of time for there is no beauty without order The day and the night were before divided what needeth God now to make a second division here You must understand that there are two dividings the one is a division in duo into day and night the other is inter duo the day is assigned to the Sunne the night to the Moon When the whole is parted it is divided The man in the 12. Luke 13. said to Christ Bid my brother divide the inheritance with me So that a thing is divided tum separatur cum separatum diversis assignatur The Sunne is as it were the surveyor of mens worke the Moon and Starres are our watch-men when we doe take our rest The Lord giveth the Sunne for a light for the day and the courses of the Moon and Starres for a light to the night Jer. 31. 35. By the ascending and descending of the Sunne we have our hours our dayes our seasons hereby we have dayes shorter and longer and for that the Sunne had so many good qualities and was so worthy a Creature men of other Nations and in times past gave glory and worship to the Sunne to it they did erect Altars build Temples and offered sacrifice But non dominium sed ministerium dedit Deus Soli. The second use is for signes Homer did say so much that they were as signes to admonish us It is good for Star-gazers and out of this place they doe gather that by the Starres they may foretell things to come Ambrose imputeth no fatall destiny that cannot be shunned to these signes but rather that they are signes for direction The Chaldees and the Persians did foretell by the conjunction of Starres that there should be inundations and that such things are inevitable but for the most part even then when they said should be wet there was the greatest drought Hereby they cast figures and shew mens Nativities but the Lord saith Jeremy 10. 2. Learn not the way of the Heathen be not afraid for the signes of Heaven though the Heathen be afraid of such Most excellently saith the Lord in the 44. Esay 25. I destroy the tokens of the Soothsayers and make them that conjecture fools and I make their knowledge foolishnesse Their knowledge is foolish vanity it is inutiles querenti and impossibilis profitenti No inevitable destiny is to be ascribed to the Starres for all that is is in the hands of God They are signes to the Husbandman by them God giveth him discretion to sow and to reap in season Esay 28. 26. They are signes to the Mariners to them which sailed with Paul toward Rome nor Sunne nor Moon appeared for many dayes Acts 27. 20. They are signes to the Physition for his criticali dayes The Sunne is a signe and as trumpet to the Beasts which when it riseth they doe retire to their dens and then goeth man forth unto his work Psal. 104. 22. They are also spirituall signes and holy signes they that dwell in the uttermost parts of the Earth shall be afraid of thy signes Psal. 65. 8. The Sonne of man at the latter day shall be as the light of the Heaven Luke 17. 24. God will then shew wonders in Heaven and tokens in the Earth blood and fire and vapours of smoake Acts 2. 19. So that these lumina when we behold them and think of the later day are signa poenitentiae they are buccina poenitentiae from whence are certain influences the Moon to the waters the Sunne to the Earth If God be pleased sweet is the increase of the Sunne and sweet is the increase of the Moon Deuteronomy 33. 14. But if God be angry then is it otherwise And they are for seasons they are signes for place Deut. 4. 47. Moses bids the Israelites to remember the signes and Acts that God did in AEgypt Deut. 11. 3. They are for times to every purpose there is a time Preach 8. 6. for oportunity is the very bud of time They were for seasons inrebus sacris in Gods feasts and holy-dayes God hath appointed the Moon for certain seasons the Sunne knoweth his going down Psal. 104. 19. By the Sunne the dayes are hotter and colder The Moon is made to appear according to her season the feasts are appointed by the Moon the moneth is called after the name thereof Ecclesiasticus 43. The Moon is a direction of the Passover every seventh day is the Sabbath state tempora sunt a Sole in things civill Faires meeting and ordaining Magistrates is by ordinata tempora The Moon hath a short motion the Sunne hath a great wheele for his whole course in a year for his compasse by dayes There is the morning Starre shining from the end of the night to the beginning of the day the evening starre the end of the day to the beginning of the night The Sunne in the day the Moon in the night are for their seasons the revolution of the Sunne is in a year of the Moon in a moneth The Sunne did rise to Jacob after he had wrastled with the Angell chap. 32. 31. The Passover was to be offered at Even at the going down of the Sunne in the moneths of Abib Deut. 16. begin So that the Sunne and the Moon are for seasons as it is in the 104. Psal. God saith Job in his 26. chapter 13. Hath furnished the Heavens and framed the crooked serpent which is taken for the Zodiack God saith to Job Canst thou bring forth Mazaroth in their time Canst thou guide Arcturus with his sonnes Job 38. 32. The Sunne runneth about in a day and in a year it goeth to each Tropick In accessu begins the Spring in decessu the Winter For themselves They are for illumination to be a light that is to give light to be a light even at midnight The Sunne is a light perpetually when it is absent from us it giveth light elsewhere to us it giveth light while we doe need it It is for us so that we may say to the lights sit vos non vobis they are for the Earth and for the Heavens they are for lights in the Firmament and to give light upon the Earth Sol est propter terram this is an honor to us and humility in them The Sunne commeth forth as a Bridegrome out of his chamber and rejoyceth like almighty man to runne his race Psal. 19. 5. So that it is for the Earth it was made to serve and lighten the earth take thou therefore heed lest thou lift up thy eyes unto Heaven and when thou seest the Sunne and the Moon and the Starres with all the hoste of Heaven thou shouldst be driven to worship and to serve them Deut. 4. 19. It cutteth off their adoration for creavit eos in ministerium cunctis Gentibus Sol o Deus est famulus Luna est ancilla tua ambo sunt in ministerium homini Non sunt conservi sed servi hominum Non sunt cum terra sed propter
begin naturally a communionibus but there is nothing with which all things doe more commonly communicate than the light of the Son ergo it is first for it is the communication of Heaven because all the Starres doe borrow their light of it and we see by it on earth it is oculus noster by which we see and it is their Cresset to light all them There are some which will have a reason of Gods works and would know how it could be that light should be first made and four daies after the Sunne to be made which was the cause of it But to these I answer that their absurd doubt doth argue small skill in Philosophy for they speak as if the light were an affection and quality only of the Sunne for we see that the fire on earth the meteors and lightnings in heaven the scales of Fishes and a dark wood have also light in them And what doth give light to these I answer not the Sunne But admit the same were the cause of light yet we see that many things have their proceeding in nature before things on which they have after their dependance As all agree that the livor in a man hath the precedence in nature and yet after it hath his dependance on the heart as his chief for though the light hath now his dependance on the Sunne yet then it had his precedence And as Christ was long before he took the body of Flesh so was the light a certain time before it took and was joyned to the body of the Sunne Again we may say that though the Sunne was not created now yet the substance of the Sunne was now made and so we may understand lux for corpus lucidum which after was perfected Last of all this of St. Basill will overthrow their doubt For if a man will grant to God that he made all things without matter of nothing then we must also grant that he can make light without the Sunne for God doth not depend upon ordinary means he is not bound and tyed to the Sunne that by the means thereof light should shew for he can give light without it three dayes by miracle at the beginning and will for ever give light without the Sunne after the end of the world The Hebrews spake of three Creations 1. De nihilo 2. In nihilo 3. Super nihilum All things were of nothing the light was in nothing the earth hanged upon nothing Job 26. 7. Tell me saith Job on what the earth dependeth and I will tell thee on what the light then did depend for it was miraculously giving light without Sunne A word of the second point Job telleth that it is a probleme and a hard question to know from whence the light is Job 38. 19. and in the 24. verse That it is more than mans wisdome to answer it for the very light is darknesse and ignorance to us for all that reason can conceive of it is this that either it must needs be a substance or else 〈◊〉 substantiae that is flowing or proceeding from a substance as a quality or affection of it if it be a substance it must be a spirituall or a corporall substance a spirituall substance it cannot be for it affecteth a bodily substance bodily it cannot be for the motion of it is a moment for with a flash it lighteneth all and also if it were then it must be granted that two bodies are in one place as the ayre and the light at one instant but indeed as they say of the Element that they are next kinne and affinity to accidents so we may say of light Preach 11. 5. there is a light of knowledge and a light of comfort The execution of the Precept The execution of the Precept was of the nature of the Preceptor and Commander 2 Cor. 4. 6. For as by his word he made the Whale bring Jonas safe to land so here he caused light to come out of darkness Rom. 4. 17. calling things that were not as if they were as the motion of the lightning is that is in an instant with celerity comming from the East to the West Luke 17. 24. so was the Creation of it for the facility of making it we know that no work is impossible to God Luke 1. 37. For as casie as it is for man to speak any thing so casie it is for God to doe any thing God 's dictum factum is all one and alike to him Wherefore we may conclude with David that Gods word runneth swiftly to the performance and execution of his Will It is easily and speedily done There is matter to be learned to lead us to good motions But of this hereafter Viditque Deus Lucem illam bonam esse Gen. 1. 4 vers THE meaning of this is That as we have seen Gods wisdome and power in the execution of his Will so now we may see the goodness and mercy of God in the confirmation and approbation of the light which he 〈…〉 allowing it as good for our use Job 28. 3. 〈…〉 God gave not the light to the Moon but to us that the light might arise to us The reference that this verse hath with that which goeth before is this God made things before and here Moses sheweth the quality of it that it was even in Gods judgement very good and perfect that is as the Philosophers say God in all his works limiteth together bonum ens for all that he maketh is passing well made The difference between Gods works and ours which sheweth the difference between Gods works and ours For it is our manner so we doe a thing that God willeth or that we purpose it is no matter we care not how it be done But here God teacheth us by his example that we should in attempting any thing have a speciall care that it be good and welldone Also it is usuall with us that the thing we make in haste is as we say canis festinans that is it is rudely and blindely done and therefore that which a man will doe well he taketh great pains and leasure about it because it is a hard and difficult matter to doe a thing well but God doth and can doe things well and perfectly well with ease with quick dispatch even in a moment with great facility and celerity and yet we see he confirmeth it to be very good in these words Two parts the View and Confirmation to be good Therefore there are two parts First the view which God taketh in beholding the light Secondly his testimony affirming and confirming it to be good The View Touching the first As before we haveheard of Gods speaking so here now we are to consider of Gods seeing Touching both which Moses by Gods spirit is taught to speak after the manner of men in our phrase and dialect that it might be to our capacity for he cannot speak to us as to spirituall but as to
terram Great then is their humilitie to us which are subject to corruption whose brothers and sisters are the very worms So that the Sunne in his very name in Hebrew doth import that it is not Deus but servus hominum At Joshua's commandement the Sunne stayed in Gibeon and the Moon in the valley of Aielon Joshua 10. 12. Isaiah showed this sign that Hezechiah should restore his health he brought the Sunne back again ten degrees God then sheweth great favour unto man that can make the Sunne to stand still and retire back again 2 Kings 20. 9. These Lights then were assigned to divide the day from the night their Function is for the inferior Earth and the superior Heaven they were ordained for the decking of the Celestiall part and for the use of man and lastly for the glory of God They doe serve for the Earth and they doe shew forth Gods praise yea the starres of the morning praise God together Job 38. 7. The Sunne and the Moon and all the bright Starres shall praise him Psal. 148. 3. Et fuit ita Fecit enim Deus duo illa luminaria magna luminare majus ad praefecturam diei luminare minus ad praefecturam noctis atque stellas Et collocavit ea Deus in expanso coeli ad afferendum lucem super terram Et ad praesidendum diei ac nocti ad distinctionem faciendum inter lucem hanc tenebras viditque Deus id esse bonum Sic fuit vespera fuit mane diei quarti Gen. 1. 15,16,17,18,19 BEFORE we have spoken of the Decree now of the execution and of the return of the censure or approbation and so we will end the fourth day Of them in order and it was so some say fecit others posuit all the six dayes work stand upon these three joynts creavit fecit and sint It was so It was so This is the return and execution of Gods Decree it is the usuall eccho of Gods word it is the Amen of that which proceedeth from his mouth herein is the verifying of his edict the power of his word and the expedition of that he commandeth Herein is the conformity of the return and the commandement and the continnance of that is commanded Let this suffice for and it was so For the continuance God promiseth to David I will stablish thy seed for ever and thy throne from generation to generation Psal. 89. 4. These lights are placed in the Heavens where is no error by his power they were made he bringeth forth the innumerable hoste of starres by his word the Lord biddeth Abraham to look up unto Heaven he biddeth him tell the starres if he be able to number them and he said unto him So shall thy seed be chap. 15. 5. For the expedition The Sunne rejoyceth like a mighty man to run his race Psal. 19. 5. He runneth a long race in a short space For the conformity in the Heavens we doe daily pray sicut in Coelo in Terra that Gods will may be done in Earth as it is in Heaven As for the constancy of the Heavens it is circular regular and certain God did swear by his holinesse that he would not fail David saying His seed shall endure for ever and his throne shall be as the Sunne before me Psal. 89. 36. Thus saith the Lord Jer. 33. 20. If you can break my covenant of the day and of the night that there should not be day nor night in their seasons then may my covenant be broken with David my servant that he should not have a sonne to sit upon his throne But as the armie of Heaven cannot be numbred neither the sand of the Sea be measured so will I multiply the seed of David And it was so Eclipses and Conjunctions are by their certainty oh wonderfull is their immutability in their continuall mutability by them is the differences of all times of all seasons It was so even by the hand of God by his hand they were made they were placed Every good and perfect gift is from above and commeth from the father of lights with whom is no variablenesse James 1. 17. The Earth is immovable yet subject to alteration the Starres are in their motion immutable they were made to lighten the Earth to rule the day and the night they were not made to be adored Austin maketh this dialogue between these lights and man Creator est supra me te qui fecit me te me prote te pro se this is spoken by the Sunne God made these lights for man he made man for himself David in the 8. Psalme 3. saith When I behold thine Heavens and the works of thy fingers the Moon and the Starres which thou hast ordeyned What is man say I then that thou art mindfull of him or the sonne of man that thou regardest him Thou hast made him little lower than God and hast crowned him with glory and worship thou hast given him dominion over the works of thine hands yet is he by Abrahams confession but dust The worms are his kinsfolk saith Job The words of his mouth are iniquitie and deceit saith David Psal. 36. 3. Creata sunt omnia per Deum Patrem ordinata sunt per Verbum ornata per Spiritum His spirit hath garnished the Heavens Job 26. 13. Let all the Kings of the Earth sing the praises due unto the Lord Psal. 138. 5. Austin saith well What greater obedience can there be dixit and facta sunt What greater love can there be then quod pro nobis facta sunt Oh therefore let all the Nations of the Earth be thankfull to the Lord who hath made us and them and them for us Of what are they made surely of somthing sit lux that was of nothing fecit stellas that was of somthing He created the form and formed the matter fecit and fuit is not all one the matter is the light the Heavens is the form God hath stretched out the Heavens which are strong as a moulten glasse Job 37. 18. They are made by the best opinion of water and light The Sunne and the Moon Now what is made Two great lights the Sunne and the Moon which are as a great fire and the Starres are as little sparkles as two great torches and as many little wax candles The Moon is lesser than many starres according to Astrologie which Moses doth not impugne though it be a lesser body yet is a greater light in respect of the starres and a lesser in regard of the Sunne and so saith Moses Moses was very great in the land of Egypt not great of personage but great in favour Exod. 11. 3. The greatest Apostle is not taken in the quantity but in the quality the great men are said men of dignity of account that are in much favour Paul counteth himself the least of the Apostles not as one of lowest stature but of least desert David was great
in excellent order The Astronomers doe say that the standing of the Sunne and the course of all the starres is in uneffable wisdome The Sunne riseth and goeth down and draweth to his place where it riseth the winde goeth towards the South and compasseth towards the North the winde goeth round about Preach 1. 5 6. The Starres nor Planets could not be placed neither higher nor lower By the removing of the Sunne the corn when it is sowed receiveth moisture at the spring it maketh the Corn to appear it by its heat ripeneth the same God by making them set them in order he made them after the Heavens He made the Earth first Herbs after and the Sea before the Fishes the leaves are after the Tree All the Host of Heaven saith the Lord shall fall as the leaf falleth from the Vine Esay 34. 4. They lighten the Earth they are called oculi mundi we doe see good and evill and yet we doe doubt but the light giveth discretion to discern but the light of mine eyes is not mine own Psal. 38. 10. By their light we number we measure and order the Earth It receiveth no light by mans industry this light is lucerna pedibus by them God doth impregnate and extracteth the fruits they rule the day and the night and they serve for the use of man Abimelech lay in ambush in the dark night but he rose as soon as the Sunne was up to fight with Gaal Judge 9. 33. So they have imperium ministerium the evening and morning is ruled by the Starres the night by the Moon and the day by the Sunne yet they doe serve the use of man by the devotion of the Sunne the dayes are longer and shorter by them the light is separated from the darknesse by the course of Heaven we have hot and cold dayes the year the moneth the day are reckoned and distinguished by the Hoste of Heaven Ezechiel 31. 1. The Moon in the full is the Summer of the Moneth the conjunction is as it were the Winter They are to divide light and darknesse this is for mans sake in respect of the Creatures The Sunne is the protector of man and when he ruleth it is the time of labour but when the Moon ruleth the night commeth and restoreth strength Who may abide the comming of the day of the Lord Malach. 3. 2. darknesse is as it were the drosse of light the purest metals have their drosse Now of the Approbation and God saw that it was good No evill is to be ascribed to the constellation of any starre for all the starres that God made are good The good of the light is visible there is in it a morall goodnesse for malus odit lucem quaerit tenebras The Adulterer the Theef the Murtherer are the Children of darknesse so that in light there is a morall goodnesse Therein also there is a pleasant good The light is a pleasant thing it is a good thing to the eyes to see the Sunne Preach 11. 7. Herein bonum and jucundum doe meet together Falshood and wickednesse dwelleth in dark places but veritas non quaerit angulos Fear was upon the Mariners when neither Sunne nor Starres in many dayes appeared Acts 27 20. But Sol and solace dwell together they have bonum utile Their use and profit is to light the Sunne is clavus vitae by them we have direction to judge and discerne Hereby is the managing of dayes and of nights alternatio temporum vicissitudo rerum Hereby is a time to sow and a time to reap Hereby is confusion of times avoided So God saw it was good in all goodnesse God maketh his Sunne to arise upon the evill and the good and sendeth rain on the just and the unjust Math. 5. 45. So that the light is an argument of Gods goodnesse The spirituall use For Admonition Now we will give you some small spiritual use Out of them we may learn admonition of our end by their end for the Heavens shall be dissolved and folden like a book all their hosts shall fall as the leaf falleth from the Vine Esay 34. 4. so that out of the book of the Heavens we may learn admonition Admonition Let us not be a disobedient and gainsaying people Rom. 10. 21. but let us doe good under the Sunne sub bono simus boni For the proceeding The course of the Sunne and the Moon is good and still in motion Let not us then be idle non vivamus ignavos annos vanos dies lest that come on us which came upon the AEgyptians Psal. 78. from Heaven God rained down Heavenly Manna the wheat of Heaven the bread of Angels as it is in the same Plalme wherefore cast off lying and speak every man truth unto his neighbour Ephes. 4. 25. Austin saith well Cum occidit visibilis Sol occidat iracundia tua ne occidat tibi Christus Sol invisibilis The Sunne and Starres are wonderfull works of God Ambrose saith Sapientes admirantur magna stulti admirantur nova ut cometas the Starres the Sunne and Moon are the vessels of his goodnesse David saith When I behold the Heavens the works of Gods fingers the Moon and the Starres which thou hast ordeined What is man said I that thou shouldest remember him or the sonne of man that thou shouldest regard him Psal. 8. 3. And as the visible Sunne doth daily arise so saith Malachie Unto them that fear Gods name shall the Sunne of righteousnesse arise Malach. 4. 2. Christ is this Sunne of righteousnesse And the Church is fair as the Moon pure as the Sunne Cant. 6. 9. The Church is full of spots but cleared by the Sunne of righteousnesse the Church waxeth and waineth and still is renewed as the Moon the words of the Prophet is as a light that shineth in a dark place untill the day dawn and the day-starre arise in your hearts 2 Pet. 1. 19. In the time of the Prophets was darknesse but at Christs comming there was a perfect light The knowledge of faith is as the morning light which groweth lighter the knowledge of reason is as the evening which groweth darker and darker Imitation Out of the Heavens we have an use for imitation The Sunne riseth visibly and continueth his course We must continue in the good we have begun we must learn courage of the Sunne which rejoyceth like a mightie man to runne his race that we may shine among the crooked Nations as lights in the World Philip. 2. 15. that we should not only have light in our selves but learn by the Moon the Sunne and Stars to give also light unto others Men light not a candle and put it under a bushell but on a candlestick to lighten those in the house Let your light so shine before men that they may see your good works and glorifie your father which is in Heaven Matth. 5. 16. Let the streams of our light succour the poor be you liberal
