not as by any vnder instrument and inferiour meanes as wickedlye the Arians would conclude but as by his substantiall power and vertue And againe as wee saye the fyre shyneth and the light of the fyre also shyneth so all which the Father dooth the Sonne also dooth Thus much of this poynte 2 What was created Heauen and earth say these words of Moses heere And Heauen and Earth and Sea and all things that are in them say the Apostles in an other place But that the generalitie bee not mistaken you must remember that needefull limitation which the Apostle addeth when hee sayth All things that were made By him all things were made and without him was made nothing That was made By which clause is made a plaine distinction of things created from things vncreated Nazianzene Epiphanius with other of the old writers rightly concluded vpon it against the Arians that as the Father was not made nor created so neither Sonne nor holy Ghost were But especially this clause discerneth and distinguisheth the workes of God and good creatures from sinne and death and such like which were not things made but came otherwise not things positiuely as I may speake of themselues but a priuation destruction and horrible deprauation of the order first made by God Thus teacheth Iohn when he maketh Satan the author of lyes and saith then he speaketh of his owne Againe when he saith the concupiscence of the flesh is not of the Father but of the world and in the next Chapter He that committeth sinne is of the Deuill for the Deuill sinneth from the beginning And as for death By sinne came death saith the Apostle and the rewarde of sinne is death c. When it is sayd therefore that God made all things remember to adde this all things that were made as S. Iohn dooth and so shall you exclude from the worke of God all sinne death deformitie confusion tyranny calamitie and such like which being neuer made by God are crept in by Satans malice and mans corruption as breaches and blots of Gods order 3 When In the beginning saith Moses heere and much a doo haue curious heads made about these words But if we haue that reuerent feare in vs that all men ought to haue toward the word of God they are plaine inough for if he had said in the end God created heauen and earth would we not streight haue conceiued that hee created them last to wit in the worke of the sixte day And why should we not as easily conceiue him when he saith in the beginning to meane nothing but first of all to wit the first day and so leaue all vngodly quirkes to a vaine heart that shall weepe for such wickednes one daye In principio say the best interpreters that is Certo ac definito tempore atque adeò in principio temporum non ab aeterno In the beginning that is in a certaine and definite time and euen in the beginning of time not from euerlasting In principio scilicet creandi In the beginning to wit of creating â—aith very rightly Abben Hezra God created heauen and earth And let these graue lights of graue and learned men sway more with vs then a thousand subtilties which as Syrach speaketh are fine subtilties but vnrighteous This creation of it in the beginning conuinceth the falshood that it is eternall So do many things mo beside this and namely that computation which is generally receiued of all men of the yeares which it hath indured and which be now past since the creation But neuerthelesse on go some with their blinde concepts and would prooue the contrary For first say they if we grant the world had a beginning then was God idle euer before but that is absurd therefore it was not created but was eternall We may answer them first that the rule which they harpe vpon in this argument namely that Perfectissima causa non est otiosa the most perfect cause is not idle Non est vera dea gentibus voluntariis is not true of such things as worke by will or willingly as the most excellent Carpenter may forbeare his worke and action a time If they thinke that God was alone therein they shew themselues carnall and speake carnally For how should he be alone more then then now vnto whome all things are present though they be future and things that are not as if they were Hierom vpon this occasion citeth that saying of Scipio Nunquam minus solus qùam cum maxime solus Neuer lesse alone then when I am most alone And cannot this be true much more of God that he is not alone without these creatures which he made Could he say it when his countrey was lost his wife and children freends and louers that yet all his good was with him and cannot the Lord say it much more that his good standeth not in the presence of creatures but before euer they were and now that they are yet all his is with him without them Christ sayth hee is not alone not in respect of any company of man or creature but in respect of his Father whome he saith to bee with him Nowe shall Christ not bee alone in respecte of hys diuine coniunction with hys Father and shall it not be alike with the Father in regard of his sonne and with the holy Ghost in regard of them both and with eache of them in respect of others Surely that inseperable vnitie of the Trinitie denyeth to euery person a possibilitie to be alone And that insearchable mysterie of the fruition of his owne glorye is other manner of company if I may so speake then all the creatures of this world can yeeld him O but yet say they