THE successe of things , and event of counsels is in the hand of God : for the way of man ( saith the Prophet Ieremy ) 〈◇〉 is not in his own power , Ierem . 10. neither lies it in man to direct his owne steps . The evidence of which positiue , and measur'd truth is in none descri'd more fullie , then in this Standard of examples , blessed Ioseph , the Prolocutor in my text . Not to wander in a Labyrinth , or maze of circumlocution , but a short tale to make , and that vndoubtedly true ; Iacob , as yee all know , had twelue sonnes , of whom it befell , that as in his flock there were some black , some white , so among his children some good , some bad . Ioseph was the yong'st saue one , and the onely respected of his father , either for the loue he bare to his mother Rachell , or rather because Iacob begot him in his old age . For children then begotten , are commonly best belou'd of their Parents , in that they make them seeme young againe . Whether for these , or other reasons , certaine it is , the superlatiue loue of the father procur'd an vnparallel'd envie in the brethren . For they stript him of his coate , cast him into a pit , and sold him into Egypt for a slaue . So soone as he was brought into Egypt , he was brought as it were sub hastâ , and sold the second time to Potiphar . Here the wittie malice of his Mistresse cast him into the dungeon , and laid him in the stockes , vntill the yron entered into his soule . But in processe of time ( as God would haue it ) the Prince of the people freed him from his bonds , and rais'd him to such a height of honour , as that without Ioseph no man could lift vp his hand , or so much as wagge his foote throughout all Egypt . Being in this state , and authority , the Allmightie cals every where a dearth vpon the land , so that Iacob is constrain'd to send his sonnes into Egypt to be their fathers Purveyors . At the first they finde rigour in his face , but the more he seekes to hide his affection , the lesse it will be hid , every one might read it in his eies . At length he puls of the vizard , and reveales himselfe to be Ioseph , their brother , whom they sold into Egypt . But perceiving that the sound of these wordes tormented their consciences with a remembrance of their ill-deserving guiltinesse , out of the natiue gentlenesse of his disposition makes it his glorie to passe by their offences , and labours to perswade them they did him a good turne in selling him ; that he had never bin so great , had not they so sinned , sweetely insinuating in these comfortable , and gracious tearmes . Be not grieved , nor angrie with your selues , that yee sold me hither : for God did send me before you to preserue life , and againe repeating the very words , God sent me before you to preserue you a posterity in the earth : at last he takes vp my text as a graunted conclusion . So now it was not you that sent mee hither , but God : and he hath made me a father to Pharaoh , and Lord of all his house , and a Ruler throughout all the land of Egypt .

Thus much is impli'd in the very barke , and rinde of my text ; but this is no time to angle about the shore , & therefore by your leaue I will let downe my net , and launch into the deepe , where you may finde a strange Action , and as strange an Euent . The Action is in the Mission , or sending of Ioseph into Egypt ; the Consequence , in that he was made a father to Pharaoh , a Lord of all his house , and a Ruler throughout all the land of Egypt . In the Action consider the principall , ouer-ruling cause , or if you will the Orderer , and Disposer of this Action , and that is put downe first Negatiuely , Not you ; Then positiuely , But God . The maine point is in the Modification of the Action , or in the manner how God sent him , and not they ; and how they , and not God . These circumstances are so involu'd , that I must handle them ioyntly . In the terminus , or Consequence of the Action , you haue Iosephs aduancement , or exaltation , and therein his Piety in ascribing all to God , as to the primarie efficient cause of his exaltation , He made me . Secondly , the Dignities , and titles conferr'd vpon him . The first in a borrowed sense is stiled paternall , and heere is express'd the correlatiue in that Paternity , Pharaoh , who made me a father to Pharaoh . The second title is Politicall , or ciuill , and that 's two fold , Lord , and Ruler ; the Seigniorie , or Place of this Dominion , and regiment , is of Pharaohs house , and throughout the land of Egypt , and here is design'd the Extent , and amplitude of this Dominion , and regiment , of all his house , throughout all the land of Egypt .