he had sent for him Israel said I have enough Joseph my sonne is yet alive chap. 45. 28. So then children are a comfort to their Parents and a staffe to their age they are a beauty to the Common-wealth The sonnes growing up in their youth as plants and the daughters as the corner stones graven after the similitude of a Palace Psal. 144. 12. They are also a strength unto the Common-wealth As the arrows in the hand of the strong man so are the children of youth Psal. 127. 4. The Prophet in repeating the blessed estate of Jerusalem after the return from her captivitie saith in the 8. Zecharie 5. That the streets of the Citie should be full of children playing in the streets thereof The other is an Heritage The other benefit in this place is the Heritage the latter part of this verse This is an approving of his former counsell it is a Deed of gift of Gods Creatures of the Earth it self and an intayling of it unto man and his posterity Subjicite terram The first is a tenure of the Earth saying subjicite eam and giving to man an interest in the furniture of the Sea Aire and Land God is the chief Lord of all God he is the chief and absolute Lord of all things and over all things The Heavens are his the Earth also is his he hath laid the foundation of the World and of all that therein is Psal. 89. 12. The furniture also is his All the Beasts of the forest are his and the Beasts on a thousand mountains Psal. 50. 10. The glorie of Lebanon the beauty of Carmel is the Lords Esay 35. 2. The riches of the Earth the gold is his and the silver is his Aggey 2. 9. God in his own person in 41. Job 2. saith that all under Heaven is his Mankinde hath the Earth Sea and the Aire in Fee-farm But God here delivereth unto man possession of the Earth and his Creatures bidding him to rule over them God reserveth the Heavens to himself even the Heavens are the Lords terram autem dedit filiis hominum Psal. 115. 16. He giveth the Earth as it were in Fee-farm to the sonnes of men God the cheef Lord of all things maketh man ruler over the Earth maketh the Earth as the Germans doe say a Countie Palatine So that men are no usurpers but lawfull rulers All titles in the Law in Manors Lands and Dominions are from hence In subjicite terram are imployed these three seising keeping and imploying of the Earth Jus primae possessionis Jus est primae possessionis first possession was a right in the beginning wherefore it is said in the 11. Deut. 24. All the places wheron the soles of your feet shall tread shall be yours If two came together to one place they divided the possession by consente as did Abraham and Lot chap. 13. 11. Or else they divided the same by lots as in the 15. of Joshuah 1◠A comparison The Earth was at first as a dish of meat at a Table where every man might cut where him pleased but when one had cut forth his peece and layed it on his 〈◊〉 it became private and it were injury to take from him that is now his own by possession God promised to the seed of Jacob the Land of Canaan the lot of their inheritance Psal. 105. 11. For the Israelites by their just carriage and honest conversation obtained the promise and having injury offered them by the Canaanites took revenge under Joshuah Possession Jure Belli and possessed the Land jure belli Jacob gave unto Joseph at his death one portion above his brethren which he got out of the hands of the 〈◊〉 by the sword and by the bow chap. 48. 22. The right he had was by the sword and by the bow and this was his own That the former world had by just warre and subduing of Tyrants was a right If we winne a Countrie where no habitation hath been or which hath not been habitable for wilde beasts by chasing from thence the beasts and by subduing that Countrie it becommeth our own by subjicite terram When the most high God divided to the Nations their Inheritance When he separated the sonnes of Adam he appointed the borders of the people according to the number of the children of Israel Deut. 32. 8. Every one had a mark-stone to know their own several Deut. 27. 17. Thereupon saith the wise man in the 22. Proverbs 28. Thou shalt not remove the ancient bounds which thy fathers have made David smote the 〈◊〉 and the Moabites he subdued them and made them tributaries 2 Sam. 8. 2. God hath assigned 〈◊〉 Mankinde the bounds of their habitation Acts 17. 26. Israels possession three hundred years was a good right Judges 11. 26. Thus much of Heirs and Heritage concerning the 〈◊〉 upon others lands and keeping their own The last point of subjicite terram is the imploying that is to labor turmoil to break it up to harrow and plough it this is for Husbandrie to dung it and manure it for pastures to make houses and buildings for Architect to make gardens and inclosures for solace The mold also is to be imployed as the sand the chalk the clay for the brick and tyle is to be imployed Salomon when he builded the Temple had great occasion to search quarries of stone there were great and costly stones sent from Hyram for the foundation and beautifying thereof 1 Kings 5. 17. God gave to man industrie whereby to finde the metals also the riches of the Earth in the bowels of the same God gave the Earth to man God subdued it not for but he bad man subdue it Subjicite eam non dedit subjectam sed subjiciendam God made man not of loose sand but of a molde of gleeb to labour not to be idle and therefore Adam in the state of his innocencie was put into the garden of Eden that he might dresse it and keep it chap. 2. 15. Man labored then not with sweat for his labour was not laborious for by mans transgression Gods curse came that in the sweat of his face he should eat his bread chap. 3. 19. Dominamini Now of Dominamini Plenitudo terrae est jam hominis In dominio sunt haec quatuor usus fructus consumptio alienatio In use First for Use we have power to tame some as the Horse for all his strength yea even the Lyon for all his courage and the Elephant for all his hugenesse Those which will not be tamed we rule over them by imprisoning them Fruit In regard of fruit We have the wooll of Sheep the teeth of Elephants and the horn of Unicorns Consumption For consumption or spending They are some unto us for meat and others for medicine Alienation In respect of alienation we buy and sell them daily Over Fish Birds and Beasts Further Over what
too But God doth all things not only with faculty but with the greatest facility that may be for nothing is hard to him or beyond the compasse of his power therefore we cut off all wearinesse from God and say That his resting was only a ceasing or leaving off to make any more new things for his rest is only negatio operis non affirmatio laboris Object The other question is Doth God then cease and rest from all manner of work hath he ever since done nothing more Resp. That is impossible for seeing he is Actum primum therefore he cannot be idle and rest from all things as we may imagine as he bath quietem activam so hath he motum stabilem a quiet motion without any labor and this we may learn out of Moses words for he saith not simply that then God rested but he rested from his works and not absolutely from every work but only from the works which he had created that is A novis condendis sed non a veteribus conservandis from creating any more things from the works of creation he rested a novis condendis sed non a veteribus conservandis for this was the Sabbath dayes work which then he began So saith Christ pater meus adhuc operatur ego operor John 5. 17. That is both in the propagation and bringing forth the things which he made also in preserving of them We say in the Schools that there is a double cause of things the one is causa sieri the other is causa esse The first is the cause of making As a Carpenter having made a house perfect forsaketh it and careth no more for it till it fall down or as the fire is of heat or as the clock keeper is of the going of the clock who when he hath set it to his minde leaveth it untill the plumets fall down causa esse is as the candle is of light which being taken away the light is gone So is God the cause of our life being as a candle whose being is of light And in that respect David saith Lift up the light of thy countenance as if God were our candle who being taken away our life and light is clean put out and become darknesse Psal. 104. 29. If he take away his breath from us we dye We say then that he rested not from preserving and governing though he did rest from making Hermes by the light of reason could say That it were very absurd to think that God should leave and neglect the things he had made and God imputeth it as a fault to the Ostrich Job 39. 18 19 to leave her eggs without care and regard in the sands therefore God himself will be free of that blame and blemish which he condemneth in others As we say of the Father so we say of the Sonne which is the word of God Psal. 33. 9. He commanded and they were made there is creation He said the word and they stood fast which is the second work of preservation and guiding Also Psal. 148. 5 6. He first made them with his word which is the first work of creation long sithence ended and he gave them a Law which they should not break which is the other work of establishing and governing things made So Coll. 1. 17. Paul speaking of Christ saith By him all things have their being or existence and Heb. 1. 3. By him all things have their supportance and are held up He resteth not also from the ruling and governing of the World A Sparrow is one of the basest and meanest Birds Matth. 10. 29 30. Yet their motion is directed by his providence and will yea the hairs of our head are numbred and none of them fall without his providence how much more then is he provident in disposing and governing mans motions He hath a stroke in all that we doe Prov. 16. 1. The answer of our tongue is guided by God and in the 9. verse the direction of our wayes and the end and issue of their purposes and thoughts yea he ordereth and governeth our hands and feet Psal. 33. 10. Psal. 56. 13. He I say fashioneth all our thoughts and knoweth them long before so that we have no power in our heart to think in the tongue to speak or hand to doe ought but as we are directed by God yea for things most casuall as Lots and Chances which are attributed to fortune Prov. 16. 33. Even that is ruled by the Lord God Act. 1. 26. The Lot of Matthias and Joseph called Barsabas is cast into the Lap but the Lord doth dispose it and causeth it to fall unto Matthias That also which we call Chance-medley as when many men walking in the street one of them is killed with a stone falling on him of such a chance God saith Ego Dominus extuli illum hominem Exod. 21. 13. So that God hath his stroke even in ordering such things If this be so then let us not say as they did Job 22. 13. Tush God walketh above and regardeth not the things on earth or with them God seeth us not For he both seeth governeth and preserveth all on earth For though the Lord be in heaven yet he humbleth himself to look down and behold the sonnes of men and considereth that there is none of them good Psal. 14. 2. And God hath not only Librum rerum creatarum Psal. 139. 16. But he hath a register verborum factorum of words and deeds also Mal. 3 16. And that we may know not our being only but our preserving and guiding is of the Lord and his work he will at the last bring all these things to Judgment Preach 12. 14. As for Gods rest after That he had made all things for himself Prov. 16. 4. Then did he introire in regnum suum Heb. 4. 10. So that he went out of his rest for our sakes and having made all for us he is said not to rest in his work nor after his work but from his work for he had no need of these things for he had most perfect rest in his own glory which he had before the World was made John 17. 5. into that rest then he now returned Secondly we see that in Gods rest his works goe before it for the word is not quievit but requievit which sheweth that if we be first imployed about the works of God and then rest it may well be called Gods rest but that rest which is without work is Issachars rest Gen. 49. 15. that is idlenesse and such as give themselves to that are called Cretians idle and slow bellies as St. Paul calleth them and those shall never enter into Gods rest for it is pigra vocatio and not a return to rest If God had his work six dayes before he rested in creation and if Adam had his work in the state of innocency then it is much more meet now That man should goe forth to
three Islands which though they be dis-junct yet they meet in one point and make but one Paradise which Garden sheweth what an one the Gardiner was that is three dis-junct in person and yet but one in unity of substance which three Islands Arselius calleth the three Islands of blessing and the Heathen doe call them Elisii campi By which we see they had a glimering knowledge of Paradise The Land of Babylon Chuse and Ashur and other places as Writers doe testifie doe carry in their names the men that first inhabited and possessed them But only the Land of Eden hath in it the name and title of no man for God gave it the name And therefore it is counted the most ancient and excellent Countrie in which man was first created and first set his foot and therefore some think Adam had his name of Eden but there is no likelyhood of that But whatsoever excellencies this Land had yet now they are lost though reliques and resemblances of them remain which must teach us how vile and dangerous a thing sinne is for as it caused the Ark of God to be taken away 1 Sam. 4. 11. and the Temple and Citie of God to be wasted and destroyed so we see that the same sinnes were the overthrow and dissolution of the Garden of God and therefore we must beware of it As we have taken a view of the four Rivers so now let us take a survey of the four Regions which are about Paradise for Paradise was the center and 〈◊〉 about it was the compasse of these four 〈◊〉 On the one side was Havilah where was Gold and that the best Gold and where such wealth and riches are from 〈◊〉 any thing may be 〈◊〉 and brought And on the other side was 〈…〉 from 〈◊〉 came health and the means of health namely the best medicines the flower and choice of all dreggs of Physick On the other quarter 〈◊〉 Africa which is the glory and pomp of the world And on the other side was Caldea from 〈◊〉 came all the learning and knowledge of the world So that 〈◊〉 must needs be the 〈◊〉 pleasant place being invironed and compassed with all those blessings namely 〈◊〉 the mid'st of health wealth honor and learning yet you may observe that when sinne began in the center of the world how all these blessings round about it began 〈◊〉 curses to mankinde 〈◊〉 and learning grew into 〈◊〉 All the wisdome of 〈◊〉 Gen. 11. 31. grew into 〈◊〉 〈◊〉 which was the glory of the world degenerated and fell into pride and so to cruelty and 〈◊〉 and so was made the 〈◊〉 of Gods wrath which ever God 〈◊〉 to threaten sinne Ezech. 12. 13. Havilah became by sinne a means to draw 〈…〉 from Paradise for they which dwelt in this wealthy Country became the most covetous secure and carelesse people in the world forgetting God every man was there on horseback by reason of wealth and prosperity which made them ride away from Paradise with the more speed And for Arabia they enjoying bodily health yet made them so presumptuous that as one of their country-men saith they were 〈…〉 For by reason they had 〈◊〉 for all diseases and infirmities of the body to preserve health they gave themselves to all 〈◊〉 and 〈◊〉 and to wallow in all 〈◊〉 and 〈◊〉 knowing present help to recover their health again Thus we see that by sinne and corruption of our nature these things are used contrary to Gods ordinances namely as means to remove us as far as may be from the center of Paradise and from the tree of knowledge and 〈◊〉 which is 〈◊〉 the mid'st thereof If we fall into the pride of 〈◊〉 into the 〈◊〉 and security of Havilah and 〈◊〉 our selves into all 〈◊〉 of 〈◊〉 and give our selves to the 〈◊〉 and Idolatry of 〈◊〉 then 〈◊〉 shall be like 〈◊〉 those which were 〈◊〉 neighbors 〈◊〉 Paradise and yet were 〈◊〉 off from 〈…〉 and therefore shall be 〈◊〉 to 〈◊〉 or enter into it We have 〈◊〉 this one thing briefly yet to note and it is that which I 〈◊〉 〈◊〉 the 〈◊〉 and 〈◊〉 the Jew and St. Augustine the converted Christian to make use of by thinking on Paradise for they all are carefull to preserve and 〈◊〉 the 〈◊〉 of this story and to prove that these are not Rivers running in 〈…〉 place imaginary but 〈◊〉 and cortain known seen and tasted of by many Gen. 13. 10. So for matter of my story for spirituall use and instruction they gathered and delivered some good and profitable things which their age was able to bear though our age hold it curiosity and cannot abide it Arelius reporteth that Zoroastes had this as one of his chief Lessons which he held and taught to all his Schollars as an Oracle That in this life their chief care should be to obtain Paradise after this life where only their Souls should finde pleasure and joy The Caldeans also did see that it was a mans duty not to seek a Paradise upon earth but to contemplate a spirituall Land and place of pleasure which the heathen in their Books called Elisii Campi In which they place the four cardinall virtues instead of the four pleasant Rivers which are here named And also Ambrose doth concerning the depth of Pishon to the profoundnesse of wisdome the shallownesse of Hiddikell to temperance and sobriety Tygris to fortitude and Euphrates to justice So doth Philo the Jew fall into the like spirituall meditation of Paradise for his use he said this is the course which a man must take here to seek the light of knowledge and hereafter the participation of the light of glory Sirah 24. labored in this comparison likening the four Rivers in Paradise to true wisdome and that which floweth from it So there is a Paradise above which is spirituall a tree of life and knowledge and such streams and rivers spirituall which our Souls may apprehend for instruction and comfort St. Augustine and Ambrose have gathered two other resemblances spirituall by this out of the old Testament Ezech. 1. 5. Rev. 4 6. They lay that Faith on earth doth apprehend Heaven and therein these four things 1. God the Sonne as in the form of a man having a fellow feeling and compassion of our infirmities and miseries on earth 2. And also as having the strength of a Lion to save and defend us 3. Thirdly as an Oxe to be made a sacrifice by his death 4. And lastly as an Eagle to mount up again by his Resurrection and Ascention They say they are as it were the four streams in which our Faith doth run and direct his course in by meditation of heavenly Joyes in Paradise above Again he taketh another out of Ezech. 15. 16. There are saith he four Wheels on Earth which have a sympathy between them and the Beasts above And as these Wheels move on earth so doe they move or stay in heaven The four Wheels are these Job 4.
