sodome, is ouertaken with drunkenneſſe and inceſt in a caue: Rather then Satan ſhal not want baits his own daughters will proue Sodomites; Thoſe which ſhould haue comforted, betraied him: How little are ſome hearts mooued with iudgements? The aſhes of Sodome and the piller of ſalt were not yet out of their eye when they dare thinke of lying with their owne Father. They knew that whileſt Lot was ſober hee could not bee vnchaſt: Drunkenneſſe is the way to all beſtiall affections, and acts. Wine knows no difference either of perſons or ſinnes: No doubt Lot was afterwards aſhamed of his inceſtuous ſeed, and now wiſhed hee had come alone out of Sodome; yet euen this vnnaturall bed was bleſſed with increaſe; and one of our Sauiours worthy Anceſtors ſprung after from this line. Gods election is not tied to our meanes; neither are bleſsings or curſes euer traduced; The chaſt bedde of holy parents hath oft times bred a monſtrous generation; and contrarily God hath raiſed ſometimes an holy ſeed from the drunken bed of inceſt, or fornication; It hath beene ſeene that weighty eares of corne haue growne, out of the compaſſe of the tilled field: Thus will God magnifie the freedom of his owne choice: and let vs know that wee are not borne, but made good.

ISAACS life was not more retyred and quiet, then Iacobs was buſie and troubleſom. In the one I ſee the image of contemplation, of action in the other. None of the Patriarchs ſaw ſo euill daies as he; from whom iuſtly hath the Church of God therefore taken her name. Neither were the faithfull euer ſince called Abrahamites, but Iſraelites: that no time might be loſt, hee began his ſtrife in the womb; after that, hee flies for his life from a cruel brother to a cruell vncle. With a ſtaffe goes hee ouer Iorden alone; doubtfull and comfortleſſe, not like the ſonne of Iſaac. In the way the earth is his bed, and the ſtone his pillow; Yet euen there he ſees a viſion of Angels: Iacobs heart was neuer ſo full of ioy, as when his head lay hardeſt. God is moſt preſent with vs in our greateſt deiection, and loues to giue comfort to thoſe that are forſaken of their hopes.

He came farre to finde out an hard friend; and of a nephew becomes a ſeruant. No doubt when Laban heard of his ſiſters ſon, hee looked for the Camels and attendance that came to fetch his ſiſter Rebecca, not thinking that Abrahams ſeruant could come better furniſhed, then Iſaacs ſon; but now when he ſaw nothing but a ſtaffe he lookes vpon him not as an vncle, but a maiſter. And while hee pretends to offer him a wife as the reward of his ſeruice, he craftily requires his ſeruice as the dowry of his wife.

After the ſeruice of an hard apprentiſeſhip hath earned her whom he loued; his wife is changed, and hee is, in a ſort, forced to an vnwilling adultery: His mother had before in a cunning diſguiſe ſubſtituted him, who was the yonger ſon, for the elder; and now not long after his father in law, by a like fraud, ſubſtitutes to him the elder daughter for the yonger: God comes oftentimes home to vs in our own kind; and euen by the ſinne of others paies vs our owne, when wee looke not for it. It is doubtfull whether it were a greater croſſe to marry whom he would not, or to be diſappointed of her whom he deſired. And now hee muſt begin a new hope, where hee made account of fruition; To raiſe vp an expectation once fruſtrate, is more difficult, then to continue a long hope drawn on with likelihoods of performance: yet thus deere is Iacob content to pay for Rachel, fourteene yeers ſeruitude: Commonly Gods children come not eaſily by their pleaſures: what miſeries will not loue digeſt and ouercome? And if Iacob were willingly conſumed with heat in the day, with froſt in the night to become the ſonne in law to Laban: What ſhould wee refuſe to bee the ſonnes of God?

Rachel whom he loued is barren Lea which was deſpiſed, is fruitfull; How wiſely God weighs out to vs our fauours and croſſes in an equall ballance; ſo tempering our ſorrowes that they may not oppreſſe, and our ioyes that they may not tranſport vs: each one hath ſome matter of enuye to others, and of griefe to himſelfe.

Lea enuies Rachels beauty, and loue; Rachel enuies Leahs fruitfulneſſe: Yet Lea would not be barren, nor Rachel bleare eyed. I ſee in Rachel the image of her grandmother Sara; both in her beauty of perſon, in her actions, in her ſucceſſe: ſhee alſo will needs ſuborne her handmaid to make her a mother; and at laſt beyond hope, her ſelfe conceiueth: It is a weake greedineſſe in vs to affect Gods bleſsings by vnlawfull meanes; what a proofe and praiſe had it beene of her faith if ſhee had ſtaied Gods leaſure, & would rather haue indured her barrenneſſe, then her husbands Poligamy: Now ſhe ſhewes herſelfe the daughter of Laban, the father for couetouſneſſe, the daughters for emulation haue drawn ſinne into Iacobs bedde: Hee offended in yeelding, but they more in ſolliciting him, and therefore the fact is not imputed to Iacob, but to them. In thoſe ſins which Satan drawes vs into, the blame is ours, in thoſe which we moue each other vnto, the moſt fault and puniſhment lies vpon the tempter. None of the Patriarchs diuided his ſeed into ſo many wombs as Iacob, none was ſo much croſſed in his ſeed.

Thus rich in nothing but wiues and children, was hee now returning to his fathers houſe, accounting his charge, his wealth. But God meant him yet more good. Laban ſees that both his familie, and his flockes were wel increaſed by Iacobs ſeruice. Not his loue therefore but his gain makes him loath to part. Euen Labans couetouſneſſe is made by God the meanes to inrich Iacob.

Behold his ſtrait maſter intreats him to that recompence, which made his nephew mighty, and himſelfe enuious: God conſidering his hard ſeruice paid him his wages out of Labans folds. Thoſe flockes and heards had but few ſpotted ſheep, and goates, vntill Iacobs couenant, then (as if the faſhion had beene altered) they all ran into parted colours, the moſt and beſt (as if they had bin weary of their former owner) changed the colours of their young, that they might change their maſter.

In the very ſhapes and colours of bruite creatures there is a diuine hand, which diſpoſeth them to his owne ends. Small and vnlikely meanes ſhal preuail where God intends an effect. Little pilled ſtickes of haſell or poplar laid in the troughs ſhall inrich Iacob with an increaſe of his ſpotted flockes; Labans ſons might haue tried the ſame meanes, and failed: God would haue Laban know that hee put a difference betwixt Iacob and him; that as for fourteene yeeres hee had multiplied Iacobs charge of cattell to Laban, ſo now for the laſt ſixe yeeres hee would multiply Labans flocke to Iacob? and if Laban had the more, yet the better were Iacobs: Euen in theſe outward things, Gods children haue many times ſenſible taſtes of his fauours aboue the wicked.

I know not whether Laban were a worſe vncle, or father, or maſter he can like well Iacobs ſeruice, not his wealth. As the wicked haue no peace with God, ſo the godly haue no peace with men; for if they proſper not, they are deſpiſed; if they proſper, they are enuyed. This vncle whom his ſeruice had made his Father, muſt now vpon his wealth be fled from as an enemie: and like an enemy purſues him: If Laban had meant to haue taken a peaceable leaue, hee had neuer ſpent ſeuen daies iourny in following his innocent ſonne: Iacob knew his churliſhnes and therefore reſolued rather to be vnmanerly, then iniuried, well might hee thinke that hee whoſe oppreſsion changed his wages ſo often, in his ſtay would alſo abridge his wages in the parting; now therefore hee wiſely prefers his owne eſtate to Labans loue: It is not good to regard too much the vniuſt diſcontentment of wordly men, and to purchaſe vnprofitable fauour with too great loſſe.

Behold Laban follows Iacob with one troup, Eſau meets him with another, both with hoſtile intentions, both go on till the vtmoſt point of their execution: both are preuented ere the execution. God makes fools of the enemies of his Church, hee lets them proceed that they may bee fruſtrate, and when they are gone to the vtmoſt reach of their tether he puls them backe to their ſtake with ſhame: Lo now Laban leaues Iacob with a kiſſe; Eſau meets him with a kiſſe: Of the one he hath an oath, tears of the other, peace with both: Who ſhall need to feare man that is in league with God?

But what a wonder is this: Iacob receiued not ſo much hurt from all his enemies, as from his beſt friend. Not one of his haires periſhed by Laban, or Eſau; yet he loſt a ioynt by the Angell, and was ſent halting to his graue: He that knows our ſtrength, yet will wreſtle with vs for our exerciſe; and loues our violence and importunity.

Oh happy loſſe of Iacob, hee loſt a ioynt and won a bleſsing: It is a fauour to halt from God, yet this fauour is ſeconded with a greater. He is bleſſed becauſe hee would rather halt then leaue ere hee was bleſſed. If hee had left ſooner, hee had not halted, but he had not proſpered. That man ſhall goe away ſound, but miſerable, that loues a limme more then a bleſsing. Surely if Iacob had not wreſtled with God, he had beene foyled with euills: How many are the troubles of the righteous.

Not long after, Rachel; the comfort of his life, dyeth. And when but in her trauell, and in his trauell to his Father? when hee had now before digeſted in his thoughts the ioy and gratulation of his aged father, for ſo welcome a burden. His children, (the ſtaffe of his age) wound his ſoule to the death. Reuben proues inceſtuous, Iuda adulterous, Dinah rauiſhed; Simeon and Leui murderous, Er, and Onan ſtriken dead, Ioſeph loſt; Simeon impriſoned; Beniamin, the death of his mother, the Fathers right hand, indangered; himſelfe driuen by famin, in his old age, to dye amongſt the Aegyptians, a people that held it abhomination to eat with him. If that Angel with whom he ſtroue, and who therefore ſtroue for him, had not deliuered his ſoule out of all aduerſitie he had beene ſupplanted with euils, and had bene ſo farre from gaining the name of Iſrael, that he had loſt the name of Iacob, now what ſon of Iſraell can hope for good daies, when hee heares his Fathers were ſo euill? It is enough for vs if when we are dead we can reſt with him in the land of promiſe. If the Angell of the couenant once bleſſe vs, no payne, no ſorrowes can make vs miſerable.