If any Criticall Sceptique shall perhaps discouer the former part of this text to be somewhat thornie , while the matter is in handling , let him knowe that I hold an argument , which is too vulgar , and too popular , not altogether proper for a Comitiall assemblie ; and yet if you can haue so much patience , as to attend vnto the euent , or Consequence , which is the later part propos'd , I doe not doubt , but through God's gracious assistance wee may gather some grapes euen from these thornes , and a few Roses from these Thistles . So now it was not you that sent me hither , but God . Such hath beene the stupiditie , & sottishnes of some Philosophers , that as if the sense of their bodies were sealed vp , and the faculties of their vnderstandings quite exil'd , I knowe not with what folly shall I say , or madnes , they link'd all occurrences to a poeticall chaine of fatall necessitie . Others no lesse desperately wilfull , fram'd an imaginatiue Goddesse of their owne fraile capacitie , & attributed the soueraignety to Chance , and Fortune . But diuines tell vs , Quòd Deus neque laborat in maximis , S. Ambrose . neque fastidit in minimis , sed membra culicis , S. August . & pulicis disponit , that the Almightie which dwells on high , humbleth himselfe to behold the thing's belowe , and besides his generall prouidence , which is seene in the governement of the whole vniuerse , particularly moderats , and sweetly determines each singular action , & accident from the greatest to the smallest . Math . 5. No sparrow lights vpon the ground , which is the smallest accident any man can thinke , without the knowledge , and foresight of God . Jer . 14. No drop of water falleth from the clowds without his ordinance ; and which is more , the very teares which trickle downe our cheeks be numbred in his bottle : what seemeth farther in the sight of man from any certaine course or line of Prouidence , then by the glauncing of an arrowe from the common marke to kill a trauailer passing by the way , and yet God himselfe is said tradidisse hominem to haue deliuered the man into the hands of the shooter . Exod . 21. The Whale which came to deuoure the Prophet Ionas , may seeme to haue arriu'd in that place by chance , but the scripture testifies , Io● . 2. Dominum praeparâsse piscem , that God prepared this great Fish to receiue the Prophet for the greater setting forth of his owne glory . By the diuersitie of opinions among these Brethren we may gather , that the selling of Ioseph into Egypt for any thing they knew , was accidentall , and yet this very Ioseph confesseth that he was not sold away by their counsell , and aduice , but by the prouidence of God , that afterwards he might bee better able to refresh , and relieue his aged Father in a common dearth , and misery . To come then to the Orderer , and Disposer of this , and whatsoeuer purpose , first you see that every thing , which commeth about , is in some sort God's effectuall working . Of him , by him , & from him are all things : Rom. 11. Things are of two sorts , good , or euill ; In good things there is no question , for the Lord's efficacie is stil working both in making , and in sustaining them in the being receiu'd from him . The difficulty is in things euill . Euill is either of punishment , or sinne ; of the first God himselfe is the Author , for out of the mouth of the most high proceedeth evill : Lam . 3. Euill of sinne is wholy from Satan's suggestion , and man's corruption . But yet here lies a Gordian knot , the vnloosing whereof hath exercis'd the wits of most ages . The Manichees not knowing how any euill could be deriu'd from Him , which is the fountaine of all goodnes , most blasphemously fram'd two beginnings , which is one , two Gods , a good , and an euill God . The Libertines being not able to distinguish an Accident from a Subiect ; the malignitie , or deprauation of the Action , from the Action it selfe , assign'd the fault , as wel as the fact , the obliquity of the worke , as well as the worke it selfe , to the only good , and righteous Creator both of things in heauen , & of things in earth . These men would haue God , and his doings subiect to their iudgement seate , and whatsoeuer they cannot comprehend within the narrow reach of their owne wits , they can finde