to thy self and Paul the first to the Corinthians the second chapter and the second verse saith he esteemeth the knowledge of nothing but of Jesus Christ and him crucifyed And the Tree of life is fenced with Cherubyms which is taken for knowledge and the Sword for power Paul in the first to the Celossians and the 24 verse Rejoyceth in his afflictions to fulfill the rest of the sufferings of Christ in his flesh And Christ himself by his sufferings entred into glory the twenty fourth of Luke and the twenty sixt verse and if we with a contrite heart in repentance make a Sacrifice of our sensuall and bruitish affections and with patience beare our afflictions we shall passe with Christ to everlasting glory the Angel shall lay down his Sword the Cherubyms shall become our friends we shall be partakers of Christs Sacrifice which worketh reconciliation between God and man and the wrath of God being appeased then followeth the restoring of us to the heavenly Paradise And to him that overcommeth God will give to eate of the Tree of life in the middest of the Paradise of God the second of the Revelations and the seventh verse And so much shall suffice at this time AMEN LECTURES PREACHED UPON the fourth Chapter OF GENESIS LECTURES Preached in the Parish Church of St. GILES without Cripple-gate LONDON Deinde Adam cognovit Chavvam uxorem suam quae ubi concepit peperit Kajinum dixit acquisivi virum à Jehova Postea pergens parere peperit fratrem ipsius Hebelum Gen. 4. 1. February 7 1598. THIS continuance of the story of Moses begins to set forth the increase of the world after Adam and Eve were expelled Paradise The sum of all set downe in this Chapter to that end is of two parts First the propagation of mankinde Secondly the partition of mankinde set out in Cain and Abell The propagation is the fulfilling of that Prophesie of Adam who foretold of his wise that she should be mater viventium in the third chapter and the tewentith verse and it is indeed a resemblance of the tree of life in that by means hereof albeit life cannot continue in any singular person because of the Sentence pronounced by God that as hee is dust so shall heereturne to dust Chapter the third yet there is immortalitas speciel that is a perpetuall succession of life in the posterity of Adam As a Tree albeit in the end of the yeere it casts his leaves yet still there remaines a substance of life in it which makes it send forth leaves again Esay the sixt and the thirteenth verse so it is in mankinde for as the old life falls so there riseth up a new When the Father dieth the Child stands up in his place and so is life still preserved This is done by generation which is a kinde of creation as it is said of Adam that he begat a Child in his own likeness after his Image Genesis the fifth and the third verse For as there is in God diffusiva virtus whereby he communicateth his goodnesse to others so it is a thing to bee desired that Adam having received life should shew the same to others that when Adam dyeth Cain and Abell issued up in his stead which desire is so planted in man that albeit God when he said to Adam that in sorrow and the sweat of his browes he should eate his owne bread told him that hee should have enough to doe to get a living for himselfe yet Adam being scarce able to provide for himselfe begetteth children And albeit God said unto the woman that shee should bring forth children in sorrow and travell Genesis the third Chapter and the sixteenth verse yet shee not only brings forth Cain but having tryed the paine of child-bearing shee said not as Rebecca Genesis the twenty fift Chapter and the twenty second verse but addeth yet and brings forth Abell so high a reckoning did Adom and Eve make of continuing their kinde In the propagation we have two parts First Adams knowing And secondly Eves conception unto which two things are to be added first the manner of expressing the carnall copulation of Adam and Eve by this terme of knowledg Afterward Secondly the circumstance of time noted in the word afterward For Adams knowledg and the generation of mankinde wee see that the transgression of the Commandement of God in Paradise doth not hinder marriage so as it should be a sinne to beget children but contrary wise marriage is a remedy against sinne the first of the Corinthians the seventh Chapter and the second verse And that which God affirmeth touching the joyning of man and woman Genesis the second Chapter and the twenty fourth verse That Man shall leave father and mother and cleave to his wife and they two shall bee one flesh is not repealed by God for wee see the accord of marriage betweene Adam and Eve is continued and they company together and bring forth children And as the estate of marriage was not taken away by sinne so was not the blessing of fruitfullnesse and conception Therefore as before they fell God said Bring forth fruit and multiply and fill the Earth the first Chapter and the twenty eighth verse so here Eve receiveth from the Lord strength to conceive and bring forth Cain and Abell Now the woman bringeth forth not only a seede but the seede promised in the third chapter of Genesis and the fifteenth verse and that a holy seede Matthew the second chapter and fifteenth verse not only Men in Earth but Saints in Heaven and the end hereof is not only that wee should desire to have our own names continue but as Joshua speakes in the seventh of Joshua and the ninth verse quid fiet magno tuo nomine that is that not only wee may magnifie Gods name while wee live but that when wee fall another seede may stand up and prayse his name that the seede may serve him Psalme the twenty second and the thirtith verse A people that shall bee borne shall praise him the hundred and second Psalme and the eightteenth verse Know Touching the carnall copulation of Adam with Eve where God expresseth it by the terme of knowledge it sheweth us the holinesse of this tongue wherein the holy-Ghost writ this then which there is no tongue that useth so modest and chaste speeches and therefore is called the holy tongue and it withall sheweth us that the holy-Ghost by his owne example commendeth unto us modesty and chaste speeches for that modest speech which hee useth here to expresse the company of man and woman he useth also Matthew the first where he saith Joseph knew not Mary and this thing hee calleth by another terme Debitam benevolentiam I Corinthians the seventh and the third verse that is he exhorteth us to avoid fornication uncleaness and filthiness Ephesians the fifth and the third verse so he might provoke us by his example for as that broad speech uttered
bodies that are corruptible to become glorious Philippians the third chapter and the twenty first verse If in this life we keep our selves from the filthinesse and pollution of worldly and carnal lusts our bodies shall be glorious after death therefore we are to be more careful for the soul than for the body Of this life Job saith It is but short Job the fourteenth chapter It is like a vapour that suddenly ariseth and vanisheth away James the fourth chapter It is as grasse the first epistle of Peter and the first chapter And it standeth not in the aboundance of riches that man hath Luke the twelfth chapter Man walks in a shadow and disquiets himself in vain Psalm the thirty ninth He is every moment subject to death and howsoever death it looks a young man in the face as it doth old men yet it is as neer to him while it stands close to the other Therefore the Wise man saith All the cares of this life are but vanity and vexation of spirit And howsoever while we are in our joyes drunk with the pleasure of the world as Naball the first epistle of Samuel and the twenty fift chapter So that though we be wounded we feel it not like the drunkard Proverbs the twenty third chapter Though we have not grace to say Quid prodest totum mundum lucrari Matthew the sixteenth chapter yet when it is too late we shall say What hath it 〈◊〉 us to have enjoyed the pleasures of this life Sapi. 5. The life to come is void of all misery and torment There is the fulnesse of joy and pleasure for evermore Psalme the sixteenth But all the pleasure and profits of this life if it were possible to possesse them all are not answerable to the joyes of the life to come With which present pleasures are joyned many griefs and torments If a man be never so rich or humble diseased or afflicted it will marre all his joyes But all the afflictions of this life are not comparable to the future glory Romans the eighth that shall be revealed which swallows up all our troubles that we suffer here because it is hard to root out of mens hearts the cares of this life and Christ doth not forbid them altogether to be carelesse But first seek the kingdom of God and all things else shall be cast upon you Matthew the sixt chapter If ye neglect earthly things for heavenly you shall not only obtain heavenly things but earthly things withall If we only seek bodily things and not heavenly we shall want both But if we seek for the soul we shall have things necessary for the body for the Lord 〈◊〉 said I will not for sake thee Hebrews the thirteenth chapter And David affureth himself that because the Lord is his 〈◊〉 he shall want nothing Psalm the twenty third If Salomon ask not riches nor honour but wisdome he shall have not only wisdome but riches honour and all other things the first book of Kings the third chapter the seeking of things pertaining to this life 〈◊〉 the care of the life to come but the seeking of Gods kingdom includes the care of all other things The 〈◊〉 that it is Christ the sonne of man that gives us this bread of life Muerial bread is the effect of Creatures but the 〈◊〉 of 〈◊〉 is the effect of the redemption But seeing all things were made by Christ John the first chapter therefore it is Christ that gives us both eartnly and heavealy bread Christ made 〈◊〉 materiall bread of nothing but this bread he maketh of himself the one he made 〈◊〉 but the other cost him the shedding of his 〈◊〉 His flesh simply is not bread but his flesh 〈◊〉 for us caro 〈◊〉 prodest John sixth chapter the bread that perisheth and all the works of the Creation he performed in six dayes but the bread of life was not made but during the whole space of his life upon earth The six point is where the bread is to be found touching which he saith say not with thy heart who shall goe up to heaven to fetch this bread nor 〈◊〉 down to hell komans the tenth chapter and the sixth verse It is the Sonne of man that gives it for God the Father hath sealed him for this end In which words we have First a 〈◊〉 Secondly an Affirmation The direction hath a Correction for we think we deserve it by seeking and labouring for it For Christ tells us it is not to be had except the Sonne of man give 〈◊〉 Christ gives us the bread of life three wayes First When he gives his flesh to be crucified for us in his 〈◊〉 for in death only it 〈◊〉 power to quicken us into eternal life as the Apostle witnesseth By death he did destroy him that had the power of death Hebrews the second chapter In thy favour is life Psalme the thirtieth But we are brought into Gods favour no otherwise but by the death of his Sonne Romans the fift chapter So that by his death we obtain life By the sacrifice of himself he hath done away our 〈◊〉 Hebrems the ninth chapter Secondly he gives us the bread of life in the sacrament his flesh is made bread for us in his passion when he dyed but is given and applyed to us in the Supper The expiation for sinnes was once performed upon the Crosse By one sacrifice hath he perfected for ever Hebrews the tenth chapter and the 〈◊〉 verse But 〈…〉 is often applyed to us in the 〈◊〉 Thirdly where as there are two 〈◊〉 of giving offert and confert he gives us this bread when he doth not only 〈◊〉 it unto us but makes us 〈◊〉 it If we 〈◊〉 hold of the bread by faith which is the work of God and 〈◊〉 that he is the food of our souls then 〈◊〉 will give us it and make us partakers of 〈◊〉 as Christ saith This is the 〈◊〉 That light came into the world and ye loved darknesse rather than light John the third chapter So it shall be our condemna ion if God doe only offer us the bread of life and doe not withall give us it and make us to receive it All bodily meats being a power nutritive but profit 〈◊〉 except they be a power digestive So though the body of Christ crucified have a power to give life and nourishment yet except we digest it with faith it shall doe us no good For our assurance hereof Christ saith of the Sonne of man that God the Father hath sealed him that is he hath power and authority to be the bread of life and to conserve life to them that feed on him He hath sealed him First with his nature being the very Sonne of God He is the similitude and ingraven form of his person Hebrews the first chapter and the third verse We need not to doubt of the remission of our sinnes for Christ as he is God giveth power to forgive sinnes Secondly as he is sealed with Gods
from the Lord For so saith King David the first book of the Chronicles the twenty ninth chapter and the fourteenth verse Quae de manu tua accepimus damus tibi Secondly When we have received any blessing from God then we must give to him as we are exhorted Psalm the seventy sixt and the eleventh verse and Psalm the ninety sixt the eighth verse Bring present and joy into his Courts Of those things that are to be given some are laid upon us of necessity As the tenth of the fruits of the ground which the Lord challengeth to himself Leviticus the twenty seventh chapter and the thirtieth verse and hath set over to the Levites that it should be given to them Numbers the eighteenth chapter Then there are 〈◊〉 or free-will offerings such voluntary gifts as the people gave of their own accord for howsoever they were bound to offer their first born yet they might redeem the life of them Exodus the thirtieth chapter To speak 〈◊〉 of them Gods donation hath two parts Hannahs Prayer and Gods Gift In Prayer we are to observe two things The sense of Want And the desire of the Heart For it is the supply of want which makes her break forth into prayer for 〈…〉 indigentiae Wherefore howsoever the want of so great a 〈◊〉 as is the bearing of a child did move Hannab to break forth into this desire of Prayer Yet it is most certain that the Virgin 〈◊〉 more needed a Saviour for which she confessed her spirit 〈◊〉 than Hannah needed a sonne And as her need was greater so her prayer was stronger than Hannahs prayer for Hannah prayed alone but as for Maries prayer it was accompanied with the desire and prayer of all Creatures as both the Prophets and Apostles doe shew Heaven and earth was reconciled to be God Ephesians the first chapter and Colossians the first chapter and the third verse Therefore they did greatly desire Christs comming And therefore when there was hope of his comming they are exhorted to be glad Rejoyce ye heavens shout ye lower parts of the earth Isaiah the fourty fourth chapter and the twenty third verse and the Apostle saith that the Creatures 〈◊〉 groan waiting for the redemption Romans the eighth chapter much more shall 〈◊〉 desire his comming and therefore the Prophet saith desideratus est 〈◊〉 is gentibus Haggai the second chapter As all Nations did ignorantly worship the unknown God Acts the seventeenth chapter so they all had an ignorant desire of his comming but especially the Saints of God have not only desired in heart but prayed for this gift as Jacob Genesis the fourty ninth chapter I have waited for thy salvation Psalm the fourteenth and the seventh verse O that salvation were given to Israel out of Sion Isaiah the sixty fourth chapter and the first verse Utinam dirumpat caelos descendat such a desire had this Virgin for the comming of her Saviour as she expressed in her song when she confesseth he hath filled the hungry Simeon waited for the consolation of Israel so did Hannah the Prophetisse Luke the second chapter So that whether we respect the Prayer or Desire of Prayer we see that Marys prayer is greater than 〈◊〉 If we respect the effect of the Virgins prayer we shall see it more fully persomed in her than in the other Prayer is compared to a Key wherewith as Elias opened the Heavens when they were shut up Luke the fourth chapter and the twenty fift verse So when God shuts up the wombs of women Genesis the twentieth chapter and the eighteenth verse that they become barren then prayer is the key that opens them By this key was the 〈◊〉 of Hannah opened and she brought forth Samuel But if we consider that by this key God opened the womb of a Virgin that she conceived and bear a sonne that is a greater wonder and a matter more highly to be extolled but so did he open the womb of the blessed Virgin Elias opened the Heavens when they were shut and obtained rain for the earth But the Virgins key of Prayer accompanyed with the prayers of all Gods People in all ages opened the Heaven of Heavens so as they dropped down righteousnesse Isaiah the fourty fift chapter and the eighth verse Even the Sonne of Man that came down from Heaven John the third chapter that is Jesus Christ who is our righteousnesse our sanctification the first epistle to the Corinthians the first chapter and the thirtieth verse The effect of Hannahs Prayer is Dominus dedit which is the inscription of all the things we possesse as King David confesseth O Lord all this aboundance is of thine hand the first book of the Chronicles and the twenty ninth chapter But this inscription is peculiarly given to children and the fruit of the womb Psalm the hundred twenty seventh which indeed are an inheritance and gift that commeth of the Lord for he saith Scribe virum istum sterilem Jeremiah the twenty second chapter and the thirtieth verse So he punished Michal which despised David so that she had no child to the day of her death the second book of Samuel the sixt chapter and the twenty third verse But if he blesse this working and so make them fruitfull then is it a blessing and gift to be acknowledged with all thankfulnesse especially when the children are as arrows and darts in the hand of a Gyant that is spiritual in Church or Commonwealth Psalm the hundred twenty seventh for such a child was Samuel therefore Hannah confesseth it thankfully But if we come to the composition we shall finde that Christs gift to us by God is a farre greater gift if we consider that Salus data est 〈◊〉 Isaiah the ninth chapter that God hath manifcsted his love to the world by giving a sonne to us John the third chapter and the sixteenth verse He is Donum Dei John the fourth chapter which if we could receive we should perceive how farre he exceeds Samuel but he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second epistle to the Corinthians the ninth chapter and the fifteenth verse Gods unspeakable gift We must not talk of any other gifts for he is the great gift of God to us and that gift which we must offer to God for our sinnes without whom it is in vain to bring burnt offerings and sacrifices for he only putteth away iniquitie Isaiah the fourty third chapter And God having given us such a gift how will he not with him give us all other things Romans the eighth chapter Samuel was a great gift to Hannah for he proved spiritual in the People of God as a dart in the hand of a mighty man but yet he was but a type of Christ who is the greatest gift that ever God bestowed upon mankinde The second Donation is on our part to God In mans judgment if God gives us such a gift we are best to keep it but this gift is given us not to be
there is an Angel under Christ which takes charge for the defense of the Church on earth which is Michael your Prince Dan. 10. 21. Secondly Out of Judes epistle verse the ninth the ancient Fathers prove that by Michael we are not to understand Christ for that which he affirmeth that Michael durst not check the Devill with cursed speaking cannot be ascribed to Christ which not only dare but hath trodden down Satan under his feet much more dare he check him which unlesse he could doe it were a plain signe that he is not Omnipotent Therefore by Michael here we are to understand some other and not Christ. Thirdly Out of this place Apocalyps the twelfth chapter and the fift verse In as much as the Child that was born was Christ it is not like that this Childe should suddenly be translated into an Archangel and fight with the Dragon And therefore both Theodoret and others say that Michael is a chief spirit among the created spirits that then took care of the Church in Jury and still is carefull of Christs Church unto the end of the world And to this we may add the judgement of the Church which on this holy-day doth thank God for the service of the Angels but makes no mention of Christ that it is he that in this place warreth with the Dragon and his Angels For the Dragon there is a farre more easie passage so as we may soon guesse what is meant by him for in this chapter he is called the Devil and Satan whereof their name signifieth a slanderer and he is justly so called for that he both slandereth God to man as if God did envy mans prosperity Genesis the third chapter and slanders man to God as he did Job whom albeit he were a blessed Saint yet he accuseth before God as an Hypocrite Job the first chapter The other name Satan signifieth a great enemie not only to the good whom he hath most cause to hate as being contrary to him but also to the bad That he is an enemy to the good it appears by this That he persecuted not only the child that was new born but the woman also and because he cannot shew his malice upon him he makes warre with her seed Apocalyps the twelfth chapter the thirteenth seventeenth verses That he persecuted also an enemie to the bad appears verse the ninth where he is called The seducer of of the whole world and the accuser of the brethren for that he first brings them to commit grievous sinnes and then pleads against them that the plague of God may come upon them These are the Leaders The Bands and Souldiers under their conduct are Angels on both sides The Angels that serve under Michael are they that excell in strength and doe the command of God in obeying the voice of his word Psalm the hundred and third and the twentieth verse they that the Apostle calls elect Angels the first epistle to Timothy the fift chapter and the twenty first verse The Angels that warre on the Dragons side are the evil Angels Psalm the seventy eighth and the fourty ninth verse The Angels that sinned the second epistle of Peter the second chapter And they that kept not their original as Jude saith these fight for the Dragon and he is their Captain as Christ saith The Prince of the Devils is 〈◊〉 Matthew the twelfth chapter For as among the good Angels there is principatus primus principatus so it is among the wicked Angels for there must be order in all companies Touching the Battail it self we are first to remove some things of offence not to think it strange that the Angels are here said to move battail For albeit they be called Angeli pacis Isaiah the thirty third chapter and the seventh verse because they bring peace yet in many places they are called Gods Hosts as Jacob seeing the Angels of God called the place where they were Nahanaim Genesis the thirty second chapter and the second verse and they magnisie God by that title Isaiah the sixt chapter Lord God of Hosts Luke the second chapter the Angels are called Heavenly Souldiers And where Christ saith If I pray to the Father he will give me more than twelve 〈◊〉 of Angels Matthew the twenty sixt chapter He compareth them to Troops and Bands of Souldiers for that they are not only Angels to Gods friends and servants but souldiers fighting against them that oppose themselves against God Further where their state is in a continual motion that must not offend us for the Angels themselves are not yet in the perfection of their felicity for we see they are imployed in doing service for us they continually aseend and descend from Heaven to Earth and from Earth to Heaven for the good of the godly for God saw it good that as well they as the Saints departed out of this life should not be made 〈…〉 Hebrews the eleventh chapter and the fourtieth verse which is illistrated Matthew the thirteenth chapter where the Angels are called Reapers giving us to understand thereby that as the 〈…〉 is not at rest till the Harvest be all in so it is with the Angels they must continually be imployed in doing service for them that shall inherit Salvation till the number of the Elect be accomplished So neither needs that to offend any that the Dragon is 〈◊〉 to have fought in Heaven for so he is said to have appeared before God among the sonnes of God And when Ahab was to be deceived a lying spirit stood before God the first book of the Kings the twenty second chapter All this was only by Gods permission For all this doth no make the Devil blessed no more than Adam was blessed being in paradise For having sinned and being thereby out of Gods favour he no more enjoyed that comfort of Paradise which he took before his fall but quaked and hid himself from the presence of God for tear Genesis the third chapter The Dragon is no more blessed for being in Heaven or appearing before God than a prisoner that for a time is brought out of prison into the Court to be arraigned for he takes no delight of the pomp and glorie of the Court knowing it is not for him but he must return to the 〈◊〉 from whence he was taken So it is with the Devil These offences being removed we come now to the Fight it self which was not in any bodily manner for they are spirits 〈◊〉 the hundred and fourth and therefore their fight is a spiritual fight Ephesians the sixt chapter And their 〈◊〉 not carnal but spiritaul the second epistle to the Corinthians the tenth chapter That as the Angels fight by temptations on the one side and by resistances on the other they fight by agonies and inward conflicts which is more truly called conflicts than any combat The other fight with bodily enemies for as some note Abraham would rather fight wich five Kings than abide that conflict