what did God euer before Verely saith Austen he made Hell for such busie braines vnreformed harts and toongs that will so curiously enter into Gods secrets How much better would the words of the modest and godly Apostle become them O the deepenes of the riches both of the wisdom and knowledge of God howe vnsearchable are his iudgements and his wayes past finding out who hath knowne the minde of the Lord or who was his counsellâ—r c. Secondly they reason thus The moouer the thing mooued be relatiues and the one supposeth the other But God the moouer was euer therefore the thing mooued to wit the world But we answer them to this also truly that if there be a moouer actually then there must needes also be a thing mooued But God though he were from euerlasting himselfe yet did he not actually mooue in respect of these outward creatures which are without his essence but onely was Mouens potentia It is farre differing therefore to speake of one as was said before that worketh by wil and freely to speake of a thing that worketh naturally it is no absurditie to say y t the relation betwixt the first cause the
it did that yeare that Christ suffered Iohn 19. 3 That most strict and precise rest specified in the lawe from all worke from rosting of meate gathering of stickes Exodus 16.29.35.3 and Number 15. from any long iourney and such lyke were Ceremoniall and therefore with other the Ceremonies of the law are abrogated by Christ there remayning to man now a further freedome and yet without breach of the Sabboth as I pray you reade in my treatise vpon that commaundement at large The daye also of the Iewes Sabboth was changed from the Saterday to the Sonday by the Apostles theÌ„selues Act. 20.7 1. Cor. 16.2 4 The ende and vses of this Sabboth also you may there more at large see to wit For order in the Church of God that we might meete together and none be freed from seruing God at least one day in seauen For the reliefe of seruants and brute beasts which by pitilesse worldlings might else be abused And lastly to resemble and still to remember vs of our eternall rest in heauen to be cared for now and enioyed then when this life is ended Esay 58.13 The exercises also of this Sabboth you may there reade to weet preaching praying reading singing conferring mutuall admonishing visiting the sick poore prisoners with many such like Touching the repetion of things concerning creation vers 4. and 5. it is said that God had not yet caused it to rayne therein ascribing it to the Lord as his peculiar power to open and shut the heauens and to send drought or rayne according to his good pleasure And in deede so it is very often repeated in the Scriptures that we might duly confesse it and thankfully euer consider it I will send you rayne sayth the Lord in due season and the earth shall yeeld her increase yea I will giue the fyrst rayne and the later that thou mayst gather thy wheate thy wine and thy oyle The vse of this knowledge we learne by the Prophet euen to say in our hearts Come let vs now feare the Lord our God that giueth rayne both earely and late in due season and which reserueth vnto vs the apoynted weekes of the haruest That a mist supplied the place of the rayne and watered all the earth we learne the great power of our God to furnish and steede himselfe euer with meanes to effect his wyll If hee haue not one thing he can take an other and neuer will he wante conuenient instruments of mercie for his children 2 Man was created of the duste of the earth that so base a matter might euer worke humilitie of minde cut the cordes of swelling conceipts for wherefore should dust and claye be lifted vp and cause a true remembrance of assured end that earth wee were earth we are and to earth againe we shall returne hee not we can tell how soone 3 But ere euer hee made Man hee made all thinges for man as was noted before The earth to goe vpon the heauens to couer him the Sea for walles Fishes and Fowles Hearbes and Trees to feede and comforte him to delight and accompanye him light by daye and the like by night manye a greene and pleasant thing and what wanted of such creatures for man before hee was Is this God a changeling was his care for man then so great and is it nowe nothing No no hee is the same and though wee haue sinned yet hee is intreated and for Christ as hee was hee will bee carefull and good for man and to man euermore Yet this is not all but consider we further of this thus That if this dealing shewed loue and care to Adam then howe is it not eache one of our cases at this daye in some respect For before euer hee would haue anye of vs to lyue and breathe in this world wee see had hee not prouided Parents and Freends houses and comfortes and whatsoeuer might bee needefull for vs O loue then to vs also most kinde and a care that may assure vs hee will euer care for vs. Loue him and feare him honour him and serue him hee is your GOD who prouided for you before you were borne thinges needefull for you against you should bee borne and wyll hee euer forsake you nowe when you are borne O fayth increase growe and bee sâ—rong helpe Lorde helpe for fleshe is full fraile and faynter then I would 4 God breathed in his face the breath of life man was made a liuing soule God gaue life then and who can take it awaye without his leaue Can raging tyrants bluddy persecuters flye Iudases