no reason , nor goodnes in it . They will not make their iudgments agree to God's doings , but they will haue God to make his doings agree to their iudgments . Not to strike vpon these rocks of error , and heresie , but safely to keepe the maine , my first position is , that the treason , and cruelty in selling Ioseph proceeded from the brethren , and not from God ; The execution thereof , ( that is ) the selling it selfe , was likewise done by them , yet not without God's especiall permission , & powerfull gubernation . Treacherie , and cruelty is a breach of God's reueal'd will , and therefore cannot possibly passe vnder his approbation ; for all irregularitie hath such a disproportion with the Diuine Nature , that though Gods infinite power can doe all things , yet he cannot sinne , though Gods essence being incomprehensible be in all things , and all things in it , yet can neither sinne be in it , nor it in sinne ; though his goodnes , and loue in some kinde , and measure be extended to all his creatures , for he causeth his sunne to shine , and raine to fall vpon euill , and vpon the good , yet doe they not in any respect extend vnto sinne , but he persueth it with mortall , and implacable hatred . Indeed the naked action considered by it selfe must of necessity haue God for the Author , but the murtherous intention , which is the formall part , and the deformity of that action hath no more correspondencie with Him , then extreame heate hath with any mixture of cold , or the cleerest light with any shadow of darkenes . Hence some curiously distinguish betweene durities , and obduratio , making durities , hardnes of hart , man's sinne , but obduratio , bardning , Gods iudgement . For seeing the wicked are so in Gods power that they cannot sinne without his sufferance his permission is necessary to this , that they should actually commit , what they are inclin'd to commit , and this is most iust in God ; for though euill ( sayth St Augustine ) is not good , yet it is good , that there should be euill , in as much as God , who bringeth light out of darknes , is able to doe good of euill ; and it is iust in him to permit , where hee is not bound to hinder . If his knowledge bee not in euery thing hee is not omniscient ; if his presence were not in euery thing , hee were not omnipresent , so if his power worke not in euery thing , he is not omnipotent .

Farre be it from my attempt presumptuously to remoue those auncient bounds & limits of God's permission , dereliction , substraction of grace , exhibiting occasions of falling to the ill deserving : but hence to conclude that in the workes of the wicked , he hath no forwarder degree of disposition then bare toleration , so that his will should no way concurre with the selling of Ioseph argueth rather a preposterous , superstitious feare , then anie orthodoxe truth . For what is this but to ascribe weaknesse to the Almightie , if things may be done whether God will , or no ? What is this but to pull God out of his throne , to spoile him of his power , and violently to wrest out of his hands the office of iudging , and gouerning the world ? And therefore though the Schoolemens proposition be , God wills not sinne properly , in consideration of it selfe , as it is a meere priuation of that which is good ; yet they deny not but God wils sinne impropriè , accidentally , propter coniunctum bonum , for some good conioyned with it . Deum velle mala fieri , & Deum velle mala non fieri , non opponuntur contradictoriè , saith Aquinas , cùm vtrumque sit affirmatiuum , to say that God doth will that euill should be done , and that God doth will that euill should not be done , is no contradiction , seeing both the propositions are affirmatiue . For sinne , though it hath an outward disagreement , such as may be in a creature from the Creator , yet ( as it is well noted ) it hath not naturally , or intrinsecally , any inward , positiue contrarietie , in as much as God can make sinne as sinne , turne to an occasion of his glory . If it were absolutely euill to him , then should the Diuine Nature bee the worse for it 's being , which cannot stand with the impassibilitie of the Deity . I must needs confesse that some of our later writers haue not beene cautelous enough in enterlining their speeches