I Find not many of Iacobs ſonnes more faulty then Iudah; who yet is ſingled out from all the reſt, to be the royal progenitor of Chriſt; and to be honoured with the dignity of the birthright; that Gods election might not bee of merit, but of grace: Elſe howſoeuer hee might haue ſped alone, Thamar had neuer bene ioyned with him in this line: Euen Iudah marries a Canaanite, it is no maruel though his ſeed proſper not: And yet that good children may not bee too much diſcouraged with their vnlawfull propagation, the fathers of the promiſed ſeede are raiſed from an ineeſtuous bed: Iudah was very yong, ſcarce from vnder the rod of his Father, yet he takes no other counſell for his marriage, but from his owne eyes, which were like his ſiſter Dinahs, rouing and wanton, what better iſſue could be expected from ſuch beginnings. Thoſe proud Iews that glory ſo much of their pedigree and name from this Patriarch, may now chooſe whether they will haue their mother a Canaanite, or an harlot: Euen in theſe things oft-times the birth follows the belly. His eldeſt ſon Er, is too wicked to liue; God ſtrikes him dead ere hee can leaue any iſſue, not abiding any ſience to grow out of ſo bad a ſtocke: Notorious ſinners God reſerues to his owne vengeance, Hee doth not inflict ſenſible iudgements vpon all his enemies, leaſt the wicked ſhould thinke there were no puniſhment abiding for them elſwhere. Hee doth inflict ſuch iudgements vpon, ſome, leaſt hee ſhould ſeeme careleſſe of euill. It were as eaſie for him to ſtrike all dead, as one: but he had rather all ſhould bee warned by one, and would haue his enemies find him mercifull, as his children iuſt: His brother Onan ſees the iudgement, and yet follows his ſins. Euery little thing diſcourages vs from good. Nothing can alter the heart that is ſet vpon euill: Er was not worthy of any loue; but though hee were a miſcreant, yet he was a brother Seed ſhould haue beene raiſed to him; Onan iuſtly leeſes his life with his ſeed; which hee would rather ſpill, then lend to a wicked brother. Some duties wee owe to humanity, more to neernes of bloud Ill deſeruings of others can be no excuſe for our iniuſtice, for our vncharitableneſſe. That which Thamar required, Moſes afterward, as from God, commaunded; the ſucceſsion of brothers into the barren bedde: Some lawes God ſpake to his Church long ere hee wrote them: while the author is certainly knowne, the voice and the finger of God are worthie of equall reſpect. Iudah hath loſt two ſonnes, and now doth but promiſe the third, whom he ſinnes in not giuing. It is the weakeneſſe of nature, rather to hazard a ſinne, then a daunger. And to neglect our owne duety, for wrongfull ſuſpicion of others: though hee had loſt his ſonne in giuing him: yet hee ſhould haue giuen him: A faithfull mans promiſe is his debt, which no feare of damage can diſpeuſe with.

But whereupon was this ſlackneſſe? Iudah feared that ſome vnhappineſſe in the bed of Thamar was the cauſe of his ſons miſcarriage; whereas it was their fault that Thamar was both a widow and childleſſe. Thoſe that are but the patients of euill, are many times burdened with ſuſpitions; and therefore are ill thought of, becauſe they fare ill: Afflictions would not be ſo heauy if they did not lay vs open vnto vncharitable conceipts.

What difference God puts betwixt ſinnes of wilfulneſſe, and infirmity? The ſonnes pollution is puniſhed with preſent death, the fathers inceſt is pardoned, and in a ſort proſpereth.

Now Thamar ſeeks by ſubtlety, that which ſhe could not haue by award of iuſtice; the neglect of due retributions driues men to indirect courſes; neither know I whether they ſinne more in righting themſelues wrongfully, or the other in not righting them: Shee therefore takes vpon her the habit of an harlot, that ſhee might performe the act; If ſhee had not wiſhed to ſeeme an whoore, ſhe had not worn that attire, nor choſen that place, immodeſty of outward faſhion or geſture bewraies euill deſires, the heart that means well, will neuer wiſh to ſeeme ill; for commonly we affect to ſhew better then we are. Many harlots wil put on the ſemblances of chaſtity, of modeſty, neuer the contrary. It is no truſting thoſe which do not wiſh to appeare good. Iudah eſteems her by her habit, and now the ſight of an harlot hath ſtird vp in him a thought of luſt; Satan finds well that a fit obiect is halfe a victory.

Who would not bee aſhamed to ſee a ſon of Iacob thus tranſported with filthy affections? At the firſt ſight is hee inflamed; neither yet did hee ſee the face of her, whom hee luſted after, it was enough motiue to him that ſhee was a woman; neither could the preſence of his neighbour the Adullamite compoſe thoſe wicked thoughts, or hinder his vnchaſte acts.

That ſinne muſt needs bee impudent, which can abide a witneſſe: yea ſo hath his luſt beſotted him, that he cannot diſcerne the voice of Thamar, that he cannot foreſee the danger of his ſhame in parting with ſuch pledges. There is no paſsion which doth not for the time bereaue a man of himſelfe: Thamar had learned not to truſt him without a pawne; He had promiſed his ſon to her as a daughter, and failed; now hee promiſed a kid to her as an harlot, & performeth it, whether his pledge conſtrained him, or the power of his word, I inquire not: Many men are faithfull in all things, ſaue thoſe which are the greateſt, and deareſt; If his credit had beene as much indangered in the former promiſe, hee had kept it: Now hath Thamar requited him. Shee expected long the inioying of his promiſed ſon, and he performed not: but heere he performes the promiſe of the kid, and ſhe ſtaies not to expect it; Iudah is ſory that hee cannot pay the hire of his luſt, and now feareth leſt he ſhall be beaten with his owne ſtaffe, leaſt his ſignet ſhall be vſed to confirme, and ſeal his reproch; reſoluing not to know them; and wiſhing they were vnknowne of others. Shame is the eaſieſt wages of ſin, and the ſureſt, which euer begins firſt in our ſelues. Nature is not more forward to commit ſinne, then willing to hide it.

I heare as yet of no remorſe in Iudah, but feare of ſhame. Three moneths hath his ſinne ſlept, and now when hee is ſecureſt, it awakes and baites him. Newes is brought him that Thamar begins to ſwell with her conception, and now he ſwels with rage, and cals her foorth to the flame like a rigorous iudge, without ſo much as ſtaying for the time of her deliuerance; that his cruelty in this iuſtice, ſhould bee no leſſe ill, then the vniuſtice of occaſioning it. If Iuda had not forgotten his ſinne, his pitty had beene more then his hatred to this of his daughters: How eaſie is it to deteſt thoſe ſinnes in others which we flatter in our ſelues: Thamar doth not deny the ſinne, nor refuſe puniſhment; but cals for that partner in her puniſhment, which was her partner in the ſinne: the ſtaffe, the ſignet, the handkerchiefe accuſe and conuince Iuda, and now hee bluſhes at his owne ſentence, much more at his act, and cryes out (ſhe is more righteous then I) God will find a time to bring his children vpon their knees, and to wring from them penitent confeſſions: And rather then hee will not haue them ſoundly aſhamed, hee will make them the trumpets of their owne reproch.

Yet doth hee not offer himſelfe to the flame with her, but rather excuſes her by himſelfe. This relenting in his owne caſe ſhamed his former zeale: Euen in the beſt men nature is partial to it ſelfe: It is good ſo to ſentence others frailties, that yet wee remember our owne, whether thoſe that haue beene, or may bee, with what ſhame, yea with what horror muſt Iudah needs look vp-vpon the great belly of Thamar, and on her two ſons, the monuments of his filthineſſe?

How muſt it needs wound his ſoule to hear them call him both Father, and Grandfather, to call her mother, and ſiſter: If this had not coſt him many a ſigh, he had no more eſcaped his Fathers curſe then Reuben did: I ſee the difference not of ſins, but of men: Remiſſion goes not by the meaſure of the ſinne, but the quality of the ſinner; yea rather, the mercy of the forgiuer: Bleſſed is the man (not that ſins not, but) to whom the Lord imputes not his ſinne.

I Maruell not that Ioſeph had the double portion of Iacobs land, who had more then two parts of his ſorrowes: None of his ſons did ſo truely inherit his afflictions; none of them was either ſo miſerable, or ſo great: ſuffering is the way to glory: I ſee in him not a cleerer type of Chriſt, then of euery Chriſtian, becauſe wee are deere to our Father, and complain of ſins, therefore are we hated of our carnall brethren: If Ioſeph had not medled with his brothers faults, yet hee had beene enuied for his Fathers affection; but now malice is met with enuie: There is nothing more thankeleſſe or dangerous then to ſtand in the way of a reſolute ſinner: That which doth correct and oblige the penitent, makes the wilfull minde furious and reuengefull.

All the ſpight of his brethren cannot make Ioſeph caſt off the liuery of his fathers loue: what neede we care for the cenſures of men 〈◊〉 if our hearts can tell vs that we are in fauour with God.