No no till hee will you cannot dye thunder they and threaten they neuer so much and breathe out slaughter euerye houre against you God gaue life and God must take it awaye it is one prerogatiue of his you neede not feare Againe who can preserue lyfe but hee that first gaue it No man no meanes And therefore vsing as you are occasioned what God hath appointed of any helpes yet caste your eye euer vpon the Fountaine from whome life came at the first It is an other prerogatiue againe of his to preserue life also and to giue his blessing for that purpose to his creatures Hearbes or Plants meates or drinkes men and their counsels whatsoeuer Againe life is the gifte of God therefore abuse not what God hath giuen you It was not of your selfe but it was giuen you you must accompt for it how you haue vsed it to the giuers praise and your owne discharge 5 God made a Paradise a Garden most pleasaunt as euer was that it might bee for euer to posteritie after a figure of a celestiall place abounding with innumerable comfortes for the godly prepared in Heauen Hee made not man in Paradise but translated him and put him in it after hee was created that it might resemble that wee also shall bee remooued from the place where wee firste tooke our beeing to a place with our GOD where wee shall neuer take ending God set in this Paradise thinges not onelye profitable for vse but pleasant also for sight thereby assuring vs that hee disliketh not our pleasures any more then our necessaries but most gratiously â—â—oweth that wee should haue both so that wee will let the Tree of lyfe alone that is so that wee doe not swell aboue that which is allowed vnto vs but be obedient to God and with praise and thankes vse his creatures 6 God set man in this Garden to dresse and keepe it not allowing Man in his moste innocencye to be idle no hee would not his Angels to wante what to doe but made them ministring Spirites Howe then should hee nowe when corruption hath caused a cursse and that cursse giuen cause of force to labour alowe lothsome idlenesse Bee sure hee dooth not bee sure hee will not And therefore all honest mindes will not looke for nowe what was not lawfull
then me sayth the Lord is vnworthy of me In the Psalme it is sayd to the Church to euery member of it Harken O daughter and consider incline thine eare forget also thine owne people and thy fathers house secondly admonishing vs what a perilous thing countrey impietie is able to infect any man if he tary in it And therefore God draweth Abraham away from them because with them he should hardly euer haue been good 4 Whether did God call him surely to no certayne place but from his owne to some strange place which he would apoynt vnto him thereby making tryall of his loue so much the more by how much he knew no certayne place wherevnto to go It teacheth vs aboue hope vnder hope to cleaue vnto God and iâ— once we haue a generall commandement to leaue particularities not yet so manifest to his holy prouidence and the further manifestation of the same in his good tyme. 5 To what end doth he call him surely that he might make of him a mightie Nation that hee might blesse him make his name great and bring to passe that in his seede that is in Christ who shoulde descende of him that blessing might bee recouered which was lost in Adam and so all the Nations of the world be blessed So see wee playne how Gods dealings shoote euer at the good and to the good of them whom hee loueth and who obey him are ruled by him Many a man hath he drawen from home and out of his owne countrey but to his great good both in body and minde In body by honors preferments and earthly blessings many wherewith hee hath inriched him in a strange place In minde by a true knowledge of his holy truth there attayned vnto and got which otherwise in likelyhood had neuer beene How preferred hee Ioseph in a strange lande with many mo c. But marke how the Lord expresseth his fauour further when he saith I will also blesse them that blesse thee and I will curse them that curse thee c. thereby shewing vs what it is to haue him our God surely to haue a friend of him to our selues and to all that are friends vnto vs and a foe to all false harts harboring and hatching mischiefe against vs. And what can we wish more 6 How did God call him by his word and by this word at this day he calleth vs sending vs his messengers earely and late to speake vnto vs and to intreate vs as the Apostle speaketh in his name that we would be reconciled to him not dye but liue and inioy a place of eternall comfort for euermore with his owne selfe his sonne his holy spirit one God of maiestie glory and power with angells archangells Saints and Martirs the spirits of iust and perfect men To day then or any day when we heare his voyce harden we not our hearts neyther despise him that speaketh Christ Iesus For if they escaped not that refused him that spake on earth to wit Moses how much more shall we not escape if wee turne away from him that speaketh from heauen whose voyce then shooke the earth and now hath declared saying yet once more will I shake not the earth only but also the heauen c. 7 Hauing considered the Lords calling in the next place wee must consider Abrahams obedience which not onely appeareth 〈◊〉 this â—eâ—t but is honored with a most notable remembrance also â—y y e Apostle in his Epistle to