in this point with sufficient warinesse , and circumspection ; witnesse those harsh tearmes of Gods exciting , stirring vp , enclining , and by a secret , ineffable instinct mouing mens hearts to doe euill . I knowe we may obserue the same words subiect to the like exception in S. Augustines 20 , and 21 Chapters , de gratiâ , & libero arbitrio ; in his 5 booke Contra Iulianum ; In Aquinas vpon the 9 to the Romans , and Bellarmine , though he gawleth Caluin herein , in his second booke de a missione gratiae , & statu peccati denieth not that God moueth , prouoketh , yea and in a sort commandeth some men to doe euill . To vindicate , and redeeme the simplicity of truth almost strangled through defect of a discreet , and sober handling , if the words be taken in a castigated , and well qualified sense , as they were taken by S. Augustine , and the first Imposers , the seeming harshnesse will easily be mitigated , & this stumbling blocke of offence quite remoued . It is one thing ( as I have learned out of an old writer ) to stirre vp , to bring forth , to dispose , and order mens euills , and it 's another thing to worke , and cause euill in men . It is one thing to make an instrument euill , and it 's another thing to vse an euill instrument , being already so made by another . To make an instrument euill is euill , to vse an euill instrument , is not euill simply , yea to vse an euill instrument to good ends , is good . Satan , and our owne will hath made vs all euill Instruments , God though we be now made euill , vseth vs well . Satan , and our owne will hath wrought , and caused wickednesse in vs all ; God moderateth , stirreth vp , and bringeth forth the euill , which Satan , and we haue caused in our selues , so that we vtter no part of that euill that is in vs , but where , and when it pleaseth the Gouernour of the vniversall world . Hence is that of Hugo de S. Victore , Deus malis voluntatibus non dat corruptionem , sed ordinem . He moueth , and stirreth vp the corruption of the heart , not by instilling , or infusing the least obliquitie into a man , whose minde was pure , and innocent before , but finding the minde corrupt , and defiled , puls as it were the Adder out of his hole , and bringeth forth the poison which lurked in the breast . If as S. Austin seemes to implie , he enclines their wills to euill for then iust deserts , it is not done compulsiuely , but according to their own , proper , naturall bent .

This euen the Philosophers could discouer through their glimmering light , namely that God being a simple , and pure act , ordinarily moueth all things according to the condition of the nature , which euery thing hath . He makes the heauens moue circklewise , because that motion is fittest for them . After the same maner he moueth man according to his wil , and reason , so that his choice , or will is not compelled , but whatsoeuer hee doth , hee doth it willingly , whether the same bee good , or whether it be euill . Hugo de S. vict . Peccatum necessariò sequitur ex gratiae substractione , sinne necessarily followes vpon the withholding of grace , yet not as the effect doth follow the efficient , for God caused not their crueltie , but only denied them his grace , which should make thē tender hearted , and louing . Neither doth it at all disparage , or detract from Gods iustice , that the wickednesse of these sinfull brethren is intermixed with his iust designes , for what can more magnifie his wisdome , and goodnesse , then that hee should bee able to perfect the faire , and straight lines of his righteous decrees by such crooked and crabbed instruments ? That like a good Physition of the flesh of Vipers he can make soueraigne Mithridate , and change their malignant poison into wholsome preseruatiues . If wee are not afraid ( as Anselme notes ) to confesse that infant is made of God , which yet is brought forth by the adulterous will of man , why also shall we deny that he is the author of that action , which is produced through an euill will . By one , and the selfe same heat of the sunne clay is hardned , & waxe mollified : it is one , and the selfe same showre which bringeth fertility , but according to the diuersity of the earth , the successe is farre different , for one earth produceth good fruits , and