I saw it intirely printed and only have taken this opportunity to preserve the Reader from being deceived and the incomparable Author from being wrong'd My excusing of the publishers I mean my endeavors to excuse them is not meant to imply that they are innocent but is the mercifullest way to conclude them guilty Who commonly live and subsist not by being over-tender of the Names and Reputations but by publishing the Writings of those especially whom they think the most vendible and famous Authors Were those Stenographers now living by whose Legerdemain these Notes were stoln and yet it were well if that dexterity had never been used to viler ends they would not scruple to tell the Reader what s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Arrian Epict in Praesat Arrian said to Lucius Gellius in the very same case We have transcribed these Lectures of Bishop Andrews neither precisely so as he deliver'd them nor perhaps so exactly as they might have been taken by other men nor yet with any design to put them forth into the light But we caught them out of his mouth by sleight of hand in such a manner as we were able that recollecting in our memories the excellent Lessons which we had heard we might be able the more effectually to lay them up in our Hearts Nor can we choose but admire how these imperfect and impolish't Lectures should thus have flown into the Common out of our Inclosure not without our knowledge only but against our wills too Yet are we by so much the lesse solicitous by how much the more we are assured That he whose Auditors we were affected no man's applause but was wholly intent upon this very thing That he might benefit his Hearers by all he spake He was so powerfull and mighty in what he taught us out of the Pulpit as to carry our affections which way he pleased And if he proves lesse powerfull in these Instructions of his which are deliver'd from the Presse we alone are to be blamed by whom alone they have received their Imperfections But because those ready writers are not in being to speak themselves I will conjure the Reader in their behalf so to profit himself by this Volume of Instructions as not to prejudice his Teacher in any kinde but evermore to reflect upon the greatnesse of his Piety the transcendency of his Judgement the excessivenesse of his Learning and the exactnesse of his Life his painfullnesse and diligence in his Pastoral charge at S. Giles and afterwards in his Episcopal the great and manifold services he did the Protestant Church not by preaching only and living in a most exemplary manner but by defending her Discipline as well as Doctrin against the strongest Opponents of each extreme I mean Those of the Consistorie and Those of the Conclave and by all other performances so every way worthy of his Great Calling that the learned Isaac Casaubon as himself hath told us in one of his published Epistles look't upon Him and Bishop Overall with other Fathers of our Church as equall to Hosius and other holy Assessors in the general Councel of Nice To which he added this declaration That he never expected to see a Church so neerly approaching vnto the Primitive in point of purity and Order as the Church which he found at that Time here in England Now that the God of Purity and of Order will in his own best time restore and raise up such able Pastors to goe in and out before his People and to keep his Remnant from being carried from Jerusalem to Bethel from Bethel to Babel and from Babel to Babylon That he will binde up the Breaches and wipe off the Stains repair the Glory and Reputation of his afflicted defiled disgraced Spouse causing Righteousnesse and Peace to take up their dwelling within her Gates Plenteousnesse and Truth within her Palaces is sincerely and daily the prayer of The very meanest of her Admirers in the dayes of her Mourning and Captivity T. P. Elenchus Latino-Anglus omnium Concionum totius Libri Numerus paginam indicat A Latine and English Table of the Sermons of the whole book with the number of the page in which the Sermon doth begin Index Concionum in Caput primum Geneseôs The Contents of the Sermons preached upon the first chapter of Genesis VAE vobis Legis interpretibus quoniam sustulistis clavem cognitionis ipsi non introistis eos qui introibant prohibuistis Luc. 11. 52. Woe unto you Lawyers for ye have taken away the key of knowledge ye entred not in your selves and them that were entring in ye hindred pag. 657 In principio Dius creavit Coelum Terram c. Gen. 1. 1. In the beginning God created the Heaven and the Earth p. 1 Creavit Coelum Terram omnia in illis He created the Heaven and the Earth and all things therein p. 5 Terra autem erat res informis inanis tenebraeque erant in superficie abyssi vers 2. And the earth was without form and void and darknesse was upon the face of the deep p. 10 Et spiritus Dei incubabat superficiei aquarum And the spirit of God moved upon the face of the waters p. 13 Tum dixit Deus esto lux fuit lux 3. And God said Let there be light there was light p. 14 Viditque Deus Lucem illam bonam esse 4. And God saw the light that it was good p. 19 Et distinctionem fecit Deus inter hanc lucem tenebras And God divided the light from the darknesse p. 25 Lucemque Deus vocavit diem tenebras verò vocavit noctem 5. And God called the light Day and the darknesse he called Night p. 32 Sic fuit vespera suit mane diei primi And the evening the morning were the first day p. 660 Deinde dixit Deus Esto expansum inter aquas ut sit distinguens inter aquas unas alteras 6. And God said Let there be a firmament in the midst of the waters and let it divide the waters from the waters p. 36 Fecit ergo Deus hoc expansum quod distinguit inter has aquas quae sunt ab infera expansi istius aquas illas quae sunt à regione supera expansi fuit ita 7. And God made the firmament and divided the waters which were under the firmament from the waters which were above the firmament and it was so p. 44 Expansum autem hoc Deus vocavit Coelum 8. And God called the firmament Heaven p 52 Sic fuit vespera fuit mane diei secundi And the evening and the morning were the second day p 664 Postea dixit Deus Confluant aquoe istae quae sub hoc Coelo sunt in locum unum conspicua sit arida fuit ita Aridam autem vocavit Deus terram singula verò aquarum conceptacula vocavit maria vidit Deus
id esse bonum 9.10 And God said Let the waters under the Heaven be gathered together unto one place and let the dry land appear and it was so And God called the dry land Earth and the gathering together of the waters called he Seas and God saw that it was good p 56 Iterum dixit Deus Her bascat terra herbulas herbas sementantes semen arbores fructiferas edentes fructum in species suas in quibus suum sit semen super terram 11. And God said Let the earth bring forth grasse the herb yeelding seed and the fruit-tree yeelding fruit after his kinde whose seed is in it self upon the earth p. 65 Et fuit ita Nam produxit terra herbulas herbas sementantes semen in species suas arbores edentes fructum in quibus semen suum est in species suas vidit Deus id esse bonum Sic fuit vespera fuit mane diei tertii 12.13 And it was so And the earth brought forth grasse and herb yeelding seed after his kinde and the tree yeelding fruit whose seed was in it self after his kinde and God saw that it was good And the evening and the morning were the third day p. 666 Post dixit Deus Sunto luminaria in expanso Coeli ad distinctionem faciendum inter diem noctem ut sint in signa cumtempestatibus tum diebus annis Sintque in luminaria in expanso Coeli ad afferendum lucem super terram 14.15 And God said Let there be lights in the firmament of the heaven to divide the day from the night and let them be for signes and for seasons and for dayes and yeers And let them be for lights in the firmament of the heaven to give light upon the earth p. 72 Et fuit ita Fecit enim Deus duo illa luminaria magna luminare majus ad praefecturam diei luminare minus 〈◊〉 noctis atque stellas Et collocavit ea Deus in expanso Coeli ad afferendum lucem super terram Et ad praesidendumdiei ac nocti ad distinctionem faciendum inter lucem hanc tenebras viditque Deus id esse bonum Sic fuit vespera fuit mane diei quarti 16.17.18.19 And it was so And God made two great lights the greater light to rule the day and the lesser light to rule the night he made the starres also And God set them in the firmament of the heaven to give light upon the earth And to rule over the day and over the night and to divide the light from the darkness and God saw that it was good And the evening and the morning were the fourth day p. 78 Postea Dixit Deus Abunáè progignunto aquae reptilia animantia volucres volanto supra terram supersiciem versùs expansi coelorum 20. And God said Let the waters bring forth abundantly the moving Creature that hath life and Fowl that may flic above the earth in the open firmament of Heaven p. 667 Et creavit Deus coetos maximos animantia omnia repentia quae abundè progenuerunt aquae in species ipsorum omnesque volucres alatas in species suas 21. And God created great whales and every living Creature that moveth which the waters brought forth abundantly after their kinde and every winged fowl after his kinde p. 84 Viditque Deus idesse bonum And God saw that it was good p. 88 Et benedixit eis Deus 〈◊〉 Foetificate ac augescite et implete aquas per maria et volucres augescunto in terra 22. And God blessed them saying Be fruitfull and multiply and fill the waters in the Seas and let fowl multiply in the earth p 89 Deinde dixit Deus Producat terra animantia in species ipsorum Pecudes et 〈◊〉 bestiasque terrenas in species suas et fuit ita 24. And God said Let the earth bring forth the living creature after his kinde cattell and creeping thing and beast of the earth after his kinde and it was so p. 669 Fecit enim Deus bestias terrenas in species suas et pecudes in species suas omniaque reptilia terrae in specres 〈◊〉 et vidit Deus id esse bonum 25. And God made the beast of the earth after his kinde and cattel after their kinde and every thing that creepeth upon the earth after his kinde and God saw that it was good p. 670 Postea dixit Deas Faciamus hominem ad imaginem 〈◊〉 secundùm 〈◊〉 nostram qui dominetur in pisces maris et on volucres coels et in pecades et in 〈◊〉 terram at que in omnia 〈◊〉 repeantia super terram 26. And God said Let us make man in our Image after our likenesse and let them have dominion over the fish of the Sea and over the sowl of the aire and over the cattel and over all the earth and over every creeping thing that creepeth upon the earth p. 93 Iraque creavit Deus hominem ad imaginem suam ad imaginem inquam Dei creavit eum marem et foeminam creavit eos 27. So God created man in his own Image in the Image of God created he him male and female created he them p. 97 Deinde benedixit eis Deus et dixit eis Deas Foetificate ac 〈◊〉 et implete terram eamque 〈◊〉 et 〈◊〉 in pisces maris es in volucres coeli et in omnes 〈…〉 super terram 28. And God blessed them and God said unto them Be fruitfull and multiply and replenish the earth and subdue it and have dominion over the fish of the Sea and over the fowl of the aire and over every living thing that moveth upon the earth p. 100 〈◊〉 dixit 〈…〉 dedi vobis 〈…〉 semen quae sunt in superficie totius 〈◊〉 〈…〉 in quibus est fructus arboreus sementantes 〈…〉 ad comedendum erunt Omnibus 〈…〉 terrae 〈◊〉 volucribus coeli omnibusque 〈◊〉 super 〈◊〉 in quibus est animae vivens dedi omnes 〈◊〉 virides ad connedendam et suit ita Tum 〈◊〉 Deus quit quid 〈◊〉 ecce autem bonum erat valde sic 〈…〉 et suit mane diei sexit 29.30.31 And God said behold I have given you every herb beating seed which is upon the face of all the earth and every tree in the which is the fruit of a tree 〈…〉 to you it shall be for meat And to every beast of the earth and to every fowl of the aire and to every thing that 〈◊〉 upon the earth wherein there is life I have given every green hearb for meat and it was 〈◊〉 And God saw every thing that he had made and behold it was very good And the evening and the morning were the sixth day p. 105 Index Concionum in Caput secundum Geneseos The Contents of the Sermons preached upon the second chapter of Genesis ITaque perfecti sunt coeliet terra
omnisque exercitus illorum Gen. 2. 1. Thus the heavens and the earth were finished and all the host of them p. 115 Quum autem perfecisset Deus die septimo opus suum quod fecerat quie vit ipso die septimo ab omni opere suo quod fecerat vers 2. And on the seventh day God ended his work which he had made and he rested on the seventh day from all his work which he had made p. 122 Et benedixit Deus diei septimo et sanctifica vit ipsum quum in eo quie visset ab omni opere suo quod crea venat Deus faciendo 3. And God blessed the seventh day and sanctified it because that in it he had rested from all his work which God created and made p. 128 Istae sunt generationes coeliet terrae quando creata sunt 〈…〉 ate Jehova Deus fecit terram et coelum Et omnem stirpem agri qui nondum fuisset futurus in terra omnemque herbam agri quae nondum fuisset oritura 〈◊〉 quum non demisisset Jehova Deus pluviam super terram et nullus homo futsset ad colendum terram 4.5 These are the generations of the heavens and of the earth when they were created in the day that the Lord God made the earth and the heavens And every plant of the field before it was in the earth and every he 〈◊〉 of the field before it grew For the Lord God had not 〈◊〉 it to rain upon the earth and there was not a man to till the ground p. 142 Aut vapor ascendens è terra quiirrigaret 〈◊〉 superficiem 〈◊〉 Finxit verò Jehova Deus bominem de pul vere terrae sufflavitque in nares ipsius 〈…〉 sic factus est homo anima vivens 6.7 But there went up a mist from the earth and watered the whole face of the ground And the Lord God formed man of the dust of the ground and breathed into his nostrils the breath of life and man became a living soul. p. 147 Ornaverat autem plantis Jehova Deus hortum in Hedene ab Oriente ubi collocavit hominem illum quem finxerat 8. And the Lord God planted a garden eastward in Eden and there he put the man whom he had formed p. 155 Feceratque Jehova Deus ut germinaret 〈◊〉 quaevis arbor desiderabilis ad adspectum et bona ad cibum arbor quoque vit ae in hortoillo it arbor scientiae boni et mali 9. And out of the ground made the Lord God to grow every tree that is pleasant to the fight and good for food the tree of life also in the midst of the garden and the tree of knowledge of good and evill p. 162 Fluvius autem procedit ex Hedene ad irrigandum hunc bortum inde sese dividit ferturque in quatuor capita Primi nomen est Pischon hic est qui alluir rostam Regionem Chavilae ubi est aurum Et aurum illius 〈…〉 ibidem est Bdellium lapis Sardonyx 10.11.12 And a river went out of Eden to water the garden and from thence it was parted and became into four heads The name of the first is Pison that is it which compasseth the whole land of Havilah where there is Gold And the Gold of that land is good there is Bdellium and the Onyx stone p. 167 Nomen verò 〈◊〉 secundi est Gichon hic est qui alluit 〈◊〉 Regionem Cuschi Et nomen tertu 〈…〉 hic est qui labitur ad Orientem Assyriam vèrsùs 〈◊〉 autem quartus est Euphrates 13.14 And the name of the second river is Gihon the same is it that compasseth the whole land of Ethiopia And the name of the third river is Hiddekel that is it which goeth toward the east of Assyria and the 〈◊〉 river is Euphrates p. 172 Accipiens itaque Jehova Deus homimem collocavit ipsum in horto Hedenis ad colendum 〈◊〉 et ad 〈◊〉 cum 15. And the Lord God took the man and put him into the garden of Eden to dresse it and to keep it p. 177 Interdixitque Jehovah Deus homini dicendo De fructu quidem omnis arboris hujus horti liberè comedes 16. And the Lord God commanded the man saying Of every tree of the garden thou may est freely eat p 182 De fructu ver ò arboris scigntiae boni et mali de isto ne comedas 17. But of the tree of the knowledge of good and evill thou shalt not eat of it p. 187 Nam quo die comederis de eo utique moriturus es For in the day thou eatest therof thou shalt surely dye p. 192 Dixerat autem Jehovah Deus non est bonum esse hominem solum faciam ei auxilium commodum ipsi 18. And the Lord God said It is not good that the man should be alone I will make him an help meet for him p. 197 Nam quism formavisset Jehova Deus è terrâ omnes bestias agri omnesque volucres coeli et adduxisset ad Adamum ut 〈◊〉 quî vocaret singulas etenim quocunque nomine vocavit illas Adam animantem quamque id nomen ejus est 19. And out of the ground the Lord God formed every beast of the field and every fowl of the ayr and brought them unto Adam to see what he would call them and whatsoever Adam called every living creature that was the name thereof p. 204 Vocavissetque Adam nomininibus pecudem quamlibet et volucrem Coeli omnemque bestiam agri non aderat Adamo auxilium commodum 20. And Adam gave names to all cattell and to the fowl of the air and to every beast of the field but for Adam there was not found an help meet for him p. 211 Quapropter injecit Jehova Deus soporem altum in Adamum quo obdormivit et desunepta una de costis ejus inclusit carnem pro illa 21. And the Lord God caused a deep sleep to fall upon Adam and he slept and he took one of his ribbs and closed up the flesh in stead thereof p. 216 Extruxitque Jehovah Deus ex costa illa quam sumpserat de Adamo mulierem camque adduxit ad Adamum 22. And the rib which the Lord God had taken from man made he a woman brought her unto the man p. 219 Tum dixit Adam Hac demum vice adest os ex ossibus meis caro ex carnemea haec vocabitur vira eò quòd haec ex viro desumpta est 23. And Adam said This is now bone of my bones and flesh of my flesh she shall be called woman because she was taken out of man p. 222 Idcirco relicturus est vir patrem suum matrem suam adhaerebit uxori suae eruntque in carnem unam 24. Therefore shall a man leave his father and his mother and shall cleave unto his wife and they shall
audierunt compuncti sunt corde dixerunt ad Petrum ac reliquos Apostolos Quid faciemus viri fratres Petrus autem ait ad eos Resipiscite Act. 2. 37. Now when they heard this they were pricked in their heart and said unto Peter and to the rest of the Apostles Men and bretheren what shall we doe Then Peter said unto them Repent p. 601 Tum alter ad alterum dixerunt Nonne cor nostrum ardebat in nobis dum loqueretur nobis in via dum adaperiret nobis Scripturas Luc. 24. 32. And they said one to another Did not our heart burn within us while hee talked with us by the way and while he opened to us the Scriptures p. 607 Etenim per unum Spiritum nos omnes in unum corpus baptizati sumus Judaei Graeci servi liberi omnes potati sumus in unum Spiritum 1 Cor. 12. 13. For by one Spirit are wee all baptized into one body whether we be Jewes or Gentiles whether we be bond or free and have been all made to drink into one Spirit p. 614 Ex eo quòd maxima illa nobis ac pretiosa promissa donavit ut per haec esficeremini divinae consortes naturae elapsi ex corruptione quae est in mundo per cupiditatem 2 Pet. 1. 4. Whereby are given to us exceeding great and pretious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust p. 620 Ad hoc ipsum verò vos omni praeterea collato studio adjicite fidei vestrae virtutem 2 Pet. 1. 5. And besides this giving all diligence adde to your faith virtue p. 624 Adjicite fidei vestrae virtutem virtuti verò notitiam Adde to your faith virtue and to virtue knowledge p. 628 〈◊〉 verò continentiam contincntiae verò tolerantiam 2 Pet. 1. 6. And to knowledge temperance and to temperance patience p. 631 Tolerantiae pietatem pietati verò fraternum amorem fraterno verò amori charitatem 2 Pet. 1. 7. And to patience godlinesse and to godlinesse brotherly kindnesse and to brotherly kindnesse charity p. 635 〈◊〉 vos O viatores omnes intuemini videte an sit dolor par dolori meo qui factus est 〈◊〉 quam afficit Jehova moerore die aestus irae suae Lam. 1. 12. Is it nothing to you all yee that passe by behold and see if there be any sorrow like unto my sorrow which is done unto me where with the Lord hath afflicted me in the day of his fierce anger p. 639 Nam eratis velut oves errantes Sed 〈◊〉 con vertistis 〈◊〉 ad Pastorem Curatorem animarum vestrarum 1 Pet. 2. 25. For yee were as sheep going astray but are now returned unto the Shepheard and Bishop of your souls p. 644 Paulisper non conspicietis me rursum paulisper videbit is me quia ego vado ad Patrem John 16 16 A little while and ye shall not see mee and again a little while and ye shall see me because I goe to the Father p. 648 Adeo provocantes Deum ad indignationem fact is suis ut irrumperet in eos plaga donec consistente Pinchaso judicium exercente coercita esset plaga illa Psal. 106. 29,30 Thus they provoked him to anger with their inventions and the plague brake in upon them Then stood up Phinehas and executed judgment and so the Plague was stayed p. 652 LECTURES PREACHED UPON the first Chapter OF GENESIS LECTURES Preached at Saint PAULES LONDON In Principio Deus creavit Coelum Terram c. Gen. 1. 1. WEE have heard of the undoubted credit and unquestionable Authority of Moses the writer Now touching his hand-writing hee hath left five Bookes as five fingers of his hand to point at the knowledg of God and heavenly things that so hee might shew them unto us In all which Bookes wee may observe two principall parts of his intent and purpose The one was to deliver to Gods Church the Law and Word of God The other is to write the History of Gods Works First hee sets downe the Creation of the Wold and all flesh that after hee might shew the Lawe which was given to all flesh in the World This Historie of the worlds Creation aptly divideth it self into two parts The first concerneth the old World 2 Pet. 2.5 which was in Paradise The other that World which hath been since and shall be to the end thereof Touching the old World hee considereth it in its perfection integrity and happinesse in these first two Chapters and in its defection decay and misery in the third Chapter For the perfection of it wee are led to consider the Creation of the World in the beginning of this Chapter and the Creation or making of Man and investing him in Paradise to bee the Lord and Governor of all the World and the things therein The sum of these verses is the narration of the manner of the rearing up of the frame of all things wee see in heaven and earth which is a matter of so high huge and infinite consideration that wee should quickly confound and lose our selves in it if God had not given us this thred of direction in our hands to bring us out of this intricate maze which else would astonish us This Creation is divided into six dayes works in which is shewed the six joynts as it were of the frame of the whole World In which six dayes the proceeding of God in this worke consisteth in these three points First the creating of all Creatures of and after an indigest rude and imperfect matter and manner For the first day was made a rude masse or heape which after was the Earth Secondly a bottomlesse huge gulfe which was the Waters Thirdly over both was a foggie obscure myst of darknesse which was the Firmament After that in the second place is set downe the distinction which is in three sorts First Of Light from darknesse Secondly Of the nether Waters from the upper Waters viz. of the Seas and Clouds Thirdly Of the Waters from the Earth After the distinction and dividing of this ensueth in the third place Gods worke in beautifying and adorning them after this order which wee now see First the Heaven with Starres Secondly the Ayre with Fowls Thirdly the Earth with Beasts Herbs and Plants of all sorts Fourthly the Sea and Waters with Fishes And having thus finished this great frame of all the World and beautified the same as wee see Then he framed and made Man the little world after his Image and placed him therein as his Pallace to enjoy and possesse Touching the first part of the Creation it is set downe in the first verse in which are foure workes of great weight and importance 1. The first In principio Second Deus Third creavit Fourth Coelum Terram
an instant the world must needs bee by fatall destiny and necessity and might not bee otherwise Epicuremum The other were the Epicures which taught The world was a thing made at a venture by casual chance and happy hazard by a divine essence the one taught that God could doe no otherwise then but make it the other thought that God did hee could not tell what But Psal. 115. 3. Deus fecit quecunque voluit in Coelo Terra And Revel 4. 11. All things were made for him and by his will And Esai 45. 18. God made not Heaven and Earth in vain to no end but the word fignifieth that hee made it with Wisdome and Counsell Esai 43. 13. God was before any day was and hee asketh Who could constrain him by necessity to make it or not to make it Heb. 3. 4. If a man being in a strange Country shall see a house hee will certainly affirm that there hath a man builded it that it is a mans worke so saith hee when wee see all Creatures Heaven and Earth wee know that God made them all A reason against that opinion of Fortune is this That things done by Chance are without cunning But God with infinite wisdome devised all things the Eye to see Colors to bee seen and the Light as the meanes by which wee see also all things are in such wonderfull order succeeding one another in their course as the seasons of things which shew them not to bee by Chance therefore the Philosophers were glad when they found out that 〈◊〉 intelligentia that was the cause of all so that they confesse all things to bee made by a wonderfull wise Counsell and discourse of an understanding minde So that it was made by another not by Necessity nor Chance Creavit Coelum Terram omnia in illis Gen. 1. vers 1. NOw are wee come to the fourth and last point which wee are to consider in this verse and that is That the things which were Created by God are both Heaven and Earth which here is said to bee his workmanship Which though it be here set downe in two generall things yet are his works manifold yea infinite and cannot be numbred All which Creatures and things Created cannot bee better expressed then in these two which contain all the rest for hee so faith Exod. 20. 11. In six dayes hee made Heaven and Earth the Sea and all that is therein So doth David expound his meaning Psal. 146.6 and Revel 10. 6. therefore Job saith 38. 6 7. That God made not only the Starres with the Heavens but also the Angels or Children of God which are in them and Psal. 24. 1. God when hee is said to make the round World he meaneth also all that dwell therein that is Man also yea hee is also the Lord and Creator of the Soules and Spirits of all Flesh as well as their bodies Numb 27. 16. So that to conclude with Saint Paul by these two is understood and comprehended all the Creatures visible and invisible which God made Coll. 1. 16. For the Heavens are the bound upward and the Earth is the bound below which conclude all between them Let us therefore first consider these two joyntly then in the order wherein they stand and in the last place severally Touching the first David saith Psal. 102. 25. Thou Lord in the beginning hast laid the foundations of the Earth and the Heavens are the worke of thy hands Esay 40. 12. It is God that made Heaven and Earth Job 37. 17. 18. Job 38. 5 6. The Heavens doe shew this in that they resemble their Creator because they are moveable and yet subject to alteration and the Earth unmoveable and not subject to motion 2. Point Moses meaning is That not the Earth alone was made by God but also the Heavens that is both of them and all in both were his worke not the Earth only but also the Heavens against the Philosophers which thinke therfore that the Heavens were not made because none can assigne the point where the Heavens began nor in what part God began to make them nor where the Heavens first began to move by which reason they might hold that the heart of man was not made because none can tell how it began its motion to pant and beat whether by sustole or diastole but as the heart was made though unknown where the first motion of it is so were the Heavens That hee made not the Heavens only but also the Earth below against the errors of the Manichees which hold that there were two causes of Heaven and Earth That the good and white God made the Heaven and Man from the middle upward And the black and evill god was the efficient cause of the Earth and of Man from the middle downward but as Gods power and wisedome is shewed and seen as well in an Ant as in an Elephant as one saith as well in the creeping Wormes and basest Creatures as in the Angels and most excellent Creatures So doth his Majesty and Might appeare in the Earth as well as in Heaven 3 Point Now in regard of the order here set downe wee have a consideration first of the Heavens for if there were any Order observed in Gods Creation surely the Heavens were made in the first place which sheweth the glory of the Creator for who ever in building his house would or could begin it at the Roofe first and then afterwards lay the Foundation of the Earth but his omnipotency is such that hee beginneth to make his house from the Roofe downeward as wee see in the second and third verses And this is strange saith Job 26. 7. That hee hath made the Heavens turn round like a wheele without an axeltree and that hee hath caused the Earth to hang and stand without any prop to uphold it When wee therefore consider the Heavens and Earth the worke of thy hands wee must needes know that the corners of the Earth are upholden by his hand 4 Point Let us consider them severally and apart in which wee must regard them after three sorts 1. First in respect of God as they are compared with him 2. Secondly as they are compared to themselves 3. Thirdly comparing them to us 1. Esay 66. 1. Comparing them with God Heaven was made to bee his Seate and Earth to be his Foot-stoole 2. In respect of themselves Heaven was made as the male part of the World by whose influence motion and dewes the Earth as the female part should as it were out of her womb bring forth all living and necessary things Hermes the AEgyptian the Persian wife men and Orpheus the Grecian appoint these two as the matter of all things that are 3. In regard of us our selves Heaven and Earth are the meanes of our moving and rest for the motion of the Heavens is the beginning of our bodily motion and the unmoveable Earth is