the Hebrues for by â—aith saith he Abraham when he was called obeyed God to go out into a place which he should afterwards receyue for an inheritanâ—e and he went out not knowing whether he went c. A great obedieÌ„ce to leaue house home countrey friends where he was â—ought vy such an obedience as thousands of vs cannot brooke â—n these dayes though it were to glorifie God or serue our Prince and countrey in great measure but a farre greater to go he knewe not whether For what a doo would some of vs haue made at such a motion what folly what madnesse would we haue accompted it to leaue a place we knew and euer had liued in to go we could not tell whether But so did not Abraham he obeyed to go and to leaue all yea hee obeyed to leaue all and goe hee knewe not whether Marke therefore I pray you the nature of true faith and the measure of it in Abraham it wrestleth it striueth it ouer commeth at last all obiections of flesh and bloud and yeeldeth a holy and sweet obedience to the commandement will and pleasure of almightie God such faith shall honor vs as it honored Abraham if being in vs for our measure there shall flow from it such dutifull obedience to our God as occasion shall be offered and we called to now wherefore euer let vs thinke of it 8 But when wee speake of this obedience of Abraham in departing I pray you let vs remember euer that it was vpon a word commanding hym and calling hym as hath been sayde and not vpon his owne head The fourth verse sayth hee departed but how as the Lord spake vnto hym sayth the text c. Cutting thereby and therein the combes of all momish Monks that apply his example to their bad dooings and their leauing of friends as they saye and Fathers house to his example For Abraham was commaunded they not Abraham had cause least hee should bee seduced by his idolatrous kinred and countrey they not Abraham knewe not whether he went they full well Abraham carryed his wife with him and left her not they not so in any case Therefore you see how well this example fitteth them and how iustly they resemble it 9 If we note Abrahams age when he thus obeyed he was as is thought 75. yeares He liued 175. in all And so it appeareth that a whole hundred yeares he was a traueller and possest not the breadth of a foote as Steuen sayth of all that was promised to him and yet his faith fayled not but by the same he abode sayth the Apostle in the land of promise as in a strange countrey c. when we farre vnlike him faynt and are greeued with euery litle delay in the Lords doings 10 That Sara went with him we may see the obedience of a faithfull wife Not one grudging of her is mencioned not one obiection carnall and worldly either to excuse her selfe or to hinder him from that wherevnto the Lord had called him But she trusseth vp and away with him whither God should apoynt knowing his lot to be her lot in well or wo taking her selfe called when her husband is called as if she had by name bin expressed because God is no seperater of man and wife whome himselfe hath ioyned till death depart O honorable Sara for this obedience without crossing gaine saying contrarying repining and murmuring being a comfort and incouragement to
like therefore that God taught Adam and Adam his Children leauing behind him this holy practise as ancient as the world within a little that parents should instruct in religion the seede that God hath giuen them and so looke vnto them that euen their Cains if they haue anye dare doe no other but at least make a showe of obedience to God how wicked soeuer theyr hearts bee Such care would cut the combe of such vile atheisme as ruleth nowe and make all cursed spirits at least not to dare to showe their contempt of God and holy exercises appoynted for man to serue God withall and by as now they dare and do 6 But though they both offred yet marke you a difference in their dooings Cain brings an offering but Abell brings an offring of the fat of his sheepe which the spirit of God noteth by a repetition of set purpose with an edge of speeche saying not only that he brought of the Sheepe but of the fat of them of the fat of them Thereby deliuering to vs this difference betwixt a true heart and a false a true godly man or woman and a sinner They both offer but the one thinketh any thing good inough and the other in the zeale of his soule and fulnesse of his Lord thinketh nothing good inough He bringeth his gift and of the fattest that is of the best he hath and wisheth it were ten thousand times better This heate of affection towards God let vs all marke and euer thinke of it vneaseth such as in these dayes thinke any seruice inough for God halfe a quarter of an houre in a weeke c. And such as if they haue any tithes to pay to their Minister who is in the place of God to receiue them whilst that course standeth for his maintenance choose out the broken and blinde the halte and lame the scabbed and scuruye and the worst of euery thing thinking that also to good But these holow harted Cains and couetous hypocrites God seeth and their rewarde shall be as Cains was 7 Of whom it is sayd that vnto Cain and his offring God had no regard but vnto Habell he had See the contempt of God of so vnwilling worship so colde loue and grudged gifts Thus â—ill he serue such holow seruers of him but euer regarde blesse and like his true Abels and their offrings