another sends forth thornes , and briars . Fixe your meditations vpon the fowlest thing that euer was committed , looke on Gods worke in it , it is most pure . For as it is in those double , two faced pictures , behold them on the one side , you see monsters , on the other side , the comeliest lineaments of the most perfect feature . So is it in those wicked actions , the same that man worketh sinfully , God workes most holily . Take a similitude from the heauens : the first , and highest heauen drawes by it 's motion the rest of the Planets , and that not by a crooked , but by a right motion ; but yet the orbs of the planets so moued , moue of themselues obliquely . If you enquire whence is this obliquity of motion in the Planets , certainely not from the first Mouer , but from the nature of the Planets . In one , and the same action man aimes at one end , and God aimes at another end , and therefore they worke idem , but not ad idem . Though these brethren did the act , which God would , and determined in his secret , eternall counsell , yet they did it not vpon those grounds , and for those respects , which God did purpose . When the father deliuer'd vp his sonne , and Christ his body , and ludas his master , wherefore is God in the deliuery iust , and man guiltie , but because in one thing , which they did the cause is not one for the which they did , as S. Augstine resolues the question . Here you may consider the blindnesse , & dulnesse of humane policy , when it is banding , and conspiring against the diuine prouidence . For when man seemes most to oppose it , he doth but effect that , which it willeth , and decreeth to be done . Giue me leaue to resume my former allusion , but in a different application . As the Planets haue euery one their motion in their proper orbe differing from all the rest , and most of all from that , which is first moued ; but yet contrary to their owne motion , wee see them daily wheel'd about with the Primum Mobile : so when the motion of our wills doe exceedingly vary one from the other , and all seeme to driue to a contrary end then at that , which God aimeth , yet are they so ouerruled by his power , that at last we meet together , and bend that way where hee intendeth . For the diuine wisdome ( saith Gregory the great ) knowes long before how to lay the foundation of waighty , and great successes to follow , and to dispose , and bring to passe things by meanes seeming cleane contrary . So this Ioseph therefore sold of his brethren that he might not be reuerenced , or honour'd by them , but therefore is he honor'd , because sold . Thus Gods counsells , and decrees whiles they are auoided , are fulfilled , & mans wisdome when it resisteth , is entangled . The consideration hereof makes S. Austine breake into admiration , and cry out , these bee the great , the wonderfull , and exquisite workes of God , that when man , and Angels nature had sinned , that is , had done not that , what he would , but what they would , euen by the same will of the creature whereby that was done which the creature would not , he fulfilled that he would . And therefore when in the last day Christ shall come to iudge the world , then in the most cleare light of wisdome it shall appeare , how certaine , and ineuitable , and most effectuall God's will is how many things hee can doe , and will not , but willeth nothing hee cannot doe , so true is that of the Psalmist , Our God is in heauen , hee hath done whatsoeuer he would . But least J should seeme illicitè curiosus , over-curious , and too inquisitiue about hidden misteries , J will here stint the prosecution of this point , making for better speed but a light footing in so deepe a sand . Sufficient it is for my purpose , and your information , that God did not barely permit , but also ordaine that Ioseph should be sent into Egypt , yet not in the fauour of the sin committed by Iacobs sonnes , but for illustration of his power , & preseruation of his Church . They sold him only to disgorge their malice , and to hasten his ruine , but God made this their sending into Egypt , not a bondage , but an embassage , not a sending vnto misery , but vnto glory ; and so J come from the perplexed circumstances of the action , to the happy euent , or consequence of the Action .