But what ment yoong Ioſeph to adde vnto his owne enuie▪ by reporting his dreames? The concealement of our hopes or abilities hath not more modeſty, then ſafety: Hee that was enuied for his deereneſſe, and hated for his intelligence, was both enuied and hated for his dreams. Surely God meant to make the relation of theſe dreames, a meanes to effect that which theſe dreames imported. Wee men worke by likely meanes; God by contraries. The main quarrel was, (Behold this dreamer commeth.) Had it not bene for his dreams; he had not bin ſolde, if he had not bene ſold, hee had not bin exalted. So Ioſephs ſtate had not deſerued enuie, if his dreams had not cauſed him to be enuied. Full little did Ioſeph thinke when he went to ſeek his brethren that this was the laſt time hee ſhould ſee his Fathers houſe: Full little did his brethren think when they ſolde him naked to the Iſmaelites to haue once ſeene him in the throne of Aegypt. Gods decree runnes on; and while wee, either think not of it, or oppoſe it, is performed.

In an honeſt and obedient ſimplicity Ioſeph comes to inquire of his brethrens health, and now may not returne to carry newes of his owne miſery: whiles hee thinks of their welfare they are plotting his deſtruction. (Come let vs ſlay him,) Who would haue expected this cruelty in them which ſhould bee the Fathers of Gods Church: It was thought a fauour that Reubens intreaty obtained for him that hee might be caſt into the pit aliue; to die there. He lookt for brethren, and behold murtherers; Euery mans tongue, euery mans fiſt was bent againſt him: Each one ſtriues who ſhall lay the firſt hand vppon that changeable cote, which was died with their Fathers loue, and their enuie: And now they haue ſtript him naked, and haling him by both armes, as it were: caſt him aliue into his graue. So in pretence of forbearance, they reſolue to torment him with a lingring death: the ſauageſt robbers could not haue beene more mercileſſe: for now beſides (what in them lyes) they kill their Father in their brother. Nature if it once degenerate, grows more monſtrous and extreme then a diſpoſition borne to cruelty.

All this while Ioſeph wanted neither words nor teares, but like a paſsionate ſuppliant (bowing his bare knees to them whom hee dreamed ſhould bow to him) intreates and perſwades by the deer name of their brotherhood, by their profeſsion of one common God, for their fathers ſake; for their owne ſouls ſake not to ſin againſt his bloud: But enuy hath ſhut out mercy; and makes them not only forget themſelues to be brethren, but men: What ſtranger can thinke of poore innocent Ioſeph, crying naked in that deſolate and drye pit (only ſauing that he moyſtened it with teares) and not be moued? Yet his hard-harted brethren ſit them down careleſly, with the noyſe of his lamentation in their eares, to eat bread; not once thinking by their owne hunger, what it was for Ioſeph to be affamiſht to death.

Whatſoeuer they thought, God neuer meant that Ioſeph ſhould periſh in that pit; and therfore he ſends very Iſmaelites to raunſome him from his brethren; the ſeed of him that perſecuted his brother Iſaac, ſhal now redeem Ioſeph from his brethrens perſecution: When they came to fetch him out of the pit, hee now hoped for a ſpeedy diſpatch; That ſince they ſeemed not to haue ſo much mercy as to prolong his life, they would not continue ſo much cruelty as to prolong his death.

And now when he hath comforted himſelfe with hope of the fauour of dying, behold death exchanged for bondage: how much is ſeruitude to an ingenuous nature worſe then death? For this is common to all; that, to none but the miſerable: Iudah meant this well, but God better: Reuben ſaued him from the ſword; Iudah from affamiſhing: God will euer raiſe vp ſome ſecret fauourers to his own amongſt thoſe that are moſt malicious: How well was this fauor beſtowed? If Ioſeph had died for hunger in the pit, both Iacob and Iudah, and al his brethren had died for hunger in Canaan. Little did the Iſmaelitiſh merchants know what a treſure they bought carryed and ſold; more pretious then al their balmes and mirrhes. Little did they thinke that they had in their hands the Lord of Egypt, the Iewell of the worlde: Why ſhould wee contemne any mans meanneſſe, when we know not his deſtiny?

One ſinne is commonly vſed for the vail of another: Ioſephs coat is ſent home dipped in blood, that whiles they ſhould hide their owne cruelty, they might afflict their Father, no leſſe then their brother. They haue deuiſed this really to puniſh their olde father for his loue, with ſo grieuous a monument of his ſorrow.

Hee that is mourned for in Canaan as dead, proſpers in Egypt vnder Potiphar; and of a ſlaue is made a ruler: Thus God meant to prepare him for a greater charge; he muſt firſt rule Potiphars houſe, then Pharaohs kingdome: his owne ſeruice is his leaſt good; for his very preſence procures a common bleſsing: A whole family ſhall fare the better for one Ioſeph: Vertue is not lookt vpon alike with al eyes: his fellows praiſe him, his maiſter truſts him, his miſtreſſe affects him too much. All the ſpight of his brethren was not ſo great a croſſe to him, as the inordinate affection of his miſtreſſe. Temptations on the right hand are now more perilous, and hard to reſiſt, by how much they are more plauſible and glorious; But the heart that is bent vppon God, knows how to walke ſteddily and indifferently betwixt the pleaſures of ſinne; and feares of euill: He ſaw, this pleaſure would aduance him: Hee knew what it was to be a minion of one of the greateſt Ladies in Egypt: yet reſolues to contemne it: A good heart will rather lye in the duſt, then riſe by wickedneſſe. (How ſhall I doe this, and ſinne againſt God.

He knew that all the honours of Egypt could not buy off the guilt of one ſinne, and therefore abhors not onely her bed, but her company: Hee that will bee ſafe from the acts of euill, muſt wiſely auoide the occaſions, as ſin ends euer in ſhame when it is committed, ſo it makes vs paſt ſhame that wee may commit it; The impudent ſtrumpet dare not onely ſolicit, but importune, but in a ſort force the modeſty of her good ſeruant; She laies hold on his garment; her hand ſeconds her tongue.

Good Ioſeph found it now time to flee; when ſuch an enemy purſued him; how much had hee rather leaue his cloke, then his vertue. And to ſuffer his miſtreſſe to ſpoile him of his liuery, rather then hee ſhould blemiſh her honor, or his maiſters in her, or God in either of them.

This ſecond time is Ioſeph ſtript of his garment; before, in the violence of enuie, now of luſt; before of neceſsity, now of choice: Before, to deceiue his father, now his maiſter: for behold, the pledge of his fidelity which hee left in thoſe wicked hands, is made an euidence againſt him of that which he refuſed to doe: therfore did hee leaue his cloake becauſe he would not doe that; of which he is accuſed and condemned becauſe he left it: what ſafety is there againſt great aduerſaries, when euen arguments of innocence are vſed to conuince of euill? Luſt yeelded vnto is a pleaſant madneſſe, but is a deſperate madneſſe when it is oppoſed: No hatred burnes ſo furiouſly as that which ariſes from the quenched coles of loue.

Malice is witty to deuiſe accuſations of others out of their vertue, and our owne guiltineſſe: Ioſeph either pleades not, or is not heard.

Doubtleſſe he denied the fact, but he dare not accuſe the offender: There is not only the praiſe of patience but oft-times of wiſedome, euen in vniuſt ſufferings: Hee knew that God would finde a time to cleere his innocence, and to reward his chaſte faithfulneſſe.

No priſon would ſerue him, but Paraohs. Ioſeph had lyen obſcure, and not beene knowne to Pharaoh, if he had not beene caſt into Paraohs dungeon: the afflictions of Gods chidren turne euer to their aduantages. No ſooner is Ioſeph a priſoner, then a gardian of the priſoners. Truſt and honor accompany him whereſoeuer he is: In his Fathers houſe, In Potiphars, in the Iayle, in the Court; ſtill hee hath both fauour and rule.

So long as God is with him, he cannot but ſhine in ſpight of men The walls of that dungeon cannot hide his vertues, the yrons cannot holde them. Paraohs officers are ſent to witneſſe his graces, which hee may not come forth to ſhew, the cup-bearer admires him in the iayle, but forgets him in the Court. How eaſily doth our owne proſperity make vs forget either the deſeruings, or miſeries of others. But as God cannot neglect his owne, ſo leaſt of all in their ſorrowes. After two yeares more of Ioſephs patience; that God which cauſed him to be lift out of the former pit to be ſold; now cals him out of the dungeon to honour. Hee now puts a dreame into the head of Pharaoh. Hee puts the remembrance of Ioſephs skil into the head of the cup-bearer, who to pleaſure Pharaoh, not to requite Ioſeph; commends the priſoner, for an interpreter: He puts an interpretation in the mouth of Ioſeph▪ hee puts this choice into the heart of Pharaoh of a miſerable priſoner to make the ruler of Egypt. Beholde one houre hath changed his fetters into a chaine of gold, his rags into fine linnen, his ſtockes into a chariot, his iayle into a pallace, Potiphars captiue into his Maiſters Lord; the noyſe of his chains into Abrech. He whoſe chaſtity refuſed the wanton allurements of the wife of Potiphar, hath now giuen him to his wife the daughter of Potipherah. Humility goes before honour; ſeruing and ſuffering are the beſt tutors to gouernement. How well are Gods children paide for their patience? How happy are the iſſues of the faithfull? Neuer any man repented him of the aduancement of a good man.

Pharaoh hath not more preferd Ioſeph then Ioſeph hath enriched Pharaoh; If Ioſeph had not ruled Egypt and all bordering nations had periſhed▪ The prouidence of ſo faithfull an officer hath both giuen the Egyptians their liues, and the money, cattle, lands, bodies of the Egyptians to Pharaoh. Both haue reaſon to be well pleaſed. The ſubiects owe to him their liues, the King his ſubiects, and his dominions, The bountie of God made Ioſeph able to giue more than he receiued. It is like, the ſeuen yeeres of plentie were not confined to Egypt; other countries adioining were no leſſe fruitfull: yet in the ſeuen yeeres of famine Egypt had corn when they wanted.