and what wish you more 8 Kain was angrie saith the text when he saw his brothers offring regarded more then his yea and exceeding angrie for his countenance changed and was cast downe Marke I praye you how hypocrites though they be hypocrites yet can they not abide to be serued like hypocrites no they will not giue God himselfe much lesse man leaue to deale with them as they deserue Kaine will fret and rage and fret if his false hart be reiected of God And all superstitious idolaters will doo the like if theyr fastings and prayers crossings and creepings and all theyr worship either in matter or manner or both disliked of God bee discountenanced That which they doe is wicked and naught and yet neither God nor man may say so or show so But we must be content you see this mallice for telling truth is not of two dayes age but as olde as Kaine 9 But how appeared this liking and disliking of their sacrifices and whereby knew they of it The vsuall answer and opinion is that either from heauen fire came downe and consumed Abels offring as that of Elias in the Kings of Salomon when hee dedicated the Temple or out of the Stone wherevpon it laye as wee reade of Gedeon But because the Scripture is silent let not vs be curious Contented with this that it did appeare what waye we knowe not certaynelye The texte is playne Kaine sawe the difference and was highlye displeased Some thing therefore was doone of God and some signe giuen of his gratious fauour more to Abell and his gift that came from a true heart then to Kaine and his gift not from the like proceeding 10 It is especially to bee noted that God is not sayd to haue respected onelye Abel his offring but to haue respected Abel and his offring putting a regarde of Abels person before the regard of his gift Thereby teaching vs that it is not with God as it is with men for men regard cheefly the gifts and then the persons according to their gifts if they giue much they regarde them more if they giue lesse they loue them thereafter but God quite contrary He respecteth first the person and then the gift and if the person please him his gift he accepteth if not no gifts of his doth God care for Now the person pleaseth onely in Christ and therefore no gifts but the gifts of the godly doth God respect Base is that minde that is wonne to loue by gifts or to dislike for want of gifts great inough Such sinne is not in God and therefore away with Opus operatum Such popish trash offendeth God It is not you see the deed doone that pleaseth God as they say but the partie that dooth it must first please God as you see heere He had respect to Abell first and then to his offering that is first it pleased him to accept in Christ Abels person and then the duties that came from his accepted seruant he regarded Like place is that in the prophet I haue no pleasure in you saith the Lord of hoasts neither will I accept an offring at your hands First professing the dislike of theyr persons and then his neglect of any thing they gaue Esay the like againe and many times elsewhere in the Scripture Wherefore if euer wee would that any thing proceeding from vs should bee accepted of God let vs labour first that our selues may be accepted by being truly grafted into him by faith with whome God is perfitlye pleased and for him with all that depende vpon him This dooth not the Papiste but weareth himselfe in outwarde things thinking for his manye fastings much babling and toyles of the flesh to bee regarded but you see the contrarye heere 11 This conceyued wrath in Kaine his brest stayed not sâ— but hauing leaue to lodge there a while it brought forth murder bloudy and vnnaturall of his brother a good warning to all that see it to beware of keeping wrath and lapping vp closely in theyr bosomes a conceyued displeasure for questionlesse it is the waye to greater sinne if God preuent not Olde anger prooues curssed malice and olde malice wyll haue murther cruell if other circumstances of time place and the like may bee had Let not the Sunne goe downe then vpon your wrath but stoppe beginningâ— in a godly zeale and preuent such ends by a godly care Marke the meanes to attaine his will he speaketh to his brother to go into the Fields and when he had him there he slew him
hee was ashamed of his Kindred but that hee would couer his Brethrens fault then wept hee and cryed so aboundantly that the Egyptians heard and the house of Pharao also heard Brideled then may be affection awhile but when the banke breaketh the streame is strong and who can then stop the course agayne a while Yet see a care of his Brethrens name euen in the midst of his pang and till all were gone hee would not touch them Such wisedome such gouernment and such discretion is most gracious wheresoeuer it is and would God wee migâ—t euer bee beautified with it Let loue be seene and let sorrowe shew but remember euer time and place Then cryed Ioseph I am Ioseph I am Ioseph doth my Father liue as if he should haue sayd feare no longer my deare brethren nether bee dismayed it is Ioseph your brother that hath thus dalied with you Ioseph your Brother your owne flesh and bloud and no other I am Ioseph I tell you euen Ioseph your Brother and cast feare away Doth my Father liue But his Brethren amased could not answere a word they were starke dumbe O mighty God what a change is here such endes to sorrowes