And hee made me . It is the saying of Tully in his second de natura deorum , Quia sibi quisque virtutem acquirit , neminem à sapientibus vnquam de eā Gratias Deo egisse . Because euery man himselfe getteth vertue to himselfe , therefore neuer any of the wise men did thanke God for it , as if the reason of man's vnderstanding was sufficient for a right gouernance . But the time of this ignorance is past , and the daies are come whereof it was prophesied that the earth should be full of the knowledge of the Lord as the waters couer the sea . Esay . 11. So that we religiously professe the ability of our nature is so wounded , that it needs a true confession , and not a false defence . For what is the very flower , and quintessence of mans wisdome , not guided by the spirit of God , to speake the best of it , but docta ignorantia , a learned kinde of folly , and profound simplicity . And this some of the Heathen themselues in that small knowledge of God , which sinne left them , did acknowledge him to bee the Author , and worker of the benefits they enioyed . In the Greeke Poets the stile runs {αβγδ} ; the Gods are the giuers of good things . The Romane Captaines hauing conquered their enemies , tooke part of the Lawrell , which they did beare in signe of the victory , Plin . nat. bistor . lib . 15. and laid it in the lappe of Iupiter . But they did not glorifie God as they ought , for they robbed him of his honour , and gaue it vnto Idols . Yea , part of the Lawrell they kept vnto themselues , sacrificing to their nets , and burning incense to their yarne . Which ouer-daring presumption in sharing with soueraignty , and Roiall Prerogatiue , is not only odious to the supreame Maiestie of the King of Kings , but to his Vicegerents , and Deputies here on earth . The Aetolians prou'd ridiculous , when being but Auxiliarie to the Romans in the warre against the Macedonians , Plutarch . they gaue out themselues the true Conquerers . But it is blasphemie in man to attribute either the strength , or glory of successes vnto himselfe . Saint Paul's Omnia possum , had beene ouer presumptuous , had he not added , in Him that strengthneth me . Phil . 4. To preuent this vaine affiance in our selues , the Prophet denounceth him cursed , which trusteth in man , Ier . 17. and setteth flesh to be his arme ; Ps. 40. for it is God which giueth strength to him that fainteth , and vnto him that hath no strength , he encreaseth power . Ad malum prior est voluntas creaturae ; ad bonum prior est voluntas creatoris . Mans will in wickednesse is the first deficient ; God's will in goodnesse is the first efficient . And therefore Ioseph hauing manus ad clavum , had oculos ad coelum ; his hands at the sterne , and his eyes in heauen . He rested not wholy vpon Pharaoh , knowing that kings are but the fingers of that Hand , which ruleth the world ; but elevating himselfe from the earth , soareth higher and like a true sonne of Iacob , behold's God vpon the top of the ladder of his exaltation . Hee made me a father ] Indeed the maiestie of Kings is sacred , we owe vnto them the bowing of the knee , the bending of the heart , for as God suffereth them to share with him in his highest title , so hath Hee giuen to them some resemblance of his power , for they also haue Potestatem vitae , ac necis , power of life , and death ouer their subiects . Yet forasmuch as their hearts are euer in Gods hands & he mouldeth , and turneth them , as seemeth best vnto him , they can neither raise vp , whom God would haue deprest , nor depresse any , whom God would haue raised vp . Which proueth it to bee a conclusion without exception , which the Prophet Ieremy hath in his 9. Ier . 9. Chapter , Let not the wise man glory in his wisdome , nor the mighty man in his power , but let him that glorieth , glory in this , that he vnderstandeth , and knoweth God . That Martiall King Edward the third outwent his fame , and was accounted to haue done things more commendable then his victorie , for hauing vanquished the person of the French King by force of battle , he put of from himselfe the whole glory , and gaue it most deuoutly vnto God , causing to be sung , Non nobis Domine , non nobis Domine , not vnto vs ô Lord , but vnto thy Name be praise ; for thou art worthy ô Lord , to receaue glory , and honour , and power . Thus you see that euery good and perfect gift is from aboue , Jam . 1. descending from the father of lights . A good thought ( as the Schoole speakes ) is gratia infusa , a good word is gratia effusa , and a good deed is gratia diffusa . Through his grace , which is the God of all grace , men are whatsoeuer they are . And so I come from the Author , or Primary cause of this aduancement , to the aduancement it selfe . And he made me a father to Pharaoh , a Lord of all his house , and a Ruler throughout all Egypt . ]