See the difference betwixt a wiſe prouident frugalitie, and a vaine ignorant expence of the benefits of God: The ſparing hand is both full and beneficiall, wheras the lauiſhment is not only empty, but iniurious.

Good Iacob is pinched with the common famine. No piety can exempt vs from the euils of neighbourhood. No man can tell by outward euents, which is the Patriarke, and which the Canaanite.

Neither doth his profeſsion lead him to the hope of a miraculous preſeruation. It is a vaine tempting of God to caſt our ſelues vppon an immediate prouiſion, with neglect of common means: His tenne ſonnes muſt now leaue their flockes, and goe down into Egypt, to be their fathers purueyours. And now they go to buy of him whom they had folde; and bow the knees to him for his life, which had bowed to them before for his owne life. His age, his habit; the place, the language kept Ioſeph from their knowledge; neither had they called off their minds from their folds, to inquire of matters of forren ſtate, or to heare that an Ebrew was aduanced to the higheſt honour of Egypt▪ But hee can not but know them, whom hee left at their full growth, whoſe tongue and habit, and number were ſtill one: whoſe faces had left ſo deep an impreſſion in his minde, • t their vnkind parting: It is wiſedome ſomtimes ſo to conceale our knowledge, that we may not preiudice truth.

Hee that was hated of his brethren for beeing his fathers ſpye; now accuſes his brethren for common ſpyes of the weakneſſes of Egypt; hee could not without their ſuſpicion haue come to a perfect intelligence of his fathers eſtate, and theirs, if he had not obiected to them that which was not. We are not alwaies bound to go the neereſt way to trueth. It is more ſafe in caſes of inquiſition to fetch far about, that he might ſeeme enough an Egyptian, hee ſweares heatheniſhly. How little could they ſuſpect, this oath could proceed from the ſonne of him, which ſwore by the feare of his father Iſaac? How oft haue ſiniſter reſpects drawne weake goodnes to diſguiſe it ſelfe, euen with ſins?

It was no ſmall ioy to Ioſeph, to ſee this late accompliſhment of his ancient dreame; to ſee theſe ſuppliants (I know not whether more brethren, or enemies) groueling before him in an vnknowing ſubmiſsion: And now it doth him good to ſeeme merciles to them, whom he had found wilfully cruell; to hide his loue from them which had ſhewed their hate to him, and to thinke how much he fauourd them, and how little they knew it: And as ſporting himſelfe in their ſeeming miſery, he pleaſantly imitates all thoſe actions reciprocally vnto them, which they in deſpight and earneſt, had done formerly to him; hee ſpeakes roughly, reiects their perſwaſions, puts them in hold, and one of them in bonds. The minde muſt not alwaies bee iudged by the outward face of the actions. Gods countenance is oft-times as ſeuere, and his hand as heauy to them whom hee beſt loueth. Many a one vnder the habit of an Egyptian hath the hart of an Iſraelite. No ſong could be ſo delightful to him, as to hear them in a late remorſe condemn themſelues before him, of their old cruelty towards him, who was now their vnknown witneſſe and Iudge.

Nothing doth ſo powerfully call home the conſcience, as affliction; neither need there any other art of memory for ſinne, beſides miſery. They had heard Ioſephs deprecation of their euil with teares, and had not pityed him; yet Ioſeph doth but heare their mention of this euill which they had done againſt him, and pities them with teares, hee weeps for ioy to ſee their repentance, and to compare his ſafety and happines with the cruelty which they intended, and did, and thought they had done.

Yet he can abide to ſee his brother his priſoner; whom no bonds could bind ſo ſtrong, as his affection bound him to his captiue: Simeon is left in pawne, infetters; the reſt returne, with their corne, with their mony, paying nothing for their prouiſion; but their labour; that they might be as much troubled with the benificence of that ſtrange Egyptian Lord, as before with his imperious ſuſpition. Their wealth was now more irkeſom to them, then their need, and they feare God means to puniſh them more in this ſuperfluitie of money, then in the want of victuals. (What is this that God hath done to vs?) It is a wiſe courſe to be iealous of our gaine; and more to feare, then deſire abundance.

Old Iacob that was not vſed to ſimple and abſolut contentments receiues the bleſsing of ſeaſonable prouiſion, together with the affliction of that heauy meſſage; the loſſe of one ſonne, and the danger of another. And knowes not whether it be better for him to die with hunger, or with griefe for the departure of that ſonne of his right hand: Hee driues off till the laſt; Protraction is a kinde of eaſe in euils that muſt come.

At length (as no plea is importunate as that of famine) Beniamin muſt goe; one euill muſt bee hazarded for the redreſſe of another what would it auaile him to ſee whom he loued, miſerable? how iniurious were that affliction to keepe his ſonne ſo long in his eye till they ſhould ſee each other die for hunger.

The ten brothers returne into Egypt loaded with double mony in their ſackes, and a preſent in their hands; the danger of miſtaking is requited, by honeſt minds with more then reſtitution. It is not enough to find our own harts clear in ſuſpicious actions, except we ſatisfie others: Now hath Ioſeph what he would, the ſight and preſence of his Beniamin, whom he therefore borrowes of his Father for a time, that he might returne him with a greater intereſt of ioy: And now hee feaſts them whom hee formerly threatned, and turnes their feare into wonder; all vnequall loue is not partiall; all the brethren are intertained bountifully, but Beniamin hath a fiue-fold portion: By how much his welcome was greater, by ſo much his pretended theft ſeemed more hainous, for good turnes aggrauate vnkindneſſes, and our offences are increaſed with our obligations: How eaſie is it to finde aduantages, where there is a purpoſe to accuſe: Beniamins ſacke makes him guilty of that whereof his heart was free: Crimes ſeeme ſtrange to the innocent; well might they abiure this fact with the offer of bondage and death: For they which carefully brought againe that which they might haue taken, would neuer take that which was not giuen them. But thus Ioſeph would yet dally with his brethren, and make Beniamin a theefe that he might make him a ſeruant and fright his brethren with the perill of that their charge, that he might double their ioy, and amazedneſſe in giuing them two brothers at once: our happineſſe is greater, and ſweeter when wee haue well feared, and ſmarted with euills.

But now when Iudah ſeriouſly reported the danger of his old father, and the ſadneſſe of his laſt complaint, compaſsion and ioy will be concealed no longer; but breake forth violently at his voice and eies. Many paſſions doe not well abide witneſſes, becauſe they are guilty to their owne weakeneſſe: Ioſeph ſends foorth his ſeruants that he might freely weep. He knew he could not ſay, I am Ioſeph, without an vnbeleeuing vehemence.

Neuer any worde ſounded ſo ſtrangely as this, in the eares of the Patriarkes. Wonder, doubt, reuerence, ioy, feare, hope, guiltineſſe ſtroke them at once. It was time for Ioſeph to ſay Feare not; No maruell if they ſtood with paleneſſe and ſilence before him; looking on him, and on each other: the more they conſidered, they wondred, and the more they beleeued, the more they feared: For thoſe words (I am Ioſeph,) ſeemed to ſound thus much to their guilty thoughts: You are murtherers, and I am a Prince in ſpight of you; My power and this place, giue me all opportunities of reuenge; My glory is your ſhame, my life your danger, your ſinne liues together with mee. But now the teares and gratious words of Ioſeph haue ſoone aſſured them of pardon and loue, and haue bidden them turne their eies from their ſinne againſt their brother, to their happineſſe in him, and haue changed their doubts into hopes and ioyes; cauſing them to looke vppon him without feare, though not without ſhame. His louing imbracements cleare their hearts of all iealouſies; and haſten to put new thoughts into them; of fauour, and of greatnes: So that now forgetting what euill they did to their brother, they are thinking of what good their brother may doe to them: Actions ſalued vp with a free forgiueneſſe, are as not done; and as a bone once broken is ſtronger after well ſetting, ſo is loue after reconcilement.

But as wounds once healed leaue a ſcarre behind them; ſo remitted iniuries leaue commonly in the actors a guilty remembrance; which hindred theſe brethren from that freedom of ioy which elſe they had conceiued: This was their fault, not Ioſephs; who ſtriues to giue them all ſecurity of his loue, and will bee as bountifull, as they were cruell. They ſent him naked to ſtrangers, he ſends them in new and rich liueryes to their Father; they tooke a ſmall ſumme of money for him, he giues them great treaſures; They ſent his torne cote to his Father; Hee ſends variety of coſtly raiments to his Father by them: They ſold him to bee the load of camels; Hee ſends them home with chariots. It muſt be a great fauor that can appeaſe the conſcience of a great iniury. Now they returne home rich and ioyfull, making themſelues happy to thinke, how glad they ſhould make their father with this news.

That good old man would neuer haue hoped that Egypt could haue affoorded ſuch prouiſion as this. Ioſeph is yet aliue: This was not food, but life to him. The returne of Beniamin was comfortable: but that his dead ſonne was yet aliue after ſo many yeeres lamentation, was tidings too happy to bee beleeued, and was enough to endanger that life with exceſſe of ioy, which the knowledge thereof doubled. Ouer-excellent obiects are dangerous in their ſudden apprehenſions. One graine of that ioy would haue ſafely cheared him, whereof a full meaſure ouer-laies his heart with too much ſweetneſſe. There is no earthly pleaſure, whereof wee may not ſurfet: of the ſpirituall wee can neuer haue enough.

Yet his eies reuiue his minde, which his eares had thus aſtoniſhed. When he ſaw the charets of his ſonne, hee beloeued Ioſephs life, and refreſhed his owne. He had too much before, ſo that hee could not enioy it: now he ſaith, I haue enough, Ioſeph my ſonne is yet aliue.