the cause of rest Wherefore saith Job 38. 33. That the Course and Order of Gods Creatures must make us orderly in all our doings In respect of God and us God hath made the Earth to bee our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our work house to doe his will in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made heaven to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Country or pay house where he will reward our good workes Thus we have seen Gods ordinance in these words 1. That Heaven and Earth are Gods handywork 2. That the Heavens by order are first and first of us to be cared for 3. The use of it which we must make both in respect of God of themselves and our selves Now out of this doctrine we frame the first article of our belief thus God in the goodness of his fatherly love made Heaven and Earth and all in them And that he might have a Creature above all others to whom he might impart and bestow them he made Man after his own likeness so he made all things non suo commodo Job 35. 6 7. for we can doe him no good neither did he give them us nostro merito Esay 40. 5 6. For how could we deserve any thing when he gave all things to us before we were and when we were made we were but vanity therefore it was his mere and gratious goodness that brought forth Heaven and Earth for us at the beginning Psal. 115. 15. We are the blessed of the Lord which made Heaven and Earth So in that Psalm is distinguished the true God from all Idolls for they cannot move nor speak nor doe any thing but God did all with his word So St. Paul by the same reason exhorteth the Lycaonians to turn from Idolls to the true God Acts 14. 15. But most plainly Jeremiah 10. 11. teacheth this use to be made of the knowledge of Gods Creation In Captivitie saith he you shall be tempted to serve their Idols but he telleth them what answer they must make which is written in the Caldee tongue all the rest of the book being in Hebrew which answer is this Our God made Heaven and Earth and all in them is but your Gods can doe nothing but their names shall vanish away and not be heard upon the Earth By which we see that this maketh a plain difference between the true God of Heaven and Idols their names shall perish before the earth but as our God was before the Earth was made so the Earth and Heavens shall pass away before him which endureth for ever The Gentils made their gods the ofspring of Heaven Earth but we know that Heaven and Earth are the ofspring of our God which made all and this is the difference to discerne the true God from the false thus we have seen what we are to learn out of this for the grounding of our judgment and sound knowledge and perfecting our understanding in the Creation Usus Now it remaineth to shew out of this four points what is to be learned for the breeding and nourishing of good motions and affections in our hearts For the first If there was a beginning of all things then undoubtedly there will be an end If there be a head though the Image be never so great and tall yet we shall come to his feet at the last Dan. 2. 41 42 43. as the world had its seed time that is its beginning and its Winter time when it was overwhelmed with water and its hot Summer when God rained in it fire so shall it have its harvest time at the last faith Christ Math. 13.30 when the good shall be carried into Gods barn and the evill into Hell fire therefore some have well observed that the Hebrew words which signifie heaven and earth have the first letter of them Alcph and the last letter of them Tau to shew that they shall have an end as they had a beginning both in heaven and earth so faith St. Paul 1 Cor. 10.11 and Dan. 12.12 but as in the beginning the morning had his evening and the evening his morning so shall it not be at the end for then saith Saint Jude in his Epistle there shall be to the godly a morning of eternall life without any dark or dimme evening any more vers 21. and to the wicked an evening of utter darkness without any morning or lightness vers 6. that is as the Angell sware Rev. 10.6 that as God made the beginning of time so there should be no more time nor course nor order of dayes but eternity of all Wherefore saith St. Peter what manner of men ought we to be in all godlyness of life seeing God made the world in love for us and seeing there will be an end of the world and a judgement for us The Apostle Heb. 1. 11 12. citeth Davids saying that the Heavens shall wax old and be folded up as a garment when the full number of Gods Elect are accomplished for whom this garment and covering of heaven was made and who doe bear up the pillers of the earth for if it were not for the Godly and Elect in the world neither of them could continue Esay 51.6 The earth also shall be wrapped up at the time in a word this word Create signifieth to begin with wisdome and judgement and to end with justice and judgement so Elohim the Creator signifieth a Judge and we in our name Creatures carry about us this sentence that we are one day to be judged 2. Point The second point is That the Creation was of nothing then good motions and affections which that knowledge must breed nourish and bring forth in us is to make us learn to know and acknowledge our nihil that each of us in particular are nothing though we in pride so advance our selves here on earth as though it seemed to us that we were something yea that we were made of some more excellent things than others as if we were not as the Publican but saith St. Paul If any think themselves to be ought or if we be any thing now let him know that this is so by God not of himself 2 Cor. 11.5 tametsi nibil sumus in illo tamen sumus therefore if we be nothing that shall condemn us if we be any thing it is not that which can deserve to save us for we are that we are by his grace 1 Cor. 15.10 And if we can acknowledge this with humilitie then we shall know this also to our comfort that he which made us of nothing can and will bring us to be somethings in goodness if we serve him with humble mindes Esay 38.3 And this is the use and fruit of that 3. Point The third point is That God is our Creator whose name Elohim is fetched and derived from this Hebrew preposition el and from the Greek preposition 〈◊〉 by both which God is called which prepositions both doe signifie per propter to
teach us that he is our per quem and must be our propter quem in all our actions therefore as it is he per quem sumus so we must make here his glorie and praise the end of all our thoughts words actions or devises whatsoever Psal. 96. 5. Elohim is said to make all and therefore we must with praise tell it out among the Heathen So there we are taught to remember him in our youth as our Creator to knit our selves and our wills to him as our Governor and in trembling to fear him as our Judge for he commeth to judge the world in truth Psal. 96. 13. for if we shall amend our lives we shall rejoyce and wish for his comming as we rejoyce and praise him for our making and this is the perfection of a Christian man contremiscere when we think how wonderfully God hath made us and with joy and gladness say with David Psal. 119. 52. I remembred thy judgements of old and received comfort and as we know that in him and by him we live move and have our being Acts 17. 28. so we must live move and breath only for him that is so farre forth as may make for his glorie that at last we may with joy commend our souls to him as to a faithfull Creator 1 Pet. 4. vers 19. 4 Point The fourth point was the things made namely Heaven and Earth which comprehended all in them that one being the upper bound above and the other below between both which are all The use is that if we look upward we see Heaven if we cast our eyes down the earth will be seen for our eyes and light are given to see both which two if we ask them they will tell us Job 12. 7. If we will not ask them yet they will preach and declare Gods glorie Psal. 19. 1. that not once a week but night and day not for an hour in the night or day but continually though their preaching doe not trouble our ears being dumb yet they cry aloud and though they speak not English yet their voyce is intelligible to all Nations and Languages in the world wherefore seeing they still cry aloud and tell us of the Creator that he made all these for us it is required of us that we be ready with our tribute and homage which is to yeild due and continuall praise and thanksgiving to God for them for heaven and Earth have a fellow feeling of the good and evill which either we doe or God doth for us Esay 39. 1. and they rejoyce with us when we doe or have any good done to us And so when we offend God in paying our duty Jer. 2. 12. then it is enough to make heaven and earth stand still and be amazed and astonished at it because we forget God and our duty Thus doth our sinne and ungratefullness overthrow and prevent and stain the whole course and order of Nature Jer. 12. 4. so there is a concurrent of them with us in honoring serving and praising the Creator both of them and us Therefore it is our duty and part to give heedfull care to those preachers which preach God without the Church alwayes in silence and so give our duty and tribute to serve and praise God with them amongst his Saints here that we may be glorified with them in Heaven that we may praise and magnifie him with his Creatures in earth that we may be glorified with his Saints in Heaven quod faciat Deus per Christam Terra autem erat res informis inanis tenebraeque erant in superficie abyssi Gen. 1. 2. verse THE former verse was delivered to us an abstract of the whole work of Gods Creation now lest we should think that when he mentioned Heaven and Earth before he should mean that all things in Heaven and Earth were made in the very moment of the beginning even as we see them now therefore Moses 〈◊〉 haste to tell us that though at the beginning and first moment God made quecunque nunc sunt yet he made them not qualia nunc sunt but did that in six distinctions of severall times It had been as easie to him to have created all things even in the perfection and order they are in a moment and instant and in that beautifull form in which they present themselves now to our eyes But it pleased God though in power he could doc it yet in wisdome to proceed after these three degrees mentioned before First to create the beginning both of all times and of all things as the matter and beginning of all superior bodies and the beginning of all inferior bodies of nothing After the work of creation followeth the work of distinction from this 2. verse to the 11. And lastly ensueth the work of persection with beauty to adorn all his works and to finish them which is from the 11 verse to the 16. It pleased God thus to proceed in this work as well that he might shew himself to be the God of order as also to discover to us the mysterie of the Trinity in the three properties of the three persons which appear in the Creation For all was made by his Power which is the property of God the Father By his Wisedome which is the property of God the Sonne by which all things were orderly disposed and distinguished And by the riches of his Goodness which is the property of the holy Ghost by which all things were adorned and made perfect these three properties are remembred in the Revel 5. 12. and Acts 17. 28. We live by his power we and all things move in this order by his wisdome and we have this our being by his grace and goodness by his power we are taught to acknowledge him to be our beginning and originall ex quo sumus by his wisdome we acknowledge him to be the upholder per quem sumus by his goodness we confess him to be the Chief propter quod sumus For considering his goodness we and all Creatures must endeavor to doe all that we can for him and his praise and honour All which three are plainly and orderly set in the 11. Rom. 36. God also took this orderly proceeding partly that we entring into the meditation of Gods works might by this means have as it were a thread to direct us orderly therein for by this means we come to know this difference between Creatum ordinatum ornatum esse as the Hebrews say by this means we shall know not only the beginning and being of all things but also how orderly and excellently all things were made in this Creation And thus much of the reasons of this course of Gods proceeding in this work Moses having therefore in the first verse set down the materials of the World and all in them now to the 11. verse he sheweth the work of distinction And after the work of adorning and perfecting all But first of all he handleth
two things in this verse The rude rudiments of the World First what the things were he made in the beginning before they were distinguished by God for they were void and vain confused things without order or form all covered with obscure darkness Secondly He sheweth how God did first order and dispose these rude things that they might be fit for distinction and perfection Of the first whereof at this time In the first verse we consider God as Deum Theologicum for it is a matter and a mysterie of Faith that God gave all things their being of nothing But now hereafter we shall consider him tanquam Deum Philosophicum for there is no Philosopher if you allow him his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this matter of the World but will confess that it was God as they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an understanding Spirit which is his power and wisdome framed all things in this order and forme even common natural reason alloweth and admitteth this rule because our Consciences doe see it That in every excellent work the action must by certain degrees and spaces come to perfection for before fire can burn any other things it must first warm then by little and little make black and parch and scorch the combustible thing after that it inflameth it and at last maketh it perfectly of its fiery nature able to doe that to another thing which the fire did to it at the first so every cause by an orderly course of proceeding doth bring his effect to perfection Moses sheweth therefore that God took that course which is very agreeable to natural reason and therefore first setteth down the imperfection of all things at their first beginning and then the degrees by which they come to their perfection For at the first there was a foggie gross darkness after he made the dawning or morning which is a mixture of some light and some darkness And after he made the perfect light So at the first he sheweth touching the waters that they were a bottomless gulfe afterward he made them quiet waters and at last made them salt Seas and fresh Waters Fountains and Springs in most necessary and orderly sort And for the Earth first the beginning of them which were the matter of all earthly things it was a desolate and disordered rude and deformed mass covered with water After God set it above the Waters and made it dry ground as the word signifieth And at the last he brought it to its perfection making it fruitfull and sanctifying it in all necessary things In the handling of which we will first generally behold them together and then severally and apart Touching the first It is even as if he had said all things in Heaven and Earth were not at the beginning in that comely and perfect order and manner in which you behold them now for now they present themselves to our eyes well fashioned adorned and replenished but then they were without form unshapely and void So the waters now we see serve for Navigation above and within them they are most profitable and fruitfull in bringing innumerable store of fith but at the beginning it was made void rude and raging Now we see the Heavens beautified and adorned with stars and lights but at the beginning it was but a gross mist and confused darkness without any light Wherefore one calleth them the swadling Clouts of the Worlds infancie Psal. 104.6 for the Waters overspread and covered all the Earth and the mist of darkness Job saith was the swadling band of the World 38.9 So the Cloudes were the swadling Clouts of the World in which it was wrapt up and the Seas were his Swathes to binde and swadle it up in its best infancie As the Worlds Creation was of nothing in the work of distinction all things were next kin to nothing for that without was rude and confused and within is void and emptic of any good is as a thing of nothing and such were all things saith Moses The Earth being distinguished from the Waters was somthing indeed but yet so dry and unprofitable that it was to no purpose nor use for any thing to dwell and remain on it Now we see the earth is set first if Moses had observed a curious order he should have placed heaven before earth as in the 1. 6. but the manner of the holy Ghost in the scripture is alwayes to begin to speak of that which is freshest in memory and that is commonly that which one speaketh of last The earth is called Toba Tobohu which hath this signification that it was a thing without shew in sight misshapen and deformed to outward view and within to have no inward vertue of good substance to make amends for Tohu signifieth a thing misshapen without and Tobohu signifieth a thing wanting all goodnesse and substance within to make amends for that and so it signifieth a thing of no commendation or value There are many things which are Tohu that is deformed without as Elisha 2 Reg. 2. 23. who was mocked and derided of the boyes in the street but yet within he had inward vertues which made amends for his outward want And there are some things which are Tobohu that is void and wanting all inward substance and good stuffing within without are very goodly and fair in shew to look too as Absolon which without was a man without blemish but within he had no good stufting answerable to that without but rather fraught with pride murder and disobedience But the earth was both Tohu and Tobohu without deformed and within void and empty not that it had no form for that were against reason but it was such a form as was altogether deformed for there is forma 〈◊〉 forma perfectionis and this deformed form it had which made it loathed having nothing to commend it it had as the prophet Esay 34. 11. speaketh line of deformity and the stones of emptinesse threatning to make wicked Cities such deformed things that is he will make them like the world at this state a confused head and the stones of the heap shall not be sound stones but unprofitable rubbish fit for no use Thus we see what the earth was at the beginning Now God in proceeding did replenish and fill that voyd emptynesse which it had with all good things which it wanted and beautified the deformity of it in this most glorious form as now we see and better shall perceive hereafter so that it is evident that both the fulnesse of things with which now it is replenished and this beauty which it hath it then wanted Et Spiritus Dei incubabat superficiei aquarum 2. SEcondly we are to consider of the deep which is called Abyssum which in the Scriptures is properly applyed unto the waters as in the 7. Gen. 11. and Esay 51. 10. and Luke 8. 22 23. These waters were the matter of which the heavens were made for God spread them abroad
and repell the frivolous and unlearned objections of the Atheists or else if we consider as Nazianzen doth very wisely think and gather that is all things in grosse were created at the beginning in the two generalls Heaven and Earth though the perfecting and polishing of the Creatures in particular were by degrees brought to perfection in the six several dayes so he conjectureth that the Sunne was made when the Heavens were made at the first but after the fourth day it was perfected and had the light annexed to it this giveth them an answer The use Now touching the spiritual use of this knowledge in which we will keep the course of these three things before noted First that a distinction of names of us must be truly kept Secondly that they might be agreeable to the nature of the things Thirdly that we must expresse the nature of things shewed by their names by our right and well usage and practise of them 1. I began to teach the last day that it doth not avail us that things be distinct in nature if there be a confusion of names therefore God in wisdome brought in the right division of both orderly for though names in affirmation and negation cannot change the true nature of things Non amittunt quod sunt cum amissione nominis as in Judaes name and though we call Gold Copper and Lead Silver yet the false name affirmed or denyed hurteth not the nature yet notwithstanding in respect of us except there be a distinction of certain appellations names and titles we shall grow erronious and ignorant of the right natures of things therefore one setteth down this rule that fides nominum est salus proprietatum the right keeping of the names truly discerned is the preserver of the true properties of things Therefore the Divell not being able to alter the nature of things made and distinguished by God he laboureth in the other to shuffle and confound the names of things which ought to be distinguished to deceive men To such God faith Job 38. 2. Who is that which darkneth the Counsell by words without knowledge for giving of ill and wrong names confusedly obscureth the right knowledge of the natures of things to us and Paul complaineth of it 1 Tim. 6. 20. he complaineth I say of things in his time falsly so called So may we now complain of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the false faith zeale sincerity preaching and reformation of many which indeed is but falsly so called for their unfruitfull faith is no faith their blinde zeal is no zeal their reformation is deformation and their preaching is but a 〈◊〉 or pratling though it be falsly otherwise called Wherefore they are in great fault which give one and the same name both rei privationirei to the substance and the shadows of things This then is the first use which by Gods example we are to learn namely to term things by their right names by which God hath distinguished them 2. Secondly As the names must not be in confusion so there must be a fitnesse and stablenesse agreeable and correspondent to the natures of the things for commonly the names and titles of the world are either too bigge or too little in proportion for the nature of things It men be great in authority and wealth we are no niggards in our words but give great and swelling titles to them though they be of small or no deferts as Esay 32. 5. they will not stick to call Naball by the name of Nalath that is a foolish clownish Chrule a right worshipfull man to flatter him withall but God will be angry if we give titles after such a manner Job 32. 22. As we are Parasites to others for favour or gain so we love to be flattered of others and to have a great and glorious name for small and simple gifts though our deeds be very small and few yet we must bumbast our words as great as may be but God observeth agreeablenesse 3. Lastly We learn that if the name be agreeable to the nature then in our life and action we must also expresse the nature of the things by well using as the word teacheth us that is that seeing the day is our being and sheweth that our life and being is laboring and well being in our Calling therefore we must reckon or accompt our selves no longer to live and have the being of a man then we are in the day imployed in such honest and good actions of life and esteem our selves in that respect as dead men or as beasts when we are idle slothfull and given to sleep Prov. 24. 33 34. we must be farre therefore from the speech and saying of the sluggard that is yet a little more sleep and slumber that is delight in idlenesse And so must we be far from it in doings behaviour and custome Prov. 26. 14. which is thus described even as a dore moveth on hinges so doth he in idlenesse one calleth such fungos truncos shewing that we differ not from blocks being idle and sleeping nor from mushromes eating and drinking nor from whelps sporting and playing but then we are men when we doe the actions of men that is to study for knowledge and work and travail for thy living so that the night is our time of non esse so long as we will ociosum esse Wherefore seeing Christians are not of the night but of the day 1 Thes. 5. 5. we must doe the actions of good works which belong to the day and for which the day was made for idlenesse theft adultererie murther c. hate the light because they are works of darknesse 1 Cor. 4. 5. so are there three paire of them set down Rom. 13. 13. So the qualities of our actions must be framed to the meaning of the word and nature of the things which God hath made for us And this may suffice for the second distribution of the names Et dixit Deus sit firmamentum c. Gen. 1. 6. vers IN the second verse these two were coupled together darknesse and the deep and how blessed an exchange of light we had been made partakers of we have already heard Now it followeth to hear the wonderfull works of God in the deep and that not in the face of the deep but in the bowels and middle part thereof God hath before removed the swadling band of darknesse and now he cometh to take order in the deep and hereafter he will come to the earth to order it which as yet lyeth desolate overwhelmed and buried in the midest of the waters and deep Though the deep had but a poor being as yet yet it had cause to praise God for it as simple as it was Psal. 148. 7. But God that it might praise him more being moved with pity to see this poor rude being in great goodnesse swallowed up Abyssum in Abysso to teach us that as there is nothing so