First stript , then sold , after that imprisoned , & after all , exalted , and made the great commander of Egypt , that a man may truely say , his fortune had as many colours , as his coat . Twice he lost his coat , once in the hands of his brethren , & again by the hands of his mistresse , but after all , Pharaoh inuests him with a ring , & a royal coat . I forbeare the various rendring of the word [ Father ] following onely S. Ierome , who tells vs that in the originall , it signifies a father to the King , S. Jerom . in tradit . Heb . or a principall Counsellour . There 's no ciuill name more honourable , and lesse subiect to enuy , as Plutarch obserues in the life of Romulus , whose chiefe Citizens did therefore assume to themselues the name of Patricij . In the booke of Hester , E●●h . 16. Haman a principall Counselour is stiled Pater Artaxerxis , the father of Artaxcrxes ; ● Chron . 13. And Rehobeam on the contrary being fourtie yeares old for his folly is term'd a child . Let not therefore the rigide censure of any esteeme wisdome and policy , altogether incompatible with yonger men . For God measureth not his endowments by number of yeares . Hoarie senses are often couched vnder greene locks , and some are riper in the Spring , then others in the Autumne of their age . God chos'd not himselfe , but young David to conquer Goliab , and to rule his people . Not the most aged person , but Daniell the most innocent infant delivered Susanna from the iniquity of the Iudges . A true Elias may conceiue that a litle clowd may cast a large , & aboundant showre , and the scripture teacheth that God revealeth to litle ones , what he concealeth from the wisest Sages . His truth is not abased by the minority of the speaker , who out of the mouth of infants , and sucklings can perfit his praises . The Angels which sometimes appear'd in youthfull semblances giue vs a pregnant proofe that many glorious gifts may be shrowded vnder tender shapes . Timothy was young , and yet a principall Pastor ; St Iohn not old , and yet an Apostle ; Ioseph of a tender age , and yet made a father , and principall counselor to Pharaoh . I know that they , which write of common wealths , obserue three especiall causes , why the aged sort should seem most indifferent to discharge so high a calling . The first , is the proofe of experience in things passed ; the second , due consideration of the time present ; the third , a good vnderstanding of all that may follow . How beit the forwardnes of youth is not excluded from advancement , if they proue themselues in manners , wisdom , & discretion old . To many Nature hath giuen her gifts , some education hath profited , others by learning are made wise , and the vnlearned are taught by obseruing histories , which the wise Counselour Cicero makes equal to that , which is before concluded of age . The proofe of which abilities receiues it 's strength from Ioseph : hee was so wise , as Pharaoh said none like him ; so faithfull , as being a prisoner himselfe , yet was made Keeper of the prison , and kept that , which kept him : So chast euen in the heat of alluring temptations , as he lost his cloake to keepe his honesty , whereas many sell their coat to loose their honesty . How kind & loving he was to his father , looke in the 42. Chap : of Genesis : there you shall see by the corne which he sent in the famine to feed him , and Gen : 45. by the chariots which he afterwards sent to fetch him . His providence , and circumspection for the Prince & country , S. Ierom . i●tradit . Heb . in Gen. 41. was ratified , when they cried before him a Sauiour of the world , or as it were a God vpon earth ; for the backs and the bellies of the whole land did blesse him . So that in Ioseph we haue the right character of a perfect Counselor . For as gouernment is truly called Alienum bonum , the good of others , so are their mindes too narrow for publike places , who thinke they are advanced only for themselues ; that account honours , and offices rather the fauour of their Prince , then their duty to the King , and common wealth ; that vse them as immunities to their greater ease , and not as burdens to their greater cares . But I leaue discoursing of this dignitie , that I may speak a word of the correlatiue . Saint Ambrose vpon the 9. to the Romanes telleth vs , that the name of Pharaoh , was not a proper name , but rather a sur-name ; for the Kings of Egypt were then called Pharaohs , as the Romane Emperors were Caesares , and Augusti . Pet . Mar. in 9. ad Rom. Peter Martyr deriveth it from the Hebrew verbe {αβγδ} which in the coniugation Hiphil , signifieth to avenge , as if the wise men of the Egyptians intimated by that furname