They told him of his honour, he ſpeakes of his life: life is better than honour. To haue heard that Ioſeph liued a ſeruant, would haue ioied him more, than to heare that hee died honourably. The greater bleſſing obſcures the leſſe. Hee is not worthy of honour that is not thankfull for life.

Yet Ioſephs life did not content Iacob without his preſence: (I will go downe and ſee him ere I dye:) The ſight of the eye is better then to walke in deſires; Good things pleſure vs not in their being, but in our inioying.

The height of all earthly contentment appeared in the meeting of theſe two; whom their mutuall loſſe had more endeared to each other: The intermiſsion of comforts hath this aduantage, that it ſweetens our delight more in the returne, then was abated in the forbearance. God doth ofttimes hide away our Ioſeph for a time that wee may bee more ioyous and thankfull in his recouery: This was the ſincereſt pleaſure that euer Iacob had, which therefore God reſerued for his age.

And if the meeting of earthly friends be ſo vnſpeakeably comfortable; how happy ſhall we bee in the ſight of the glorious face of God our heauenly Father; of that our bleſſed redeemer, whom we ſold to death by our ſins, and which now after that noble Triumph hath all power giuen him in heauen and in earth:

Thus did Iacob reioyce when he was to go out of the land of promiſe to a forreine nation for Ioſephs ſake; being glad that hee ſhould looſe his country for his ſonne. What ſhall our ioy bee, who muſt out of this forraine land of our pilgrimage to the home of our glorious inheritance, to dwell with none but our own; in that better and more lightſome Goſhen-free from all the incombrances of this Egypt, and full of al the riches and delights of God? The guilty conſcience can neuer thinke it ſelfe ſafe: So many yeares experience of Ioſephs loue could not ſecure his brethren of remiſſion: thoſe that know they haue deſerued ill, are wont to miſinterpret fauours, and think they cannot be beloued: All that while, his goodnes ſeemed but concealed, and ſleeping malice; which they feared in their Fathers laſt ſleepe would awake and bewray it ſelfe in reuenge: Still therefore they plead the name of their Father, though dead, not daring to vſe their owne: Good meanings cannot be more wronged, then with ſuſpicion: It grieues Ioſeph to ſee their feare, and to find they had not forgotten their owne ſinne, and to heare them ſo paſsionately craue that which they had.

Forgiue the treſpaſſe of the ſeruants of thy Fathers God:) What a coniuration of pardon was this? What wound could be either ſo deepe, or ſo feſtered, as this plaſter could not cure? They ſay not, the ſons of thy Father, for they knew Iacob was dead, and they had degenerated; but the ſeruants of thy Fathers God: How much ſtronger are the bonds of religion, then of nature: If Ioſeph had beene rancorous, this deprecation had charmed him; but now it reſolues him into teares: They are not ſo ready to acknowledge their old offence as he to proteſt his loue; and if he chide them for any thing, it is for that they thought they needed to intreat ſince they might know, it could not ſtand with the fellow ſeruant of their Fathers God to harbour maliciouſneſſe, to purpoſe reuenge. Am not I vnder God? And fully to ſecure them; he turnes their eyes from themſelues to the decree of God, from the action to the euent; as one that would haue them thinke, there was no cauſe to repent of that which proued ſo ſuccesfull.

Euen late confeſsion findes forgiueneſſe; Ioſeph had long agoe ſeene their ſorrow, neuer but now heard their humble acknowledgment; Mercy ſtayes not for outward ſolemnities. How much more ſhall that infinite goodnes pardon our ſinnes when he finds the truth of our repentance.

IT is a wonder that Amram the father of Moſes; would think of the marriage bed in ſo troubleſome a times when he knew hee ſhould beget children either to ſlauery, or ſlaughter: yet euen now in the heat of this bondage▪ he marries Iochebed▪ the drowning of his ſonnes was not ſo great an euill, as his owne burning; the thraldom of his daughters not ſo great an euill, as the ſubiection vnto ſinfull deſires. He therefore vſes Gods remedy for his ſinne; and refers the ſequell of his danger to God. How neceſſary is his imitation for thoſe which haue not the power of containing? Perhaps we would haue thought it better to liue childleſſe: but Amram and Iochebed durſt not incurre the danger of a ſinne, to auoid the danger of a miſchiefe. No doubt when Iochebed the mother of Moſes ſaw a man-childe borne of her, and him beautifull and comely, ſhe ſell into extreme paſſion, to thinke that the executioners hand ſhould ſucceede the Mid-wiues. All the time of her conception, ſhee could not but feare a ſonne; now ſhee ſees him, and thinks of his birth and death at once; her ſecond throwes are more grieuous than her firſt. The paines of trauell in others are ſomewhat mitigated with hope, and counteruailed with ioy that a man-child is borne; in her they are doubled with feare; the remedie of others is her complaint: ſtill ſhee lookes when ſome fierce Egyptian would come in, & ſnatch her new-borne infant out of her boſome; whoſe comelineſſe had now alſo added to her affection.

Many times God writes preſages of Maieſtie and honour, euen in the faces of children. Little did ſhee thinke, that ſhee held in her lappe the deliuerer of Iſrael. It is good to hazard in greateſt appearances of danger. If Iochebed had ſaid, If I beare a ſon they will kill him, where had beene the great reſcuer of Iſrael? Happie is that reſolution which can follow God hood-winkt, and let him diſpoſe of the euent: When ſhee can no longer hide him in her wombe, ſhe hides him in her houſe; afraid leſt euery of his cryings ſhould guide the executioner to his cradle. And now ſhe ſees her treaſure can be no longer hid, ſhee ſhips him in a barke of bulruſhes, and commits him to the mercy of the waues, and (which was more mercileſſe) to the danger of an Egyptian paſſenger, yet doth ſhe not leaue him without a gardian.

No tyrannie can forbid her to loue him, whom ſhee is forbidden to keepe: Her daughters eies muſt ſupply the place of her arms and if the weake affection of a mother were thus effectually carefull, what ſhall wee thinke of him whoſe loue, whoſe compaſſion is (as himſelfe) infinite? His eie, his hand cannot but be with vs, euen when wee forſake our ſelues: Moſes had neuer a ſtronger protection about him, no not when all his Iſraelites were pitched about his tent in the wilderneſſe, than now when he lay ſprauling alone vpon the waues: No water, no Egyptian can hurt him. Neither friend nor mother dare owne him, and now God challenges his cuſtodie. When wee ſeeme moſt neglected, and forlorne in our ſelues, then is God moſt preſent, moſt vigilant.

His prouidence brings Pharaohs daughter thither to waſh her ſelfe. Thoſe times looke for no great ſtate: A Princeſſe comes to bath her ſelfe in the open ſtream: ſhe meant only to waſh her ſelfe, God fetches her thither to deliuer the deliuerer of his people. His deſignes goe beyond ours. We know not (when wee ſet our foot ouer our threſhold) what hee hath to doe with vs. This euent ſeemed caſuall to this Princeſſe, but predetermined, and prouided by God, before ſhee was: how wiſely and ſweetly God brings to paſſe his owne purpoſes in our ignorance and regardleſneſſe. She ſaw the Arke, opens it, findes the childe weeping; his beautie and his teares had God prouided for the ſtrong perſwaſions of mercy. This yoong and liuely Oratorie preuailed. Her heart is ſtroke with compaſſion, and yet her tongue could ſay, it is an Hebrewes childe.

See heere the mercifull daughter of a cruell father: It is an vncharitable and iniurious ground to iudge of the childs diſpoſition by the parents. How well doth pitie beſeeme great perſonages? and moſt in extremities. It had beene death to another to reſcue the childe of an Hebrew; in her, it was ſafe and noble. It is an happie thing when great ones improue their places to ſo much more charitie as their libertie is more.

Moſes his ſiſter finding the princeſſe compaſſionate, offers to procure a nurſe, and fetches the mother, and who can bee ſo fit a nurſe as a mother? She now with glad hands receiues her childe, both with authority and reward. She would haue giuen al her ſubſtance for the life of her ſonne; and now ſhee hath a reward to nurſe him. The exchange of the name of a mother for the name of a nurſe hath gained her both her ſonne, and his education, and with both, a recompence. Religion doth not call vs to a weake ſimplicity, but allows vs as much of the ſerpent, as of the Doue: Lawfull policies haue from God both libertie in the vſe and bleſſing in the ſucceſſe.

The good Ladie did not breed him as ſome childe of almes, or as ſome wretched outcaſt for whom it might be fauor enough to liue; but as her owne ſonne. In all the delicacies, in all the learning of Egypt. Whatſoeuer the Court, or the Schoole could put into him, he wanted not; yet all this could not make him forget that he was and Hebrew. Education workes wondrous changes, and is of great force either way, a little aduancement hath ſo puffed vp ſome aboue themſelues, that they haue not only forgot their friends, but ſcorned their parents. All the honours of Egypt could not winne Moſes not to call his nurſe, mother: or weane him from a willing miſerie with the Iſraelites. If we had Moſes his faith, we could not but make his choice. It is onely our infidelity that bindes vs ſo faſt to the world, and makes vs preferre the momentany pleaſures of ſinne, vnto that euerlaſting recompence of reward.

Hee went foorth and looked on the burdens of Iſrael. What needed Moſes to haue afflicted himſelfe with the afflictions of others? Himſelfe was at eaſe and pleaſure in the Court of Pharaoh. A good heart cannot abide to be happy alone; and muſt needes, vnbidden, ſhare with others in their miſeries. He is no true Moſes that is not mooued with the calamities of Gods Church. To ſee an Egyptian ſmite an Hebrew, it ſmote him, and mooued him to ſmite. Hee hath no Iſraelitiſh blood in him, that can endure to ſee an Iſraelite ſtriken either with hand or tongue.