dark and hidden though it be in darknesse it self but his eye of providence can see it so that there is nothing so deeply covered in secret but that he by the same can reach to it In this second work the Prophet beginneth at the third point for the first two which are the materialls and womb and the impregnating making fit or enabling it to receive a better form were things belonging particularly to the first dayes work which in respect of the prerogations it had was called the one day and the day alone For in the first day there was spiritus 〈◊〉 creatio sed varia procreatio for all things being made in grosse at the first and impregnated and conceived in this womb of the waters had afterward in the six severall dayes and times their procreation and were brought forth and therefore the gulph being enabled before is not distinguished and separated into that place which is the upmost Heavens of all above us and the purest and cleerest and best part of the waters The other part which is more unpure is set in that place below under us which reacheth unto the bottom of the deep of the earth Saint Austine saith that this separation was therefore made because God would not trouble the living Creatures of the earth afterward with many waters which were not a meet Element for them to live in but only they should have the impressions of the Ayre to water the earth as rain snow haile and dews Coelum aëreum Touching Heaven which is one part of the division there is varia acceptio verbi it is diversly understood for first it is taken for coelum aëreum which we call the skie as in the 20. verse of this Chap. volucres coeli when Heaven is taken for the Ayre or Skie Jer. 8 7. Milvus in coelo c. that is in the Ayre so Gen 9. 14. nubes coeli that is the Clouds which hang and flie in the Ayre And Christ saith that they are skilfull to discern the times by view of the face of Heaven to know what the day will be by the rednesse or lowring of the Ayre or Skie Luk. 4. 25. he saith the Heavens were shut or locked up three yeers that is the Ayre where the Clouds are So doe Heathen writers take the word coelum non animum mutant qui trans mare currunt that is they change the Ayre not their mindes c. where coelum is taken for that distance of place which is between us and the Moon After we have spoken of this coelum aëreum we will come to the other coelum coelorum but first let us consider the Ayre in the generall and then the true Chambers of the Ayre as David calleth them Psal. 104.2.3 that is of the three Regions of the Ayre In which treatise we will consider Distributio first the matter or argument of these verses Secondly the name of the thing it self in the 8 verse In the first three things are to be noted First Gods Edict Secondly the execution of it in the former part of the 7. verse And the third is the return of the Edict or Writ And it was so Of the first in which we consider the word the manner and the parts to whom the Edict is given and then what wherein and to what end it was namely to distinguish the one waters from the other It pleased God in every daies work to have severall speech and mention made of his Word and Spirit the one to exclude necessity the other to exclude chance or casualty the word is ever named to conclude and shut out that objection quis erat ei consiliarius Esay 40. 13 14. that he had no need of counsell or advise the other to exclude quis dedit illi prior for as he did all things without the advise and help of any by himself so he did it of his meer goodnesse and grace without any motive or perswasion of our deserts Touching the word which I told you was verbum unum increatum aeternum We must consider it abiding in God as skill art and cunning doth abide in a perfect work-man and his proceedings and manifestation in the Creatures as the skill of an artificer proceedeth from him into his work and there is to be seen so the second person the word of God abideth for ever wholly in God and dwelleth and resteth in his bosome Pro. 2. And this by this means passeth from God the Father into his workmanship and Creatures and is to be seen manifestly how wonderfull and glorious Gods word and wisdome and art is by which he made all And so may we say of his spirit which is inseparable and coequall with it for as with our words our breath also proceedeth out of our mouthes in one action and at one time so ever the word and the spirit of God proceedeth from him together to the perfecting of any work So we see they are indivisible Heb. 1. 2. 3. Christ by whom God made the World is there called a stamp or graven form of his Father and the brightnesse of his glory so that now here is shewed the second stamp and impression graven and formed in these works in which the brightnesse of his Image may be seen namely his power and wisdome c. For by the word of God also were the Heavens made Psal. 33. 6. saith David out of which sentence we may learn two speciall points 1. First that the word of God is the generall mediator not only between God and man in the work of redemption but also between God and his works in this Creation for after that the word of God was he by whom all things had their being and were that they are and were set joynt and in order by him then by the same verbum increatum proceeding from God together with that powerfull working of the sanctifying Spirit were all things new created and set in right order and joynt again being by Adams sinne clean out of frame 2. The other point is that whereas it had been all one for Moses to say Deus dixit aut Deus facit he rather causeth this phrase Dixit Deus quia fecit dicendo in men indeed sermo apus are two things of divers natures often separated for commonly the greatest sayers are least doers well the talkative are seldom active but in God they are all one his dictum factum have no difference for as 〈◊〉 saith with God initium sermonis est perfectio operis and this is the prerogative of the supernatural Agent Touching the stile or phrase of the Edict or Mandate it is imperative the Kings of the Earth are glad oftentimes by fair means to entreat that their inferiors and subjects may doe their will as the 〈◊〉 men counselled Roboam 1 Reg. 12. 6 7. And the Apostles 〈◊〉 alwayes use their authority in commanding 2 Cor. 8. 8. 〈◊〉 continually goeth by way of commanding
heads to stop up the breaches once being made Yet God by his power doth separate the waters and keep part above and his intergerium his partition wall and bank which he useth to divide and keep out one from the other is the weakest Element that is namely the Aire which is most strange that that should be terminus a bank and bound to the mighty waters which had most need of a terminus to limit it self yet God hath made of it such a limit which is called firmamentum that is a most strong sure and firm bond which shall not fail yea it is more firm and permanent than if it had been made of a rock of Adamant for that the waters would have eaten and perished but this is most durable by Gods appointment Ad quid The last thing is ad quid namely that there may be a division Where generally is implyed a double division the one is before of things in nature opposite and contrary as light and darknesse the other is here of things which have an inequality as the purest waters from the unclean and impure for God will have not only evill distinguished from good but also the things that in degree and quality are better and more excellent are to be separated from that which is more base and vile for the not distinguishing these is the mother of confusion We must not only mark and beware of the Devill the adversary which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also of things which are apparently evil or are not altogether good therefore God divided the clearest waters in the best and high place above and the groslest he set below in the depth So we have a difference between 〈◊〉 pendiculam aquam fluidam the one is Mare superum the other is Mare inferum This is the division of the Waters Now in the upper waters of Coelum aëreum there are two parts aqua 〈◊〉 aura flabilis which are 〈◊〉 together Now between these two waters thus divided because they are not contrary in nature but only different in degree the inferior and baser waters doe first as it were reverently acknowledge their humility by sending up vapours to them in the Clouds and they as gratefull doe send down drops and showers more liberally even powring them down again So there is a mutuall reciprocation and circulating in nature between them as ebbing and flowing is below so is there breathing up and dropping down between them both But to what end are these waters above and below and wherefore is there a division of them Because God had before taken order for light that there might be time it was next of all convenient and meet that he should take order for place wherein his Creatures might inhabite for in that place where the thick and compact body of the waters is the Creature could have but a slow motion and therefore it is no fit Element for us Wherefore God having an eye to man respecting him in all his works provided in this that he might have a fit Element of Aire in which he might live move and have his being The end of the other division and separation was this that the waters being thus set apart might be as a bridge for us not only from one Country to another by ship here on the nether waters but also that there might be a communication and passage from Earth to Heaven by the means of the Aire for the Aire is as it were the bridge and path and casement by which the light of Heaven commeth to us it is the pipe through which sounds and voyces come to our cares smells to our nostrils colors to our eyes it is the strainer or five through which as Job faith the rain is sifted in little drops but especially as you know in the first day God made light which hath a proportion and resemblance to this word John 8. 12. yea it is vox Creatorum also for the dumb and senslesse things doe as it were speak and tell us what they are by the light So if you mark the Aire which is made the second day hath a resemblance to Gods Spirit for as the Aire is the act of breathing which we easily fashion and receive into our bodies so our spiritual life is by the holy Ghost of whom we have the like apprehension and as light commeth to our eyes by the Aire and words to our ears so that by it we apprehend light and speech and communication so is the Spirit of God the very means whereby our souls doe apprehend the spiritual light and by which the word of God is conveyed to the ears of our hearts So spiritually the Holy Ghost is vehiculum lucis vocis Dei c. and this we learn by way of resemblance The last point is concerning this to know to what end are these upper waters of the Aire We are to know that God made them to be his magnus Thesaurus his great treasure house for store Deut. 28. 3. for there he saith he will at his pleasure open this great store house and out of it give the first and latter rain and snow to molifie and make fruitfull the Earth which is so great a blessing that we are bound to praise God continually for his gracious work The manner The manner of which work is set down in Gen. 28. 6. God out of the lower waters raiseth a sume or vapour or mist which he condensateth in the middle region of the Aire and 〈◊〉 together or 〈◊〉 into waters again bindeth them 〈◊〉 in the clouds Job 26. 8. which by his word as by his Hostes he bringeth as in 〈◊〉 from the remotest parts of the Earth to us or to others as he pleaseth to make the Earth fruitfull Psal. 135. 6 7. Of these waters in the clouds God maketh divers impressions Job 38 25. as great 〈◊〉 and streams little small rain and showers and streams and snow and haile Job 38. 37 the clouds are his bottles for small rain and dews and 25. verse so they are his spouts 〈◊〉 pour out great raine Job 37. 6. which are called stormes Also out of these upper waters he ordeined to have snow scattered as ashes and wooll Psal. 〈◊〉 16. and touching these things he asketh Job 38. 22. if any man had been in this store house to see these treasures Aura flabilis As for the drier part of the Ayre the end of them is to be Aura flabilis and by the force of their winde to fetch carry and recarry the Clouds which are his vessels of his rain also he hath made them to sweep and cleanse both the Ayre it self from corruption and the nether waters from 〈◊〉 Thus we see the end why God in coelo 〈◊〉 hath made both undam 〈◊〉 auram flabilem as St. Austine saith for by them he filleth the 〈◊〉 of Corn with goodnesse and dropeth fatnesse on the earth Psal. 65. 11. And therefore
we must pray not only for the blessing of the earth but also of the heaven as Jacob Gen. 49. 25. Deut. 33. 13. Not only for the blessing of the wombe of the earth which being a fruitfull soll quickly conceiveth and bringeth forth fruit but also the blessing of the breasts of the Clouds without which the fruit will very soon perish and wither Job 38. 8. For it is Gods blessing both to make a land a fruitfull and fertill soil apt to conceive and also to send seasonable rains to it that it may grow and be ripe and good for mans use These all doe likewise serve for the execution as well of Gods justice to correct us as of his mercy to doe us good For when we displease him with our sinnes he maketh these things his rods by causing the Heavens and Clouds to be as Brass and the Earth as Iron thereby and on the contrary side when he in justice will set wide open the windows and fludgates of heaven to drown the earth with floods and inundations as he did the old World Usus And this is that use and instruction which we are to learn out of this division to pray if it please God for his blessings and not to sinne for fear we be scorched with droughts and over whelmed and drowned with floods Fecit ergo Deus hoc expansum quod distinguit inter has aquas c. Gen. 1 7. vers THe treaty concerning the second dayes work is divided according to the work it self and the name given to it the work is set down in the sixth and seventh to the manner of it in the eighth verse In the work we observed three points according to the three severall verbs Dixit fecit sit The first containeth the precept or warrant for the making of the work The second the workmanship and going about to doe or make it The third the return and certificate to signifie that it was fully executed which three are in Dixit fecit factum est With man it often times falleth out that dixit is without fecit that is it is too usuall that men promise and say much but doe it not and many times we see his fecit to be without perfecit that one may say factum est it is fully and perfectly done the first we see Mat. 21. 30. he said but he did it not the other custome of men is exemplified Luc. 14. 30. for as he did it not so on the other side This man began to build a house but did not finish it So none can say that his fecit was factum est 3 the first also we see 1 Sam. 18. 17. Saul said he would give Michol to David but did it not but it was not so with God for he is not yea in saying and nay in doing and performing but as certain as he saith a thing so surely it is done for his word is truth and that his deed declareth and on the other side it is farr otherwise with God than it is with man for if God begin a good work he will surely finish it throughly Phil. 1. 6. perfecit quod facit if he be the beginner and author of any thing he will also perfect it and finish it Heb. 12 2. so that we shall confesse as here that quod fecit factum est So that that is the first consideration in God that these three severall things saying doing and perfecting are inseparable in him joyned and linked together as a chain that one ensuing the other and all following the first The first of these hath been shewed before the two last the Work and the Certificate are now to be handled in order The Work in this seventh verse touching which we see that it doth stand on two points and parts First He made it Secondly He separated it Concerning the making the word gnasha signifieth to make which hath an opposite and divers sense from two words which may seem to be the same too meaning Esay 45. 7. there is these three words formavi creavi feci of these three severall words the first is common to the other two for all that is made of somewhat or nothing hath a form and therefore is formed Distinctio but facere creare are distinguished thus To make presupposeth a matter subject but to create is to make of nothing in the first day God created of nothing but now in this work he is a maker for Coelum aëreum was made of something the Heavens were planted Esay 51. 16. and therefore there was something which was as it were the seed kernell or science or 〈◊〉 of which it was planted It is true that in respect of us it is more admirable to see a thing made of nothing because we cannot conceive it then to see or heare of a great thing made of a small matter because it is familiar experience with which we are acquainted to see a little child prove a great man and a seed 〈◊〉 kernell proves mighty tree but in respect of God both works are like strange and also in the respects of the works themselves to make a tree of a kernell and to make 〈◊〉 tree of nothing is alike though the one we approve because of common experience as a matter usuall and nothing strange for Gods power is miraculous in both though in the one now it be made naturall and usuall it was strange to sea it to turne water into wine and to feed five thousand with five 〈◊〉 and two fishes yet the strange miracle is wrought by 〈…〉 yeare as we see but we consider it not for God sendeth the watery moisture of the Earth to be conveyed into the Vine tree which sap God turneth into Wine though it seem naturall and with as few Corns of grain as will make five loaves being sowed in the Earth will multiply and increase to as much as will seed five thousand with bread and two fishes will bring so many fishes as may suffice so many fer meat so that we have these wonderfull miracles amongst us every day Now touching the Heavens the science kernel or plant of which they were planted and made was the waters 〈◊〉 〈◊〉 3.5 The other words to which this word in nature is opposite and 〈…〉 sence is oper are which signifieth with ones hand to work with tools and instruments with laborious pains But God doth not so make the Heavens but he doth it with as much ease as it is for a man to breath Psal. 104. 30. emitte spiritum creabunter 〈◊〉 besides the facility with such speed and celerity that in the space of time that one can say fiat with the festination he doth his works which is divers from the custome of men in making or doing any thing for they commonly take great pains and spend much time in work to no purpose and can doe nothing as Peter Luke 5. 5. he laboured all night and caught nothing but it
the waters they serve as vessels and bottels to hold and contain them and that to the end that they may not be poured down all at once but as Job saith 26. 8. they doe quasi cribrare as it were sift them in small drops down on the Earth The Waters The Waters are divided into aquas fluidas congelatas for the flowing waters God descendeth to the lowest and basest use even he made them to soften and molifie the clodds of Earth in the Countrey to the Husbandman Job 5. 10. and to wash and cleanse our streets in the Citie The Dew and Rain For the Dew which is a liquid and slim'd moisture and the rain also The use is 1 Reg. 17. 1. they serve for drink to men and the Dews serve for herbs and grasse whose roots being neere to the uppermost face of the ground would be dry and wither without such Dews to moist it Pro. 3. 20. and because there are plants and trees which have their roots deep in the Earth so that Dews cannot pearce to them therefore God hath provided a greater store of water the showers and Rain Joel 2. 23. which may reach to the deep roots Now for the congealed waters by the cold God giveth the snow like wooll to keep out the cold blasts of the North winde that the seed may be warm and nourished in the ground Psal. 147. 16. and he scattereth the frest to serve for ashes to keep in the seed which is in the Earth that it spire not nor spread out too soon before it be well seasoned and rooted in the Earth lest after it should for want of root and deepnesse of Earth dry and wither away when the Sunne commeth Luk. 8. 6. Thus we see the waters elevated and drawn up loaden in clouds and thrown down to our great use and benefit But there is another use which God hath ordained to put all these his Waters to and that is as well to be rodds to correct and punish us for 〈◊〉 for his Justice as well as the former use was for our good of his Mercie Job 37. 13. First for the Winds When in Mercie he will doe us good he maketh them auram temperatam but when he in Justice will make them his rodds of correction he maketh the Winds spiritum procellae by which confringit naves in mare Psal. 48. 7. concutit praecipitas domus Job 1. 19. and overturneth trees by the roots When God will have the Clouds instruments of his Mercie he maketh them pregnant and with Child with waters for the first and later rain doe make the land fruitfull Job 37. 11. When in Justice he will have them rodds to correct us he maketh nubes steriles as Salomon saith 25. 14. and as Jude saith Clouds without water we shall see them but have no good of them for our sinne also for our sins instcad of dews he sendeth mildews Hag. 2. 18. the rain of Gods mercie is a blessing to us Psal. 68. 9. it is a gratious rain When God in Justice will have the rain to be his rod he sendeth and maketh raging rains and storms and tempests to destroy our fruit and food Pro. 28. 3 For the frost and hail God maketh them his rods to kill and destroy their Vines and Mulberrie trees Psal. 78. 47. And thus much of the uses of the waters Now of both these together was the Firmament made For this Aire Coelum aëreum is more necessarie for men then the light which was made the first day for we may have a use of darknesse and sleep without light but we cannot live sleeping nor waking without Aire to breath in sive firmamento destruitur firmamentum panis Psal. 105. 16. the distemperature of it causeth a famine Ose 2. 21 21. in Israel famine and men call and seek to the Earth for food the Earth hath no power it cannot give any but is dry and barren without the Heavens and therefore it calleth and waiteth on the Heavens for his dews and influence and the Heavens cannot give such gracious rain and therefore calleth to God to give them a warrant and commandement and power to doe it So God heareth the Heavens the Heavens heareth the Earth and the Earth heareth the Corn Wine and Oyle and then they hear and sustain Israels want Fuit sic The last point is fuit sic which is the return and accomplishment of that mandate for at his word all things were created yet not in actibus suis sed in 〈◊〉 suis as we say in the Schools for it did not then in the second day presently rain snow hayle and freeze but God made them meet and able and fit for that purpose for ever after as God did all his work sine adjumento consilii sic fecit sine adjumento auxilii alicujus as he gave order with his word how things should be done even so they come to passe Esay 40. 13 14. Here are two things in this to be considered first virtus verbi Secondly obedientia Creaturae The power of Gods word is seen in that it is able to bring to passe any thing sine mora sine labore Salomon would build a Temple very beautifull 1 Reg. 6. 38. but he could not doe it in lesse time then seven years and after when it was made the second time fourty and six years they say the Temple was making and can Christ reare it up presently in three dayes this they thought impossible but behold here is a greater Temple then Salomons was yet he made the whole frame of it in no longer space and time then one may say fiat Coelum for presently fuit sic saith Moses Psal. 148. 5. he only spake the word and they were made for the other he did it without trouble or pains 1 Reg. 5. 15. Salomon to have his Temple made though it must be seaven years a doing yet he must have threescore and ten thousand Artificers and fourscore thousand Laborers even 150000 men might be troubled to labour about the world and spend infinite cost about Instruments and Engins to doe it But here with God is no such matter no help of men no need of Instruments nor any fear of let or impediment to hinder his work and will but his word and power to bring all to passe Obedientia Creaturae Touching the obedience of the Firmament created we have three things to consider First with what celerity conformity and constancie all things were done as God would have them For the speed and celerity We see that the Waters as if they had ears to hear what the word commanded wings to flie about the execution of it so soon yea more speedily they did it We read in the Scriptures that God preached to none but only to man for it is enough for him only to say the word to all Creatures of the Earth else and it is done but he must stand and take pains to preach an