the power of a king , who as S Paul saith , beareth the sword , Rom. 13. and is an auenger against those that doe euill . I stand not on the Etymologie , but only obserue the goodnesse of Pharaoh , in selecting a man of vnderstanding to be his publike Officer , & principall Counselour . And here my heart daunceth with ioy , and my mouth is ready to ouerflowe with praises , when I consider how as Solomon the first , so our Royall Solomon the second , the wisest since the first for politike wisdome , hath notwithstanding his sage Counselors for aduice , and information . O that the Penny father Patrones of these desperately sinfull times , to whose trust is committed the care of prouiding Patres nutritios , Nursing Fathers , to feed the flocke of Christ with the sincere milke of the word of God . O , I say , that these Patroni Ecclesiae , or rather Latrones Ecclesiae , for many of them haue turn'd their patronage into pillage , would at length imitate the example of this heathen in promoting Iosephs for the good of the Church , and the Commonwealth ; then should wee not see so many glorious lights of diuine truth ready to expire , and powre out their soules here in the bosome of their Nurses for want of a free , and comfortable passage to the exercise of their Ministery abroad . {αβγδ} , was once the complaint of Nazianzen ; and these men goe about to make vs renew it now , Naz . Orat . 20. the sacred , and honourable order is in danger to become the most scorned order , {αβγδ} , because Ecclesiasticall preferments are not commonly confer'd on those , who are most sufficient to serue the Lord , but on those , who are best able to serue the turnes of their greedy Patrones , which thinke them to be men of the best gifts , who are most able to giue . This is it , which rents and teares in peeces the very heart-strings of the Church , and sucks out the very inmost blood of Religion . For when Protestants shall vndoe those many good workes which Papists haue done , yea which Heathens haue done , we are at a stand , as Iosuah was at the siege of Ai , and knowe not what to speak ; only thus much we may affirme , where is want of sufficient liuing , there wil be want of able Preachers , and where such Preachers are wanting , there the people perish . The people indeed shal perish in their sinnes , but their blood shall bee required at thy hands , which hast beene the cause of their spirituall famishment . Phaerach that his people might not be consumed by famine , sets vp Ioseph , a Man of knowne worth , to gather food for the prouision of the land ; but many of these are so farre from making wise Ouerseers of Christs flocke , that they vse all the meanes they can to procure both a spirituall , and corporall famine in the land . For they throw downe Townes , and Towneships , and which is monstrous , they strippe the world of Men too , for they put out men God's owne Jmage , to bring in Sheepe . Nero , and Diocletian destroyed but men , these destroy Humanum Genus , euen mankinde it selfe . Howsoeuer they may giue loosers leaue to speake . Turno tempus erit , quo magno optauerit emptum Intactum Pallanta , & cum spolia ista , 〈◇〉 . diemque Oderit . The time will come , wherein they will wish they had not so diuided Christs seamelesse coat ; they will finde the Church goods are but a coale , which they carry from the Altar , as the Eagle did , but it will consume their nest , as that did hers . For it oft comes to passe that great houses are strangely , and suddenly made desolate , by a cause not considered of the world , but secret in God , and that is for some oppression either in the Sonne , in the Father , or in the Grandfather , for Nullum tempus occurrit Dea , it is all one to God , either themselues shall liue to see their wealth pull'd out of their hands by a higher power , or their Children shall wast it in riot , & prodigality , or some of their posterity shall forfeit it by disloialty , and yee shall finde it true , which is said , that tertius hares non gaudebit , the third in descent shall liue to loose it . But J leaue these men to the scourges and lashes of an amazed conscience , and to the expectation of a dreadfull sentence , vnlesse they repent of their sacrilege , and carelesnesse in preferring learned Fathers , who should beget children to God through the preaching of the Gospell . Pharaoh in bestowing his dignities did more regard the publique good of the Countrey , then the priuate gaine of his owne purse . The Man hee exalted was not a Mushrome of a nights growth , but one made for publique seruice . He was able to bee a Father to Pharaoh , and therefore was his honour equall to his vertue . For he was made a Lord of all his house , and a Ruler throughout the land of Egypt . Lord , and Ruler .