Heere was his zeale: where was his authoritie? Doubtleſſe Moſes had an inſtinct from God of his magiſtracie; elſe how ſhould hee thinke they would haue vnderſtood what himſelfe did not? Oppreſſions may not bee righted by violence, but by law. The redreſſe of euill by a perſon vnwarranted, is euill. Moſes knew that God had called him, he knew that Pharaoh knew it not: therefore he hides the Egyptian in the ſand. Thoſe actions which may bee approoued vnto God, are not alwaies ſafe with men: as contrarily, too many things goe currant with men, that are not approoued of God.

Another Hebrew is ſtrucken, but by an Hebrew: the act is the ſame, the agents differ: neither doth their profeſſion more differ, than Moſes his proceedings. Hee giues blowes to the one: to the other, words. The blowes to the Egyptian were deadly; the words to the Hebrew, gentle and plauſible. As God makes a difference betwixt chaſtiſements of his owne, and puniſhments of ſtrange children: So muſt wiſe gouernours learne to diſtinguiſh of ſinnes and iudgements, according to circumſtances. How mildly doth Moſes admoniſh? Sirs, yee are brethren. If there had beene but any dramme of good nature in theſe Hebrewes, they had relented: now it is ſtrange to ſee that being ſo vniuerſally vexed with their common aduerſarie, they ſhould yet vex one another: One would haue thought that a common oppoſition ſhould haue vnited them more, yet now priuate grudges doe thus dangerouſly diuide them. Blowes enow were not dealt by the Egyptians, their owne muſt adde to the violence. Still Satan is thus buſie, and Chriſtians are thus malicious, that (as if they wanted enemies) they flie in one anothers faces. While we are in this Egypt of the world, all vnkinde ſtrifes would eaſily bee compoſed if wee did not forget that wee are brethren.

Behold an Egyptian in the skinne of an Hebrew: How dogged an anſwer doth Moſes receiue to ſo gentle a reproofe? Who would not haue expected that this Hebrew had beene enough deiected with the common affliction? But vexations may make ſome more miſerable, not more humble. As wee ſee ſickeneſſes make ſome tractable, others more froward; It is no eaſie matter to beare a reproofe well; if neuer ſo well tempered; no ſugar can bereaue a pill of his bitterneſſe: None but the gracious can ſay, Let the righteous ſmite me.

Next to the not deſeruing a reproofe is the well taking of it. But who is ſo ready to except and exclaime as the wrong-doer? The patient replies not. One iniurie drawes on another, firſt to his brother, then to his reproouer. Guiltineſſe will make a man ſtirre vpon euery touch: hee that was wronged, could incline to reconciliation: Malice makes men vncapable of good counſell; and there are none ſo great enemies to iuſtice, as thoſe which are enemies to peace.

With what impatience doth a galled heart receiue an admonition? This vnworthy Iſraelite is the patterne of a ſtomackfull offender, firſt he is moued to choller in himſelf: then he cals for the authoritie of the admoniſher: A ſmal authoritie will ſerue for a louing admonition. It is the duty of men, much more of Chriſtians to aduiſe againſt ſinne; yet this man askes who made thee a Iudge, for but finding fault with his iniury▪ Then, hee aggrauates, and miſconſtrues; Wilt thou kill mee? when Moſes meant onely to ſaue both. It was the death of his malice onely that was intended and the ſafety of his perſon. And laſtly he vpbraids with former actions; Thou killedſt the Egyptian: What if he did? What if vniuſtly? What was this to the Hebrew? Another mans ſinne is no excuſe for ours: A wicked heart neuer lookes inward to it ſelfe, but outward to the quality of the reprouer if that affoord exception, it is enough. As a dog runs firſt to reuenge on the ſtone: what matter is it to me who he be that admoniſhes me: let me look home into my ſelf: let me look to his aduiſe. If that be good, it is more ſhame to me to be reprooued by an euill man. As a good mans allowance cannot warrant euill, ſo an euill mans reproofe may remedy euill: If this Hebrew had bin well pleaſed, Moſes had not heard of his ſlaughter; Now in choller all will out; And if this mans tongue had not thus caſt him in the teeth with blood, he had beene ſurpriſed by Pharaoh, ere he could haue known that the fact was known.

Now he growes iealous, flees and eſcapes No friend is ſo commodious in ſome eaſes as an aduerſary; This wound which the Hebrew thought to giue Moſes, ſaued his life. As it is good for a man to haue an enemy, ſo it ſhall be our wiſedome to make vſe of his moſt cholericke obiections. The woorſt of an enemy, may prooue moſt ſoueraigne to our ſelues. Moſes flees, It is no diſcomfort for a man to flee when his conſcience purſues him not: Where Gods warrant will not protect vs, it is good for the heeels to ſupply the place of the tongue.

Moſes when he may not in Egipt, he will be doing iuſtice in Midian. In Egypt hee deliuers the oppreſſed Iſraelite. In Midian the wronged daughters of Iethro. A good man will be doing good, whereſoeuer he is; His trade is a compound of charity and iuſtice as therfore euill diſpoſitions cannot bee changed with ayres, no more will good. Now then hee ſits him downe by a well in Midian. There hee might haue to drinke, but where to eat he knew not. The caſe was altered with Moſes, to come from the dainties of the court of Egypt, to the hunger of the fields of Midian: It is a leſſon that al Gods children muſt learne to take out, to want and to abound. Who can thinke ſtrange of penury, when the great gouernour of Gods people once hath nothing? Who would not haue thought in this caſe, Moſes ſhould haue bene hartleſſe and ſullen; ſo caſt downe with his owne complaints, that he ſhould haue had no feeling of others; yet how hote is hee vpon iuſtice? No aduerſitie can make a good man neglect good duties, hee ſees the oppreſsion of the ſhepheards, the image of that other hee left behind him in Egypt: The maids, (daughters of ſo great a peere) draw water for their flockes, the inhumane ſhepherds driue them away; rudeneſſe hath no reſpect either to ſexe, or condition; If we liued not vnder lawes this were our caſe; Might would bee the meaſure of iuſtice: we ſhould not ſo much as enioy our owne water: vniuſt courſes will not euer proſper: Moſes ſhall rather come from Egypt to Midian to beate the ſhepheards, then they ſhall vexe the daughters of Iethro: This act of iuſtice was not better done than taken. Reuel requites it kindly with an hoſpitall entertainement. A good nature is ready to anſwer courteſies: we cannot do too much for a thankfull man. And if a courteous heathen reward the watering of a ſheepe in this bountifull manner, how ſhal our God recompence but a cup of cold water, that is giuen to a diſciple? This ſauor hath wonne Moſes, who now conſents to dwel with him, though out of the Church. Curioſitie or whatſoeuer idle occaſions may not draw vs (for our reſidence) out of the bounds of the Church of God: danger of life may; wee loue not the Church if wee eaſily leaue it: if in a caſe of life, we leaue it not (vpon opportunitie) for a time of reſpite, wee loue not our ſelues. The worſt part of Moſes his requitall was his wife, one of thoſe whom he had formerly protected.

I doe not ſo much maruell that Iethro gaue him his daughter (for he ſaw him valiant, wiſe, learned, nobly bred) as that Moſes would take her; a ſtranger, both in blood and religion. I could plead for him neceſſitie: his own nation was ſhut vp to him; if hee would haue tried to fetch a daughter of Iſrael, he had endangered to leaue himſelfe behinde. I could pleade ſome correſpondence in common principles of religion; for doubtleſſe Moſes his zeale could not ſuffer him to ſmother the truth in himſelfe: he ſhould haue beene an vnfaithfull ſeruant, if hee had not beene his maſters teacher. Yet neither of theſe can make this match either ſafe, or good. The euent bewraies it dangerouſly inconuenient. This choice had like to haue coſt him deare: ſhee ſtood in his way for circumciſion; God ſtands in his way for reuenge. Though he was now in Gods meſſage, yet might he not be for borne in this neglect. No circumſtance, either of the deareneſſe of the ſolicitour▪ or our owne ingagement, can beare out a ſinne with God: Thoſe which are vnequally yoked, may not euer looke to draw one way. True loue to the perſon cannot long agree with diſlike of the religion. He had need to be more than a man, that hath a Zipporah in his boſome, and would haue true zeale in his hart. All this while Moſes his affection was not ſo tied to Midian, that he could forget Egypt. Hee was a ſtranger in Midian: what was he elſe in Egypt? Surely either Egypt was not his home, or a miſerable one; and yet in reference to it, he cals his ſonne Gerſhom, a ſtranger there. Much better was it to bee a ſtranger there, than a dweller in Egypt. How hardly can we forget the place of our abode or education, although neuer ſo homely? And if hee ſo thought of his Egyptian home, where was nothing but bondage and tyrannie, how ſhould wee thinke of that home of ours, aboue, where is nothing but reſt and bleſſedneſſe?