Host and Army of the nether Heavens and the Starres are the Hostes of God which inhabite and are in Garrison in the second Heavens and the Hosts of Heavenly Souldiers Saints and Angells are the Armies of the third Heavens Luke 2. 13. which Heaven is called solum gloriae for Heaven is his throne it is called the habitation of Gods holinesse Esay 63. 15. And God is described by this place Matth. 5. 34. Deus qui sedet in Coelum Psal. 121. 2. so his place is in the third and highest Heavens and from thence cometh the true winde and spirit John 3. 8. and the true rain and dew and water of Grace and life John 4 14. and from thence discended the true bread of life John 6. 32. and the oyle of joy and all good things spirituall whatsoever and from thence we are to look for them Thus we may consider of Heaven though we might here rather know and learn the way thither then curiously to search what it is which we cannot finde nor comprehend 1 Cor. 2. 7. I come to the two other Heavens because this place teacheth and warranteth us only but of these two Touching the second Heaven this we finde that it is a glorious body Exod. 24. 10. though it consisteth of and by the waters as St. Peter saith 2 Pet. 3. 5. as in the water we see no diversity or variety yet in the bodie of the Heavens there is great variety for it is as it is in natural things In a kernel we can perceive no variety but yet it bringeth a tree forth which hath great variety as a body of wood bark leaves blossoms and fruit and by this incarnation we have participation of those graces Heb. 10. 20. and he calleth all to him to buy these waters John 7. 38. 39. and by his spirit he will power them into our souls Rom. 5. 5. Water of Meditation and of these waters the Patriarchs and we tasted 1 Cor. 10. 3. and by these waters of Grace we have passage and navigation from Earth to Heaven Act. 2. 17. 18. by our waters we can passe from one Country to another Waters of Grace These waters of Grace are contained in the clouds of the Law the preaching thereof doth drop gratious words as the dew Deut. 32. 2. and therefore the wiseman saith that the lipps of instruction are a well-spring of life so the preaching and ministery of Gods word is the clouds and bottels which hold this water Therefore Acts 14. 3. and Acts 20. 32. Gods word is called verbum gratiae which doth contain heavenly grace as the clouds doe water which by the inluence of Gods spirit is made aqua vitae vivificans John 6. 35. for the word is as seed but the spirit giveth life and so that is made effectuall in us and we made fruitfull unto God and as a sweet ground whom God hath blessed Gen. 26. 12. Now as God in the name of Heaven holdeth up the finger as it were and saith here is waters to be had and looked for so the same word of God which made the Heavens must give these waters from thence and therefore they which want wisdome and knowledge let them ask and seek them of God Jam. 1. 5. 17. The bucket by which we must draw this water is a true faith Esay 12. 2 3. Prov. 12 17. 19. and then our souls became like a well watred garden Jer. 31. 12. This water it yeeldeth for meditation There is also profitable matter to learn for 〈◊〉 For as we see God doth here we must expresse the like in our actions that we may be like unto God First When we have received our light of knowledge we are taught by the order of Creation that the next course in regeneration is to extenuate our earthly affections and to sublime and elevate and to lift up our mindes to Heaven Phil. 3. 20. So St. Paul willeth us Col. 3. 2. this is the laying up of treasures in Heaven Matth. 6. 20. we must think on Jerusalem which is above if we will be free Citizens in it Gal 4. 26. Secondly for the division As there is a Heaven and Earth the two parts of the world so is there in man two parts correspondent the earthly Adam made of the dust and the spirit and soul which God gave 〈◊〉 12. 7. which is called the Heavenly Adam 1 Cor. 15. 47. 48. God will first say let be a separation our souls must be separated from earth earthly and carnall things as we said before and ascend And as all earthly things which make for the flesh are brought into a narrow compasse of the Earth which is but a prick in a circle whereas God hath reserved the large spatious roome of the Heavens for our souls so must we bring our carking cares of this life into a narrow room of our hearts and let the whole compasse of our souls and thoughts be filled with the study and care of the Kingdome of God Thirdly As the part of waters which ascended became a Firmament and are most sure and immutable unto the end of the World so must our souls having begun in the spirit ascend to Heaven be constant firm and immutable to the end of our lives and never end in the flesh Gal. 3. 3. nor fall to the Earth as those starres did Rev. 6. 13. for it it is the part of a foolish and wicked man that is mutable and wavering Prov. we must not be Rubenites Gen. 49. weak and inconstant as water for a just mans heart is firm and shall not shrink nor be moved but 〈◊〉 his 〈◊〉 in God Psal. And this is the part of Martyrs for though they are by nature weak and fearfull and as waters yet by Gods grace are made as the Firmament more sure against all Gods enimies than a wall of brasse Matter of thankfullnesse The last use is for matter of thankfullnesse and gratefullnesse with which we will close up all For we see that when the Earth sendeth up but a thin and a small myst the Clouds requite it by powring down showers So Cursus Dei gratiae dependet in recursu nostrarum gratiarum actionis for as the Clouds will send no more rain if the Earth will send up no vapours nor breathe up any mists so only Gods Graces will discend into our Souls when our gratefullnesse doth from thence ascend up to God for then they cease distilling down on us when we leave off to be thankfull Wherefore let us be thankfull for Coelo aëreo for without the benefit and purenesse of it we cannot breathe and live Psal. 65. and let us be thankfull pro Coelo aethereo for the comfortable and sweet influence of the starres because the Earth hath no power to bring fruit without the virtue of the Heavens And lastly Let us 〈◊〉 thankfull pro Coelo Coelorum or Coelo Coelesti that is for the third Heavens for as we must praise God for
these sensible and visible Heavens so must we for these invisible and incomprehensible Heavens which we enjoy only by hope and faith for seeing we know that he created them to be a dwelling place for his Saints John 14. 2. we must not only praise God with thankfull hearts for it but also prepare our souls that we may be meet to be received into them with the wise Virgins evermore praising him for that although he hath not made us Haeredes regalis mansionis here on Earth yet he hath called us to have mansionem in regno Coelorum which he send us which hath purchased it for us cui honos gloria in seculum Postea dixit Deus confluant aquae istae quae sub hoc Coelo sunt in locum unum conspicua sit arida fuit ita Gen. 1. 9. THE action of the second day was suspended as I told you the last time and in some sort left undone and unperfect by reason that the Prophet delayed and deferred the approbation of the Heavens untill he should shew us what should become of the nether waters then separated wherefore having declared how the upper waters being lift up were stretched and spread abroad and made a Firmament now he sheweth how the nether waters below were gathered together to make the Seas and withall he sheweth us the Earth which as St. Ambrose saith lay as a wrack in the middest and bottom of the waters was by Gods word drawn up and brought to light and made profitable for man and beast For after the swadling bands of darknesse were removed and the disordered course of waters well ordered and disposed then the eye of Gods providence from which nothing is hid beholdeth the Earth which was covered and swallowed up in the deep Psal. 104. 6. and so he delivereth it of his goodnesse both from the outward impediments of the waters which kept it from the sight of the light and also from the inward and naturall inconvenience of emptinesse by which it was unmect for any living thing to dwell on it which mercy of God because it sheweth it self to Earth we are earth dust and ashes therefore it doth so much the more neerly teach and concern us though light was made and the firmament framed yet both these parts of the world and the world it self was unperfect untill the Earth was discovered Therefore Moses telleth us that God did as it were make haste and speedily passe over the first and second day that he might the sooner come to the Earth which in the next place he frameth partly to shew that he is not bound to any course or frame in building his house as to descend orderly from the cealing of Heaven down to the foundation of the Earth and partly to manifest his spirituall care and providence that he hath for the Earth and earthly things indeed as the Prophet telleth us Esay 45. 18. God made not the Earth in vain but to this end that it might be habitable but it passeth our capacities to think that God would put it to so honourable a use as to be the place on which he would set his chief delight But whereas we would think that God being in Heaven would not abase himself to vouchsafe to look down on the Earth in this miserable and desolate case yet now this third day being come in which the Earth should be made and perfected we see God adorneth this work with a double Precept with two actions and a double approbation to shew his speciall care and delight he had in this work for here is twice dixit Deus and twice fecit and twice dixit Deus bonum esse which repetition of redoubling we only see when there is another revolution and another third day in which God made man of the Earth to be the perfection of the Earth as it was the perfection of the world Therefore we see that though the Heavens were his own habitation and the Earth he meant to give and bestow on men 〈◊〉 115. 16. yet he seemeth to have lesse care and regard of Heaven than of Earth and to bestow as it were double pains and cost on our habitation over he did upon his own which is our great comfort that God rewardeth and esteemeth or respecteth so much this Earth 4 Parts In this dayes work we are to consider four parts each doubled First two Decrees then two Actions performed Thirdly by two accomplishments Fourthly by two approbations On the Earth we see two actions necessarily performed First the emptying and removing of that it should not have which was the outward impediment of a huge number of waters which hindred the sight of it and ability to be inhabited The second the delivering and removing from it his nether and inward inconvenience of emptinesse being void of all things meet for habitation and replenishing it with store and variety of Plants and Herbs c. And so having removed the outward and inward impediment Tohu Tobohu which it had within and without he finished the work of God getteth out a severall warrant to remove both inconveniences to this end that it be habitable and stored with necessaries for them that dwell therein The parts are the Decree and the Action the giving out of the Decree is to be considered in this word Dixit the tenor of the Decree is durable First for the removing of the waters Secondly for the appearing of the Earth The third and last place setteth down the accomplishment of it Touching the giving out of the Decree to omit the things before rehearsed I will deliver these three points First the giving out of it in regard of God Secondly touching the word Thirdly of the number 1. For the first Seeing Abraham maketh it a great matter Gen. 18. 27. that Earth should seem to speak to God we may think it a wonder and a strange thing that God should so abase himself as it were to behold much more to vouchsafe to speak to this rude and poor Creature which lay in worse and baser case than any other for whereas other Creatures in their imperfection had but one inconvenience we see this had two without and within Wherefore if we make this a matter of inquiry the Scriptures shew us this reason that it is Gods usuall custome and nature and delight to shew his goodnesse especially in exalting things humble and most base and to lift the poor out of the mire Job 5. 11. It is a known thing that God Humilibus dat gratiam Pro. 3. 34. which all the Apostles also teach wherefore the Earth being the lowest and basest and most poor and humble doth God of his grace and goodnesse choose to give it this grace and to exalt it thus The Prophet telleth us that God had made choise to dwell in two places Habitat aut in aeternitate or else habitat in humilitate that is he will no where dwell but either in the high Heavens
or else in the low and humble Earth Therefore of his goodnesse he vouchsafed to seek a treasure house in the Earth wherein to keep his chosen and so hath made the Earth as it were the ornament of the Heavens Thus we see the Decree in respect of God 2. Secondly for the Word As we saw the word of God to be the piller of the Heavens so here we see it serveth to build and uphold the Earth and as the Spirit then moving by dilatation made and spead abroad the Heavens so here the work and power of the Spirit is seen in contraction for so the Earth was made and the Seas gathering in the waters and as the Heavens were by division so now the Earth and Waters are made by union being joyned together So that as a mans hand is called instrumentum instrumentorum So Gods word is Gods hand by which the Heavens and Earth were made Psal. 33. 6. By the word of the Lord the Heavens were made that is Psal. 102. 25. they are the work of his hands the Word and Spirit and as there he speaketh of them as of a body so here he calleth it Synagoga aquarum a concourse or gathering of waters thereby comparing the Sea to a great Cathedrall Church and the Arms Streams and Rivers to be as it were Parish Churches to that Sea or Diocesse so that as all inferiour Parishes are ordered and depend on their Mother Church so doth this teach us to think of the Seas and gathering of waters Touching the name and title given to them there are divers judgements and opinions but they may be reduced to these four 1. The first hath a denotation and pointing at the properties and qualities of the water and Seas 1. And first from the plenty and aboundance of them in which sense we call any great quantity a Sea as a Sea of People of troubles c. 2. Secondly For the instability in which respect the wicked are compared to the Sea as tossed in trouble and wavering in inconstancle Esay 57. 20. 3. Thirdly In respect of the raging and unrulinesse of the Seas Psal. 65. 7. 2. therefore for these ill qualities of the waters they think that God gave the Sea this name Other think that God gave not that name to signifie any evill but rather the good properties and nature of it and therefore they say that it hath its name because the Seas were as it were the mother out of whose wombe the earth was taken as Eve out of Adams side and it was not only taken e visceribus aquarum as having a wombe as Job saith 38. 8. but also the Earth taketh his nourishment ex visceribus aquarum for of it self it is dry witherly withall Prov. 30. 16. and is as a Child thirsting gaping and opening his mouth for the moisture of the waters to drink and be satisfied with it Psal. 143. 6. so they think that it hath his name hereof and from and out of it issueth the Earth and is nourished also thereby 3. The third sort think that it is nominated from the scituation and place which it hath for if we look in a Map of the World and set our face to the East we shall see that the Seas are placed on the right hand and the Earth scituated on the left as giving it the right hand of fellowship 4. The fourth and last sort are the best who considering the two words which signifie the Earth and the Sea Majim Jamin for the first letter put to the latter end of the other word maketh them all one and the last letter of the second word put before the first maketh the two words to be all one without difference which is done only by a transposition of letters which shew that Waters naturally are above the Earth and yet by Gods transposition the Earth is set above the Waters and so they are without difference joyned as in one Globe This transposition of the things they gather out of the transposition of words for at the first naturally the Seas eat up and devoure the Earth but now being transposed and set aloft it feedeth and nourisheth it at the first it was the grave of the Earth but now it is as a garment to it Psal. 104. 6. and so by Gods spirit it is transposed and God did as it were change and transpose his Decree to have it so Job 38. 10. The third point is That it is set down in the plurall number for though we call all the gathering together of the waters but one body singular yet it hath two shores which are the Seas lips through which he thrusteth forth as it were his tongue by rivers into the land so in his parts it is plurall as in arms and fingers but all this plurality joyneth together in one salt Sea Gen. 14. 3. and we doe call that the main Ocean Sea which is the greatest place whereto is the gathering together of all waters Joshuah 15.7 and 47. Job calleth the Seas the bottom of waters 38. 16. and the other Rivers and streams to be as it were salt tears dropping and distilling from the eyes of the deep Seas which running through the veins of the Earth is cleansed and purified from his brackish and barren nature and so it is made profitable and pleasant and good Now to the second part of this work which is Gods approbation touching which first of Gods view and then of the goodnesse of them This speech is taken from Artificers for as they having made a thing will return to behold and view it either to amend it if it be amisse or to commend it if be well So it is said That God having perfected all waters above and below and the Earth he took a view and consideration of them not to amend or correct them for he needed not because he is so perfect a workman that all his works are most perfect and cannot be amended or made better for though foolish men think this or that evill or imagine how it may be better yet God knoweth all to be most absolutely and perfectly good and therefore it is said that his looking on it was only to approve and allow it as good in it self for us and herein God differeth from men for men are carelesse in their work so they doe it they care not how it be done but God will not doe a thing but he will see it well done and confirm and avouch it to be perfectly good Duplex usus This example teacheth us to have a double use of Gods Creatures The one a naturall use of them as the Earth to tread on the light to see by The other is a spirituall use which is usus reflexus which is the consideration of Gods mercie and goodnesse in making these things and our gratefull acknowledgement thereof for as God would not make them materially but regard and consider them in their qualities
gold was as stones in the streets and this goodnesse of the Seas especially concerneth us which are Islanders we best know it and feel here this singular and speciall goodnesse of the waters and say as God doth that we see that they are good for were it not for this we should be imprisoned in this little Island and be without the knowledge of other Countries also we should be cloyed with our commodities and be destitute of many other which we want An excellent benefit of the Sea but that which is most we should have been ever without the knowledge of Gods holy Word For how could that have come hither Or how could we have gone beyond the Seas for it had it not been for the Sea wherein goe the Ships Pauls Shipwrack was most blessed and happy to that Island Act. 27. 41. for by that means the Gospell of Christ came to them the greatest commodity that could be But unworthy are we of this Pearl which Merchants have sound and brought from beyond the Sea seeing we so lightly regard that we will scarce step out of doores for to hear it this is the good that we by it have Merchants Nahum 3. 16. Another benefit of good we receive by them Nahum 3. 14. in that they are made to us as a Ditch Fortresse Wall or Bulwark of strength and defence to the Land For in Islands we are intrenched as it were round about with Sands with Rocks with Ships and Seas These things more properly pertain to us Islanders for Islands are called the branches of the Sea For main Lands have other carriage and defence though with more trouble and cost Lastly It is good for Peter with his Nets and Gins to take Fish The discourse of the Earth Now for the Earth God also saw and said that it was good likewise which is so well known that I need not tell you that the use of it a top is not only good to goe and runne upon and inhabite but also to bear Corn Wine Oyle Herbs and Roots and other Fruit for Man and Beast that dwell thereon Job 28. 5. And under the good mould for fruit we see it good and profitable in that it hath mines of Coale and under it veins of Gold and other most profitable metals and under it precious stones and every where within Quarries and Rocks of stone and without Trees of timber to build us houses withall This were sufficient to make us see and confesse to Gods glory how good it is to us But let us come to the very substance of the Earth in respect of the whole and not to search his riches and parts and fruits we see that it is the matter of which we are made and to which we must return Job 10. 9.10 which there is set down after two manners both as we respect Adam in creation or our selves in generation being poured out as milk c. For touching creation we are of the Earth and therefore called houses of Clay as Jeremy speaketh to his King O Earth O Earth c. 22. 29. Wherefore if we think our selves good we cannot deny but the matter of which we were made is also good 2. Secondly It is a good and a convenient place super quem as the Aire is a fit Element in quo for God hath made it good to goe upon and therefore he hath made it locum lucidum solidam siccum fixum firmum that being light and steddy it might have all the commendations and goodnesse of a place to dwell in and as it is a place to move in so it is to take rest and ease as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Work-house and Shop in which we must imploy our travail and labour so is it our * Refection refectorium to refresh and ease our selves and to recover our strength The Earth is the Lords and all in it Psal. 24. 1. but he hath given the Earth to the sonnes of men Psal. 115. 16. but only to this end that they should serve him in the works of their Callings in the service of God and the Country that they might keep his Statutes and observe his Laws Psal. 105. 45. 3. The third goodnesse is the benefit of our grave for this is our Mothers lap and armes into which we yeeld our bodies being dead it is our Coemeterium our sleeping place in the night time of our death Job 17. 13. as it was our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day time of our life Now as we have considered the goodnesse of it wholly so now let us see the parts by themselves the hills mountains and rocks are good for shaddows in time of heat and for shelter in time of Winter against cold and tempests Esay 32. 2. the stoney rocks also serve for Conies Psal. 104. 18. the valleys and dales are good and commodious for Corn Psal. 104. 10. Esay 30. 23. and also for pasture Psal. 65. 13. so it is good for to give all things to feed man and beast The other dryer part of the Earth which is sand and gravell is good for treasure Deut. 33. 19. and the wet or moister part of it which is clay and marle is good to dung and mend the land also to make vessels of earth Jer. 18. 3 4. and to make brick and houses and morter Ezech. 13. 10. So that the high and low parts the dry and moist parts of the Earth are very good The Waters and Land joyntly considered four things noted therein Yet let us further consider these things that is the Waters and Land joynt together as they are framed in one globe touching which we have four things to note 1. The first is in regard of Heaven and Celestiall bodies where we shall observe a threefold good for a thing that is good only in it self and doth not impart it to other is good in vain and to no end and that which is good to it self and hath a nature to be good to other but hath noe good means to conceive it is to no purpose Wherefore as the Heavens have vertue and goodnesse as light heat dews c. So the Aire is the good means by which it is sent and conveyed and the Earth is that receptacle which receives all those good things imparted to it So all the good of Heaven is conveyed to the Earth by the Aire and so it is made known and proved to be good The Earth is the pond of all waters and the lap and open hand yea and the wide open mouth which God hath ordained to receive all the blessings of Heaven untill Heaven have received us 2. Secondly The Waters and Earth are good in regard of one another the waters are good to the land and the land to the waters the Earth would be without water to glue it together even as dust which would fly in our eyes to hinder our sight and choake us and hinder our breathing in
the Aire Job 38. 38. and being all dry clods it would be unprofitable for tillage therefore God giveth the waters to mollifie and soften it Psal. So the Earth is good to the Sea waters for it is a clenser and strainer through which the saltnesse and unfruitfulnesse of the Waters are amended and made profitable Exod. 15. 25. Also as it maketh them serviceable so doth the Earth make them medicinable by his veynes giving a vertue to make hot bathes Gen. 36 24. so by it the waters are made profitable serviceable and medicinable 3. Thirdly In regard of our selves which enjoy both for both are our matter and substance of which we are made For the Earth is the Meale and the Waters the Liquor of both which the whole lump of Mankinde was made and by both we are preserved alive as the means appointed by God 4. Lastly in regard of God For the Earth is Gods good Footstool the Seas and Waters his Gallory or path to walk in Job 9. 8. and the Heavens to be his Seat on which if he but stamp with his feet as angry both the Eart and Waters are troubled and doe quake but if he tread gently as pleased they are quiet and doe as it were leap play and dance for joy but at his frowning and check the hills tremble and the Seas are troubled and make a noyse Psal. 48. In the 114. 5. we may see a Dialogue between the Sea and the Land touching this For the Earth asketh the Waters What ayleth thee that thou art troubled c. The Waters reply and say We fly at the presence and voyce of God at which he saith Tremble thou O Earth for if his feet make the Seas goe out of course then it is able to overturn the Earth being his Foo stool Usus The use of this is matter of meditation both of Gods Mercie and Justice If we anger God with sinne the Earth is made to stagger and reele the Seas to roare and swell and the Fire to rage and burn on every side and threaten our destruction If we please him they are made good means for our preservation Where of this is the effect and application of this his goodnesse and approbation to pray to God which is the hope of all which dwell on the Earth and which remain on the broad Sea Psal. 65. 5. that he will use the Sea to drown all our sinnes in it Micha 7. 9. and one day to make us to see all his goodnesse in the land of the living Psal. 27. 13. for then we shall indeed see that all that God made for us is most absolute and good Iterum dixit Deus Herbascat terra herbulas herbas sementantes semen c. Genesis 1. vers 11.12 IT was a benefit for the Earth to be disburdened from the great weight of huge waters wherewith it was surcharged even that breathing and ease from that burthen was a great blessing but it contenteth not God so gracious is he only to make it spectabilem but also he will make it speciosum he will have it both conspirable that it may be seen and also conspicuall that it may be worthy the sight that is comely sightly and good and pleasant to behold For as Esay saith 40. 15. it was made and appeared at the first it was but a dust heap and as he calleth it a measure of dust ashes but now it is made habitable and a seat for men then it was in its nature but as a Desart place destitute of all necessaries to sustain them which are and remain dwelling in it but now being delivered from the naturall inconveniences Tohu Tohohu it is become a store-house replenished with all things for man and beast mundus erat antea domus as I have shewed you for it had Heaven the sealing the Waters as walls the Earth as pavement sed non erat in domo hac panis it was as a Shepherds Cottage and wildernesse in which we might stay but we must needs starve if it had continued so Wherefore as good no place as such a place untill God had added this blessing to furnish it as here we shall see Therefore that it might be penu as the waters made it promptuarium God here maketh it a storehouse and place of receipt taking order by his word that it might be locus conveniens ad vitam ad victum ad vestitum and to that end doth he here open his mouth again saith Moses Touching which 1. The second opening of Gods mouth we will first consider of his second opening of his mouth 2. Of the Argument Secondly of the Argument and Contents of his Edict 3 Of his words and works which doe expresse it Thirdly of his Words and Works which doe expresse it The iterating and doubling of his word is a signe of his double care and love he bare to the Earth which we must answer again by doubling our love and care to please him with all our heart and soul Matth. 22. 10. If we look on all their works and compare this with the two before and after we shall see heuseth but one speech to his place of Heaven but he speaketh once or twice to this and the reason is because the Earth was cumbred with a double and indeed with a tripple inconvenience for it was within emptie without a bare and a deformed dust heap and all overwrapped with waters to cover it Therefore God having removed the waters with one word now here he removeth the other inconveniences giving her facultatem foecunditat is instead of emptinesse amictum venustat is for the other without So this is the beautifull apparell of the Earth which the Poets say Vesta gave her rather doe we account this as a work of adorning than a removing from it these native inconveniences which before it had for these we call ornaments that may be removed or taken away as we are whole though jewels and bracelets and chains be taken away such are the living Creatures as beasts and birds c. which may be removed But those things here named grow fast unto the Earth and cannot be put away but are as supplies to the indigence of nature God cannot abide esse inners that is an idle being and therefore as he gave the light a power to send out beams and the Heavens to send down influence and dewes and to Rivers a motive power to runne into the veins of the Earth and so spring up So here to keep the Earth from idlenesse he in this work of distinction giveth it a power to shoot out Plants which are as the beams and influences of the Earth that it corrupt not in idlenesse And thus much of the order and dependance of these words The Argument Now for the form and argument of it We shall see that the pupose of God herein is partly to deck and trim up his work and partly that it might be inriched with