can God giue when it pleaseth him and let all flesh giue glory to him Againe see a type of the Lord our God which may be comfortable Hee checketh vs and snubbeth vs he bindeth and imprisoneth vs that is he imposeth vpon vs sundry afflictions as Ioseph did vpon these his brethren and when hee hath tryed vs to his good pleasure wee thinking of this man and that man of this malice and that malice agaynst vs fearing and dismayde almost altogether in the ende hee can hold no longer but that bottomlesse mercie of his breaketh out and with bowels of loue hee cryeth vnto vs it is I it is I I am Ioseph your brother that is Christ your Sauiour your God and your Lord that haue not spared mine owne life but haue geuen it for you bee not afraid be not afraid but plucke vp your hartes and reioyce your sorrow is ended and your tryall finished I will be a brother to you and no worse for euer It is I it is I so sweete is the end in time of the troubles and tryals of Gods children Euen as vpon the Sea when he walked and his Disciples feared he cryed it is I be not afrayd be of good comfort Come nere vnto me saith Ioseph come neere vnto me sayth Christ Yea come vnto mee all yee that trauell and are heauie laden I will refresh you So againe in his day of iudgement Come yee blessed of my Father come come I am Ioseph your brother c. which kindnesse in him both heauen and earth shall heare then as Pharao his house heard now of Ioseph So fitteth this figure to our Sauiour 2 Now therefore be not sad nether greeued with your selues that yee sould mee for God sent mee before you for your preseruation c. This comfortable speaking of Ioseph to his brethren must teach vs by all meanes to comfort them which are truly humbled and wounded for their sinnes And the ascribing of his comming into Egypt to God teacheth vs to distinguish betwixt Gods finger and mans malice in the selfe same action for they differ greatly the one being sinfull to an euill end the other being gracious and mercifull euer for good In Iobs affliction God had his finger and Satan his with but what Satan maliciously God most mercifully directed to his glory and to Iobs good So the crucifying of our Sauiour and the afflictions of his children euermore Therfore it followeth not that if we say such things be of God by by it should be coÌ„cluded that he is author of euill You see the difference remeÌ„ber S. Austen God would neuer suffer euill to be done except he were able out of euill to draw good The land of Egypt yelded this comfort that the posterity of Iacob according to Gods purpose might be preserued in the same Therefore y e Godly are not burdensome to a countrey but a countrey is blessed y t it may relieue them and the inhabitantes inioy for them such mercy as peraduenture without them they should neuer haue So happily euen this land wherein we liue for the poore exiles of Gods flocke and we may do well to thinke of it to stay all grudging 3 That Ioseph calleth this deliuerance a great deliuerance being but from famine and bodily death it may fitly moue vs to thinke of our deliuerance from hell death and deuill by Iesus Christ in the bottomlesse loue of our most gracious Father and from ignorance superstition and popery from fire and fagot with most bloudy cruelty by a dread and deare a mild and mercifull Soueraigne of God for this purpose giuen vnto vs and placed ouer vs. O what deliuerances be these and how should we feele them within and publish them without day and night to the praise of God the fountaine of all and the honor of his annointed and appointed meanes for euer The Grecians deliuered but from bodily seruitude called their deliuerer a Sauiour to them and range it out Sauiour Sauiour that the Fowles in the Ayre fell dead downe with the crye Much more much more than ten thousand times may wee call the Lordes Annointed a Sauiour vnto vs. God giue feeling which I feare wee want 4 Then biddeth hee his Brethren goe tell his Father what honor GOD had giuen him in the land of Egypt making GOD the Fountayne of his preferment like a thankefull man and not worldly meanes like the gracelesse hartes of these times Promotion commeth neither from East nor West from North nor South but GOD raiseth vp and setteth with Princes euen with the Princes of his people That Ioseph would haue hs father neere him it noteth the comforte that is comforte indeede if GOD vouchsafe it frendes to bee neere one to another And that he promiseth to nourish both him and his may not be forgotten but for euer teach vs that if the Lord vouchsafe vs any thinge in this Worlde our Parentes portion shoulde bee there in with offer of vs before demaunde of theirs and all comfortable countenance vnto the ende Yea see if Ioseph bee not euen earnest and greedie to haue this comfort deriued to his Father from him and verily there is no more pleasure or sweete comfort to a good vertuous Childe than to doe good vnto his Parents according to the power that God hath giuen Fye of all filthy natures then too visible daily before our Faces in this accursed and daungerous time that being both riche and welthy warme and well furnished with all comfortes suffer not onely other frendes in kindred neere them to say nothing of the naked members of Christ but euen their Parents that bred and bare them to suffer both hunger and colde need and misery to their vtter shame