IT is too much honour for fleſh and blood to receiue a meſſage from heauen, yet here God ſends a meſſage to man, and is repulſed: well may God aske, who is man that I ſhould regard him, but for man to aske who is the Lorde, is a bolde and proud blaſphemy. Thus wilde is nature at the firſt; but ere God haue done with Pharaoh, he will be knowne of him, he will make himſelfe knowne by him, to all the world: God might haue ſwept him away ſuddenly. How vnworthy is he of life, who with the ſame breath that hee receiues, denies the giuer of it: But he would haue him conuinced, ere he were puniſhed; Firſt therefore hee workes miracles before him, then vpon him. Pharaoh was now from a ſtaffe of protection and ſuſtentation to Gods people, turned to a ſerpent that ſtung them to death; God ſhewes him himſelfe in this reall embleme; doing that ſuddenly before him, which Satan had wrought in him by leaſure; And now when hee crawles and winds, and hiſſes, threatning perill to Iſrael, hee ſhewes him how in an inſtant, he can turne him into a ſenceleſſe ſticke, and make him if not vſefull, yet feareleſſe: The ſame God which wrought this, giues Satan leaue to imitate it; the firſt plague that he ment to inflict vpon Pharaoh, is deluſion: God can be content the Diuell ſhould win himſelfe credit, where hee meanes to iudge, and holds the honour of a miracle well loſt, to harden an enemy, Yet to ſhow that his miracle was of power, the others of permiſsion; Moſes his ſerpent deuours theirs; how eaſily might the Egyptians haue thought, that he which cauſed their ſerpent not to be, could haue kept it from being, and that they which could not keepe their Serpent from deuouring, could not ſecure them from being conſumed; but wiſe thoughts enter not into thoſe that muſt periſh. All Gods iudgements ſtand ready, and waite but till they be called for. They need but a watch-word to bee giuen them: No ſooner is the rodde lift vp, but they are gone forth into the world, preſently the waters runne into bloud, the frogs and lice craule about, and al the other troupes of God come ruſhing in vpon his aduerſaries: All creatures conſpire to reuenge the iniuries of God. If the Egyptians looke vpward, there they haue thunder, lightning, hayle, tempeſts, one while no light at all, another while ſuch fearfull flaſhes as had more terror, then darknes. If they looke vnder them, there they ſee their waters changed into blood, their earth ſwarming with frogs and graſſehoppers: If about them, one while the flyes fill both their eyes and eares, another while they ſee their fruites deſtroyed, their cattell dying, their children dead. If laſtly they looke vpon themſelues, they ſee themſelues loathſome with lice, painful and deformed with ſcabs, biles and botches.

Firſt God begins his iudgement with the waters. As the riuer of Nilus was to Egypt in ſteed of heauen to moiſten and fatten the earth; ſo their confidence was more in it then in heauen; Men are ſure to bee puniſht moſt and ſooneſt, in that which they make a corriuall with God. They had before defiled the riuers with the bloud of innocents; and now it appeares to them, in his owne colour. The waters will no longer keepe their counſell: Neuer any man delighted in blood, which had not enough of it, ere his end: they ſhed but ſome few ſtreames, and now behold whole riuers of blood: Neither was this more a monument of their ſlaughter, paſt, then an image of their future deſtruction. They were afterwards ouerwhelmed in the redde ſea, and now beforehand they ſee their riuers redde with blood. How dependant and ſeruile is the life of man, that cannot either want one element, or endure it corrupted; It is hard to ſay whether there were more horrour, or annoyance in this plague. They complain of thirſt, and yet doubt whether they ſhould dye, or quench it with bloud. Their fiſh (the chiefe part of their ſuſtenance) dyes with infection, and infecteth more by being dead. The ſtench of both is ready to poyſon the inhabitants; yet Pharaohs curioſity carries him away quite from the ſenſe of the iudgement, hee had rather ſend for his magicians to worke feats, then to humble himſelfe vnder God for the remooual of this plague; And God plagues his curioſity with deceipt, thoſe whom he truſts, ſhall vndoe him with preuailing; the glory of a ſecond miracle ſhall be obſcured by a falſe imitation, for a greater glory to God in the ſequell.

The rod is lift vp againe, Behold, that Nilus which they had before adored, was neuer ſo beneficiall as it is now troubleſome; yeelding them not onely a dead, but a liuing annoyance: It neuer did ſo ſtore them with fiſh, as now it plagues them with frogs; Whatſoeuer any man makes his God, beſides the true one, ſhall bee once his tormenter. Thoſe loathſome creatures leaue their owne element to puniſh them, which rebelliouſly detained Iſraell from their owne. No bed, no table can be free from them, their dainty Ladies cannot keep them out of their boſomes; neither can the Egyptians ſooner open their mouthes, than they are ready to creepe into their throats; as if they would tell them that they came on purpoſe to reuenge the wrongs of their maker: yet euen this wonder alſo is Satan allowed to imitate. Who can maruell to ſee the beſt vertues counterfeited by wicked men, when hee ſees the diuell emulating the miraculous power of God? The feates that Satan plaies may harden, but cannot benefit. Hee that hath leaue to bring frogs, hath neither leaue, nor power, to take them away, nor to take away the ſtench from them. To bring them, was but to adde to the iudgement; to remooue them, was an act of mercy. God doth commonly vſe Satan in executing of iudgement, neuer in the workes of mercie to men.

Yet euen by thus much is Pharaoh hardned, and the ſorcerers growen inſolent. When the diuell and his agents are in the height of their pride, GOD ſhames them in a trifle. The rod is lift vp: the very duſt receiues life: lice abound euery where, and make no difference betwixt beggers and Princes. Though Pharaoh and his Courtiers abhorred to ſee themſelues louzie, yet they hoped this miracle would be more eaſily imitable: but now the greater poſſibilitie, the greater foile. How are the great wonder-mongers of Egypt abaſhed that they can neither make lice of their owne, nor deliuer themſelues from the lice that are made. Thoſe that could make ſerpents and frogs, could not either make or kill lice; to ſhew them that thoſe frogs and ſerpents were not their owne workmanſhip. Now Pharaoh muſt needs ſee how impotent a diuell hee ſerued, that could not make that vermine which euery day riſes voluntarily out of corruption. Iannes and Iambres cannot now make thoſe lice (ſo much as by deluſion) which at another time they cannot chuſe but produce vnknowing, and which now they cannot auoid. That ſpirit which is powerfull to execute the greateſt things when hee is bidden, is vnable to doe the leaſt when he is reſtrained. Now theſe corriuals of Moſes can ſay, This is the finger of God. Yee fooliſh Inchanters, was Gods finger in the lice, not in the frogs, not in the blood, not in the ſerpent? And why was it rather in the leſſe, than in the greater? Becauſe yee did imitate the other, not theſe. As if the ſame finger of God had not beene before in your imitation, which was now in your reſtraint: As if yee could haue failed in theſe, if yee had not beene only permitted the other. Whiles wicked mindes haue their full ſcope, they neuer looke vp aboue themſelues; but when once God croſſes them in their proceedings, their want of ſucceſſe teaches them to giue God his owne. All theſe plagues perhaps had more horror than paine in them. The frogges creepe vpon their clothes, the lice vpon their skins, but thoſe ſtinging hornets which ſucceed them, ſhall wound and kill. The water was annoied with the firſt plague, the earth with the ſecond and third; this fourth fils the aire, and beſides corruption brings ſmart. And that they may ſee this winged armie comes out from an angrie God, (not either from nature, or chance) euen the very flies ſhall make a difference betwixt Egypt, and Goſhen. He that gaue them their being, ſets them their ſtint. They can no more ſting an Iſraelite, than fauour an Egyptian. The very wings of flies are directed by a prouidence, and doe acknowledge their limits. Now Pharaoh findes how impoſſible it is for him to ſtand out with God, ſince all his power cannot reſcue him from lice and flies.

And now his heart begins to thaw a little: Goe, doe ſacrifice to your God in this land; or (ſince that will not be accepted) Go into the wilderneſſe, but not far: but how ſoone it knits againe! Good thoughts make but a thorow-fare of carnall hearts, they can neuer ſettle there: yea his very miſſe-giuing hardens him the more: that now neither the murren of his cattle, nor the botches of his ſeruants can ſtirre him a whit. Hee ſaw his cattle ſtrucke dead with a ſudden contagion; he ſaw his ſorcerers (after their conteſtation with Gods meſſengers) ſtrucke with a ſcabbe in their very faces, and yet his heart is not ſtrucke. Who would think it poſſible that any ſoule could bee ſecure in the midſt of ſuch varietie, and frequence of iudgements? Theſe very plagues haue not more wonder in them, than their ſucceſſe hath. To what an height of obduration will ſinne leade a man, and of all ſinnes, incredulity? Amidſt all theſe ſtorms Pharaoh ſleepeth, till the voice of Gods mightie thunders, and haile mixed with fire rouzed him vp a little.

Now as betwixt ſleeping and waking, hee ſtarts vp, and ſaies, God is righteous, I am wicked, Moſes pray for vs, and preſently laies downe his head againe. God hath no ſooner done thundring, than hee hath done fearing. All this while you neuer finde him carefull to preuent any one euill, but deſirous ſtill to ſhift it off when he feeles it; neuer holds conſtant to any good motion; neuer praies for himſelfe, but careleſly willes Moſes and Aaron to pray for him; neuer yeelds God his whole demand, but higgleth and dodgeth, like ſome hard chapman, that would get a releaſe with the cheapeſt: Firſt, they ſhall not go; then, goe and ſacrifice, but in Egypt; next, goe ſacrifice in the wilderneſſe, but not farre off; after, goe ye that are men; then, goe you and your children only; at laſt, goe all ſaue your ſheepe and cattle. Whereſoeuer meere nature is, ſhe is ſtill improuident of future good, ſenſible of preſent euill, inconſtant in good purpoſes, vnable, through vnacquaintance, and vnwilling to ſpeake for her ſelfe, niggardly in her grants, and vncheerfull. The plague of the graſhoppers ſtartled him a little; and the more, through the importunitie of his ſeruants: for when he conſidered the fiſh deſtroied with the firſt blow, the cattle with the fifth, the corne with the ſeuenth, the fruit and leaues with this eighth, and nothing now left him but a bare fruitleſſe earth to liue vpon, and that, couered ouer with locuſts, neceſſitie droue him to relent for an aduantage: Forgiue mee this once; take from me this death only. But as conſtrained repentance is euer ſhort and vnſound; the Weſt winde together with the graſhoppers blowes away his remorſe; and now is hee ready for another iudgement. As the graſhoppers tooke away the ſight of the earth from him, ſo now a groſſe darkneſſe takes away the ſight of heauen too: other darkneſſes were but priuatiue, this was reall and ſenſible. The Egyptians thought this night long, (how could they chuſe, when it was ſix in one?) and ſo much the more, for that no man could riſe to talke with other, but was neceſſarily confined to his owne thoughts: One thinkes, the fault in his owne eies, which hee rubs often times in vaine: Others thinke that the Sunne is loſt out of the firmament, and is now with-drawen for euer: Others, that all things are returning to their firſt confuſion: All thinke themſelues miſerable paſt remedie, and wiſh (whatſoeuer had befallen them) that they might haue had but light enough to ſee themſelues die.

Now Pharaoh prooues like to ſome beaſts that grow mad with baiting: grace often reſiſted turns to deſperateneſſe; Get thee from mee, looke thou ſee my face no more; whenſoeuer thou commeſt in my ſight, thou ſhalt die. As if Moſes could not plague him as well in abſence: As if hee that could not take away the lice, flies, frogges, graſhoppers, could at his pleaſure take away the life of Moſes that procured them. What is this but to run vpon the iudgements, and runne away from the remedies? Euermore, when Gods meſſengers are abandoned, deſtruction is neere. Moſes will ſee him no more till he ſee him dead vpon the ſands; but God will now viſit him more than euer: The fearefulleſt plagues God ſtill reſerues for the vpſhot: All the former doe but make way for the laſt. Pharaoh may exclude Moſes and Aaron, but Gods Angell hee cannot exclude: Inſenſible meſſengers are vſed, when the viſible are debarred.

Now God beginnes to call for the blood they owned him: In one night euery houſe hath a carcaſe in it and (which is more grieuous) of their firſt borne, and (which is yet more fearefull) in an inſtant. No man could comfort other; euery man was too full of his owne ſorrow, helping rather to make the noiſe of the lamentation more dolefull, and aſtoniſhing. How ſoone hath God changed the note of this tyrannicall people! Egypt was neuer ſo ſtubborne in deniing paſſage to Iſrael, as now importunate to intreat it: Pharaoh did not more force them to ſtay before, than now to depart: whom lately they would not permit, now they hire to go. Their rich iewels of ſiluer and gold were not too deare for them whom they hated; how much rather had they to ſend them away wealthy, than to haue them ſtay to bee their executors? Their loue to themſelues obtained of them the inriching of their enemies; and now they are glad to pay them well for their old worke, and their preſent iourney: Gods people had ſtaid like ſlaues, they goe away like conquerours, with the ſpoile of thoſe that hated them: armed for ſecuritie, and wealthie for maintenance.

Old Iacobs ſeuenty ſouls which he brought downe into Egypt in ſpight of their bondage & bloodſhed, goe foorth ſix hundred thouſand men, beſides children. The world is well mended with Iſrael ſince he went with his ſtaffe and ſcrippe ouer Iordan. Tyrannie is too weake, where God bids Increaſe and multiplie. I know not where elſe the good hearbe ouer-growes the weedes; the Church out-ſtrips the world. I feare if they had liued in eaſe and delicacie, they had not beene ſo ſtrong, ſo numerous. Neuer any true Iſraelite loſt by his affliction. Not only for the action, but the time, Pharaohs choice meets with Gods. That very night, when the 130. yeeres were expired, Iſrael is gone, Pharaoh neither can, nor can will to keepe them longer; yet in this, not fulfilling Gods will, but his owne. How ſweetly doth God diſpoſe of all ſecond cauſes, that whiles they doe their owne will, they do his?

The Iſraelites are equally glad of this haſte: who would not be ready to goe, yea to flie out of bondage? They haue what they wiſhed; it was no ſtaying for a ſecond inuitation. The loſſe of an opportunitie is many times vnrecouerable: The loue of their libertie made the burden of their dough light: who knew whether the variable minde of Pharaoh might returne to a deniall, and (after all his ſtubborneneſſe) repent of his obedience? It is fooliſh to hazard where there is certaintie of good offers, and vncertainetie of continuance. They goe therfore; and the ſame God that fetcht them out, is both their guide and protector. How carefully doth hee chuſe their way? not the neerer, but the ſafer. He would not haue his people ſo ſuddenly change from bondage to warre.

It is the wondrous mercy of God that he hath reſpect, as to his owne glory, ſo to our infirmities. He intends them wars heereafter, but after ſome longer breathing, and more preparation; his goodnes ſo orders all, that euils are not ready for vs, till wee be ready for them. And as hee chuſes, ſo hee guides their way. That they might not erre in that ſandy and vntracked wilderneſſe, himſelfe goes before them: who could but follow cheerefully when hee ſees God leade him? He that lead the wiſe men by a ſtarre, leads Iſrael by a cloud: That was an higher obiect, therefore hee giues them an higher and more heauenly conduct: This was more earthly, therefore he contents himſelfe with a lower repreſentation of his preſence. A piller of cloud and fire: A piller, for firmneſſe; of cloud and fire, for viſibilitie and vſe. The greater light extinguiſhes the leſſe, therefore in the day he ſhewes them not fire, but a cloud: In the night nothing is ſeene without light; therefore he ſhewes them not the cloud, but fire: The cloud ſhelters them from heat by day; the fire digeſts the rawneſſe of the night. The ſame God is both a cloud and a fire to his children, euer putting himſelfe into thoſe formes of gracious reſpects, that may beſt fit their neceſſities.

As good motions are long ere they can enter into hard hearts, ſo they ſeldome continue long. No ſooner were the backes of Iſrael turned to depart, than Pharaohs heart and face is turned after them, to fetch them backe againe. It vexes him to ſee ſo great a command, ſo much wealth caſt away in one night; which now he reſolues to redeeme, though with more plagues. The ſame ambition and couetouſneſſe that made him weare out ſo many iudgements, will not leaue him, till it haue wrought out his full deſtruſtruction. All Gods vengeances haue their end, the finall perdition of his enemies, which they cannot reſt till they haue attained: Pharaoh therefore and his Egyptians will needs go fetch their bane. They well knew that Iſrael was fitter to ſerue than to fight; weary with their ſeruitude, not trained vp to warre, not furniſhed with prouiſion for a field: Themſelues captaines and ſouldiers by profeſſion, furniſhed with horſes, and chariots of war. They gaue themſelues therefore the victory beforehand, and Iſrael either for ſpoile or bondage: yea the weake Iſraelites gaue vp themſelues for dead, and already are talking of their graues. They ſee the ſea before them; behinde them, the Egyptians: they know not whether is more mercileſſe, and are ſtrucken with the feare of both. O God, how couldeſt thou forbeare ſo diſtruſtfull a people! They had ſeene all thy wonders in Egypt, and in their Goſhen; they ſaw euen now thy piller before them, and yet they did more feare Egypt than beleeue thee. Thy patience is no leſſe miracle than thy deliuerance. But in ſtead of remoouing from them, the cloudy piller remooues behinde them, and ſtands betwixt the Iſraelites and Egyptians: as if God would haue ſaid, They ſhall firſt ouercome mee, O Iſrael, ere they touch thee. Wonder did now iuſtly ſtriue with feare in the Iſraelites, when they ſaw the cloud remooue behinde them, and the ſea remooue before them. They were not vſed to ſuch bulwarkes. God ſtood behinde them in the cloud; the ſea reared them vp walles on both ſides them. That which they feared would be their deſtruction, protected them: how eaſily can God make the cruelleſt of his creatures both our friends and patrons?

Yet heere was faith mixed with vnbeleefe. Hee was a bold Iſraelite that ſet the firſt foot into the channell of the ſea: and euery ſteppe that they ſet in that moiſt way, was a new exerciſe of their faith. Pharaoh ſees all this, and wonders; yet hath not the wit or grace to thinke (though the piller tels him ſo much) that God made a difference betwixt him, and Iſrael. Hee is offended with the ſea, for giuing way to his enemies, and yet ſees not why hee may not truſt it as well as they. Hee might well haue thought that hee which gaue light in Goſhen, when there was darkneſſe in Egypt, could as well diſtinguiſh in the ſea: but hee cannot now either conſider, or feare: It is his time to periſh. God makes him faire way, and lets him run ſmoothly on till hee be come to the midſt of the ſea; not one waue may riſe vp againſt him to wet ſo much as the hoofe of his horſe. Extraordinary fauours to wicked men are the fore-runners of their ruine.

Now when God ſees the Egyptians too farre to returne, he findes time to ſtrike them with their laſt terrour: they know not why, but they would returne too late. Thoſe Chariots in which they truſted, now faile them, as hauing done ſeruice enough to carry them into perdition. God purſues them, and they cannot flie from him. Wicked men make equall haſte both to ſinne, and from iudgement: but they ſhall one day finde that it is not more eaſie to runne into ſinne, than impoſſible to runne away from iudgement: the ſea will ſhew them, that it regards the rod of Moſes, not the ſcepter of Pharaoh; and now (as gladde to haue got the enemies of God at ſuch an aduantage) ſhuts her mouth vpon them, and ſwallowes them vp in her waues, and after ſhee hath made ſport with them a while, caſts them vp on her ſands, for a ſpectacle of triumph to their aduerſaries.

What a ſight was this to the Iſraelites, when they were now ſafe on the ſhore to ſee their enemies come floating after them vpon the billowes, and to finde among the carcaſes vpon the ſands, their knowen oppreſſors, which now they can tread vpon with inſultation. They did not crie more loud before, than now they ſing. Not their faith, but their ſenſe teaches them now to magnifie that God after their deliuerance, whom they hardly truſted for deliuerance.