store for profit and 〈◊〉 for nothing is good in respect of God which is only speciosum videnti nisi sit commodum utenti therefore God would make it as well profitable as pleasant both for man and beast Psal. 104. 14. and prepare and make all things ready and fit for life before he made living things Which course we see usuall and agreeable to nature for God provideth still breasts full of milk before the Child be born And it is the manner and course of men in the world before they will come to dwell in and possesse a house they will first lay in their provision and necessaries for houshold A good Pater Familias So doth God deale in this place He first taketh order for our diet and fare the Flower of Meale for Bread and the Grape for the Winepresse out of the Herbe and the Plant Ose 9. 2. which Moses calleth Deut. 32. 14. the fat of the Wheat and the blood of the Grape thus he provideth for men in the Herbs and the Plants and for beasts he took order in that he left for Hay and for Pasture and Grasse of the fields Psal. 104. 14. and clean and good Provender for them Esay 30. 24. All which he did that we might be kindled with the love of God which hath been so carefull and provident for us The Decree Touching the Decree it containeth three parts First the Decree it self Secondly the Complement of it and it was so Thirdly the Censure of God in his liking and approbation that it is good Of the first of these at this time Wherein first of his speaking again When we shall consider the virtue and force of Gods dixit whereby he made and furnished all things It must teach us not despicere terras not to look downward and depend on the Earth for food nor yet suspicere stellas that is not gaze on the starres to trust in them for fruitfull increase but it teacheth us to passe beyond all these and know that all these blessings of the Earth come from God and his word which saith Let the Earth bear forth and it was so non produxit terra antequam dixit Deus producat terra for the nature of the Earth was at first empty in the second degree dry and cold which are mortiferae qualitates and will rather kill than quicken and keep any seed herb or plant But notwithstanding all this if God call for a plenty and say Let the Earth bear though there be no man to till the ground no seed in the ground no starres to give influence no means now ordeined to cause it yet it will bring forth fruit in aboundance For at this time Adhuc Adam fuit Adama that is Agricola fuit adhuc ager man was earth and yet in the dust heap therefore man was not the cause that the Earth did bear fruit neither were the Heavens and Starres any cause for they were not as yet made for the Sunne Moon and all the Stars are Juniors to the Herbs and Plants and the very Grasse and Flower of the field Ancients to them all quid ergo aspiras astra saith one to starre-gazers These plants and herbs are the influence and starres and beams shooting out of the earth as the Heavens hereafter have starres in them It is strange that Theophrastus which never knew Moses writing doth yet acknowledge this That the earth brought forth all fruits meet for man and beast before any living Creatures were on the earth If then the fruits of the earth are not from any earthly cause not from the earth it self nor from man nor from the starres we must needs conclude that they come from this dixit Deus by the blessing of his word willing it to be done the truth of which God hath sealed and signed up to us by two reasons the first St. Paul pleadeth 1 Cor. 15. 36. The second part is the Censure of approbation saying that it was good In the Preach 5. 8. the wise man being a King doth confesse that the fruitfullness of the earth is so necessarily good that no man no not the King himself can live or continue but must miserably pine and perish without his fruit and therefore St. James 5. 7. the Apostle calleth them the precious fruits of the Earth for which we wait as the hope of our life There are three goods as I told you before honestum utile jucundum each of which contain in them a double goodnesse All which three pair of several goodnesses we shall see in the earth Bonum honestum as a virtue morall which respecteth true justice equity and faithfulnesse and on the other side benignity goodnesse mercy and liberality which we shall see in the earth Bonum jucundum In that good which is called jucundum there is one speciall prerogative to delight and please the senses as to be fair and sightly to the eye sweet to the smell pleasant to the taste delightfull to the eare So there is multiplicity of delight Bonum utile For Bonum utile there is utile ferrum which we cannot be without which is durum telum and will break through walls Bonum honestum The other that is Bonum honestum is such a profit which we may be without but yet not conveniently For the first moral goodnesse though properly it pertaineth to men yet here it may be applyed to the earth and a pattern of it may be seen there For touching truth and fidelity Commit any seed into the earth it is more sure and trusty to keep it than man therefore the Husbandman having sowed his seed sleepeth securely without doubt or distrust Mark 4. 26. knowing that he dealeth with a most true just and faithfull Creature which will safely depositum servare and in due time repay and deliver his charge and that not barely in the same measure that it received it but that which is the second point it will repay besides the principall great increase very bountifully with great liberallity Psal. 72. 16. A handfull of Corn shall be sown on the hills and it shall bring forth a croppe Esay Every Corn saith Christ Matth. 13. 8. commeth up and bringeth his advantage some thirty some sixty some an hundred folde every one will be manifold Gen. 26. 12. So had Abraham and Jacob an hundred folde increase and this increase and gain it speedily returneth for it is not dealt withall as Usurers custome is that is we take in bonds and obligations but without constraint or exaction of its own goodnesse and liberality it giveth more though it be fructum indebitum that is more than it oweth us to repay any but Userers will not stand to mens gratefull return of recompence but will binde men before they lend that they may be sure of their harvest before hand but we need not deal so cruelly with the Earth for it will liberally give us if we shall thankfully praise God the maker of
said was death and deadly poyson 2 Reg. 1. 39,40 is medicinable with us and commonly used in purgations so is Vipers flesh c. But we stand not on this but though they were not good for to shew Gods mercy and love to the Godly yet they are good to shew his justice and wrath to the wicked Esay 10. 5. there are none but will say that rods are good and necessary in a school so are these things good to punish the wicked in the world Joel 2. 25. So that if there were nothing but this which David confesseth Psal. 119. 67. Before I was troubled I went wrong but now I keep thy Law therefore it was good for me that I have been introuble c. It were enough to prove them to be good because these Armies and Hosts of Gods displeasure doe bring us to goodnesse Joel 2. 25. But now for germinabit tibi spinas Gen. 3. 18. that is for thy finne and because of thy disobedience the earth shall bring forth to thee thousinner so that before we did sinne there was none of these things that could hurt us but were for our good for as God made us mortall and subject to corruption yet it was Gods preservative grace which keeping him from dying and mortallity that his dust returned not to dust so the same preservative grace should have kept all Adams posterity from any hurt of these things if they had continued in integrity Wherefore to conclude this whether thornes and venomous herbs were created in principiis suis or in semine for we hold both Creations it is certain that they had been good and could not have been hurtfull to them if they had not sinned which we see by warrant for those men which were renewed to the Image of God and were in Gods favour all things did serve to their good and no ill thing could hurt them Jam. 5. 17. Elias could command Heaven to rain not to rain Jam. 5. 18. Joshuah might by Gods permission command the Sun and Moon Joshuah 10. 12. The three Children could not be hurt in the fire raging and flaming Dan. 3 27. Neither could the Lyons be evill to hurt him Dan. 6. 22. The Viper could not hurt Paul Act. 28. 3. If the faithfull drink deadly poyson it shall not hurt them Mark 16. 18. and many such examples are Heb. 11 33. which shew that God giveth his preservative grace to the Godly by which they have such a prerogative as Adam had in his innocency when his corruptible dust was kept from corruption that it turned not to dust again They which have Gods eyes and Image shall see this to be true that the thing which is deadly to some shall not hurt them So that as all things are clean to the Clean so all is good to the Good and Godly Usus Spiritualis Now for the spirituall use And first we are put in minde of our homage to God in serving and praising him for these earthly and temporall blessings which we receive from him the only author and owner thereof for many not knowing that their Wine Oyle and Corn and other riches come from God Ose 2. 8. did give the glory and praise of them to Idolls ascribing the gift to others If by these things we receive strength and continue in health we must remember our duty to be thankfull Ezech. 11. 16. to 21. for seeing God hath opened his mouth for our good saying Let the Earth be fruitfull and if now he still openeth his hands and fill us with his blessing it is our duty of gratefullnesse to lift up our hands and open our mouths to blesse and praise his holy name so these earthly benefits must be keyes to unlock and open our mouths to sing some praise to him Jer. 2. 31. God hath not been a Lord of darknesse nor a wildernesse to us therefore we must not be as barren and unfruitfull ground to him but yeild some fruit of our lives by obedience and some fruit of our lips by thankfullnesse Usus duplex The use and profit of this is first in regard of Gods word to the Earth and then in regard of Gods word in respect of himself For the first we see that God speaketh but once to the Earth and it is sufficient to move it to perfect obedience But in the 22. Jer. 29. God is fain to speake thrice terra terra terra before we can be brought to heare and understand for our eares are more deaf than the senselesse earth Post dixit Deus Sunto luminaria in Expanso Coeli ad distinctionem faciendum inter diem noctem ut sint in signa cum tempestatibus tum diebus annis Sintque in luminaria in Expanso Coeli ad afferendum lucem super terram Gen. 1. vers 14.15 IN this Chapter God created the World and being created he perfected it and being perfected he furnished it Thus the Heavens and the Earth were finished and all the hosts of them the first verse of the next chapter Austin saith well Creata ordinavit ordinata ornavit creata ordinata ornata septimo die perfecit after the beginning was the perfecting after the perfecting was the adorning tenebras fugavit abyssum exaltavit terram discooperuit In these three following dayes is the beautifying of the Heavens the Waters and the Earth God first began to create the Heavens then he made the Waters and lastly the Earth So he first beautifieth the Heavens then the Waters and lastly the Earth that is first beautified which was first created Argument Touching the Argument of this dayes work The Heaven is as a Garden the Fathers call the stars coelestes Rosas heavenly Roses The Sun is as the general of the hoste of Heaven the Moon is as the Suns Lieutenant The Sun is as the Father the Moon as the Mother the Stars are as the Children When Joseph dreamed that the Sun and the Moon and the eleven Starres did doe him reverence and he told it his father Jacob was angry saying What! shall I and thy mother and thy brethren fall on the ground before thee chap. 37. 9. The Sunne seemeth as gold the Moon as silver and the Starres as many pearls God counteth the starres and calleth them all by their names Psal. 147. 4. and in Psal. 19. 4. he hath set in the Heavens a Tabernacle for the Sunne which commeth forth as a Bridegrome out of his Chamber and rejoyceth like a mighty man to run his race His going out is from the end of the Heaven his compasse is unto the ends of the same and none is hid from the heat thereof The Sunne saith Austin is a Bridegrome all the starres with one consent doe sing praises unto God Job 38. 7. This is the summe of the Argument As for the words in Dixit Deus is the Decree then is the return then the execution then lastly the approbation Of Dixit generally Quest.
Some make this question Why the lights were not brought forth before the fourth day the three first dayes were without Sunne God commandeth the Sunne and it riseth not he closeth up the starres as under a signet Job 9. 7. Resp. The question is thus answered First he brings forth the things themselves then the ordinary means the Plant is first then the seed the means of the Plant the Earth is first then is it furnished with herbs the Heavens must be before the Starres there was light the first day but the Sunne was not before the fourth day The Heathen saith that Sol est cor mundi and the Physitions say the heart is not first framed in the body but the liver and after the heart God without any means brought forth the second cause and by his power he brought forth the effects of the second cause Ambrose saith Sol est mater non author lucis The Heathen saith that deus est Plantarum the Sunne is the god of Plants but Rubus est senior Sole the Sunne is not the god of the silly Bramble The Persians seeing nothing more glorious did worship the visible Sunne The AEgyptians under Orus the Romans under Bacchus did worship the Sunne The very Jews did erect Temples and doe sacrifice to the Sunne and Moon and the whole host of Heaven neglecting the service and worship due to God who is the cause of the Sunne and of the light They be not only his everlasting lamps but even as the Heathen say they are his hammers to rarifie the Heavens their influence is for the generation of Plants and Mankinde they joyn Homo Sol Sol Planta The Sunne concurreth to generation this Philosophie teacheth and Divinity confesseth Before God said Let there be and Let there appear to be He causeth being He causeth the morning to keep his place Job 38. 13. The Sunne makes not only things to appear but even as it were to be Spiritus incubans the spirit hatched the waters and dixit Deus the word of God brings forth the light The Sunne of righteousnesse doth arise and health shall be under his wings Malachi 4. 2. He causeth the visible Sunne to shine upon the earth Christ is the spirituall light whereby the Heavens and all therein have their light Christ is the Bridegrome in his marriage chamber Matth. 9. 15. by whose permission the Sunne commeth forth as a Bridegrome also out of his chamber Psal. 19. 4. These lights though they have no tongue to speak unto us yet by their beauty they poynt to our eyes by their light they sing the glory and praise of God in our ears Now of the tenor Wherein we will consider three points First the things themselves Secondly the place Thirdly the uses of them 1. The Lights For the first There was light before these are not lumina but luminaria they are not lights but lightners Basil upon the 1 Ezech. 4. saith That the fire which was wrapped in the cloud and the brightness that was about it was the light of the Sunne And Miscen upon the 14. Exodus 20. That the piller of the cloud which gave light by night was as the Moon Light distinguished from Sunne and Moon I wish as Chrysostome that you would rather use things manifest than to be curious in things secret although the schoolmen doe say that the generation of these Creatures is a corruption of the former Creation which cannot be for corruption is a defect and this is no corruption but rather a perfection of the former Creation and these latter lights are derived from the former Light and day is not all one thing and the Sunne is distinct from them both the difference of them all Paul sheweth in one verse At mid-day he saw a light passing the brightnesse of the Sunne shining round about him Acts 26. 13. This light was lux vitae there is lux diei splendor solis The day and the Sunne are not one so saith Christ the day is the durance of the light luminare a lumine is there distinguished for the Sunne is but the carriage of the light the light and the Moon are distinct the Moon every moneth leaveth her old light and puteth on a new after the conjunction Neither the Sunne nor the Moon are light of themselves but the Sunne is the Chariot of light Paul in the 2. Philippians 15. wisheth them to be pure and blamelesse that among the wicked Nation they would shine as lights of the World John saith He was not that light but he came to bear witnesse of the light John 1. 8. It behoveth that in them which witnesse this light there should be light though they are not the light it self for otherwise they be the blinde leaders of the blinde Matth. 15. 14. The Fathers doe call the Apostles Apostoli lucis Or is one thing in Hebrew Maor is another lumen is one thing and luminare is another light is one thing and that which giveth light is another Things not durable shall be corrupt and shall be brought forth But when he purposeth a father matter and a continuance as long as the world shall continue as when he made the Heaven and the Earth the Sunne and Starres God saith sit let therebe he saith in the singular sit luminaria in the plurall let there be lights The Moon and the Starres are but as glasses having no light in themselves but borrowing it from the Sunne 2 The placing of the Sun and the Starrs The second point of consideration is the place which is most convenient in three regards The first is in regard of God and his Wisdome who is the cause of them and is above Where is the way wherein light dwelleth Job 38. 19. It is sursum it is above 2. Secondly Their place is most convenient in regard of their ministring of light to so large and spacious an house as to the whole world they doe hang in the Heavens as on a beam 3. Thirdly By this means they are in safety from the tyrannie and malice of man for if they were in mens reach they would pull the starres from their place and God from his throne Adam did eato the fruit though he were forbidden Gilead is a City of them that work iniquity and is polluted with blood Priests are murtherers in the high-way by consent there is villany in the house of Israel there is whoredome of Ephraim Osee 6. 8. But man cannot practise any of his envie against the starres which are placed on high in the Heavens So that the placing of them above in the Heavens doth signifie unto us that the cause of them is above the Heavens and the effect of their ministrating and the providence God had of their safetie 3 Their use The third point to be considered is their use which is manifold The first is to separate the day and the night which is orderly to divide the course
motion to avoid the same God might have seemed cruell It followeth Which the waters brought forth in abundance Which the waters brought forth in aboundance Whole shoales of fishes doe appear by their motion at the times of the year upon the coasts the spawns are infinite the singlenesse of one word hath made such infinite numbers of fishes that their names may make a Dictionary and yet shall we not know all their names When Jacob blessed Joseph and his two sonnes he prayed that they might grow as fish into a multitude in the the middest of the Earth Genesis 48. 16. In their kindes It is to be wished that it were remembred that Salomon did shew his wisdome in speaking of trees of beasts of fowls and of fishes 1 King 4. 33. Diverse kindes of Fishes there is diversity of kindes of fishes in Deut. 14. 9. there are clean and unclean the fishes that had finnes and scales they might but fishes without finnes and scales they might not eat There are fishes of the Sea and of the Rivers Levit. 11. 10. There are shel-fishes and fishes covered with a skin as a Lampree God made no such great fowls in the aile as is the Whale a fish in the Sea lest we should be in danger and they fall upon our heads Flying Birds and therefore even to the birds God gave wings according to their kinde flying is the perfection of the birds motion the wings are the Instruments Volucres are the birds flying with feathered wings and insecta having wings not any feathers as the Bee and the Bat There are wilde fowl and tame fowl land fowl and water fowl Divers kinds of Birds They doe differ in the talent and in the beak having crooked beaks and sharp talents being sharp sighted seeing their pray afar off some water fowl having feet broad like an oare and others talents sharp like a needle some living in the water by the fishes others living in the aire having fishes for their meat so living in the aire and by the water As Heaven and the Aire are joyned the Comers in the one like the Starres of the other Lakes are in the Land and the Land in the Sea Birds that flie in the Aire and feed in the Sea So in divers respects there are divers kindes both of fowls and of fishes The Approbation Now of the approbation that God saw it was good Gods eyes were not dimme for he said they were good who knew they were good There is as we have told you often heretofore triplex bonum in God there is bonum utile God hath said these things are good take then heed to the word of the Lord Jer. 2. 31. In God is also bonum jucundum whereupon David in the 34. Psal. 8. saith Taste you and see how gratious the Lord is And in the 16. Psal. 11. In his presence is the fullnesse of joy and at his right hand there are pleasures for evermore In him there is also bonum honestum for Mercy and Justice are throughout the Scriptures ascribed unto him The goodnesse of Fishes This goodnesse may be ascribed to the Sea in regard of it self for Navigation or in regard of the fishes Bonum utile When Moses blessed the Tribe of Zabulon he said they should suck the aboundance of the Sea and of the treasures hid in the sands Deut. 33. 19. the people remembred the fish which they did eat in Egypt Numb 11. 5. When the people lusted for flesh being six hundred thousand footmen Moses asked whether all the sheep and beeves should be slain Or whether all the fish of the Sea should be gathered together the 22. verse of the said chapter Christ for the most part fed upon fish unlesse it were at the Passover Fish is good for all Nations but especially for Islanders who by nature should be Icthyophagi for flesh came and was transported unto Islands Among the calamities denounced upon Egypt one was this That the Fishers should mourne and all they that cast Angleinte the River should lament and that all they that spread their nets upon the waters shall be weakned Esay 19. 8. So that fish is good in regard of profit for meat and the bones and oyle of those which serve not for meat are for other purposes very profitable Further by fishing and using themselves to storms men are enabled to doe service for their Countrie When Jacob blessed his sonne Zebulon Cen. 49. 13. he faith Zebulon shall dwell by the Sea side he shall be an haven for ships They used fishing and by abiding the storms on the Sea they got this profit to be able men so that the people of Zebulon did jeopard their lives 〈◊〉 the death in the field against Sisera when Ruben did abide among the sheepfolds Gilead stayed beyond Jordan Dan remained in ships and Aship sat on the Sea bank and stayed in his decayed 〈◊〉 Judges 5. 18. Zebulon is a tribe of account as well as Benjamin Judah and Neptali Psal. 68 27. Bonum jucundum Next for bonum jucundum in them there is a pleasant good Fishing is delightfull to most that use it and the taste of many fishes is most pleasant the basest fish a shell fish called Purpura giveth our purples the most sumptuous and pleasant colour that which adorneth Princes doth come from a fish whereupon it is said aquarum est quod in regibus adoratur Margaretae the precious pearls that beautifie Princes robes come from the Sea So they are pleasant for meat to the mouth and for colour to the eye Bonum honestum In them also there is bonum honestum They are for examples to imitate they are symbola viltutum ut insitensur specula 〈◊〉 ut fugiamus Though they are dumb yet will they teach us yea the fishes of the Sea will declare unto us the power of God Job 12. 8. we learn by them not to have their dull sense the greater fishes cate the lesser God maketh man as the fishes of the Sea Abacuke 1. 14. this ravening and still savoring of the salt water must be avoided We are to follow the fishes in this that they goe in shoals as in an army they goe as Salemon saith the Grashoppers goe in bands Prov. 30. 27. Hereby we doe learn unity which above all things we ought to follow ☜ The Kingdome of Heaven is like a draw-net cast into the Sea that gathereth of all kinde of things Matth. 13. 27. The world is as the Sea his word is the net his Church is the ship the Apostles are the Fishermen Matth. 4. 19. Mankinde are the fish the Heaven is the shore Christ is the Pilor Caste symbolum Resurrectionis Lastly the Whale is symbolum resurrectionis a resemblance of the Resurrection for as Jonas was three dayes and three nights in the whales belly Jonas 1. 17. So shall the Sonne of Man be three dayes and three nights in the heart of
Stork knoweth her season the Swallow never is seen but in the Summer the Cock croweth certainly at his hours Ex Avihus est praesagium Coeli when the Crane taketh up a stone and flies with it in his foot it is a signe of a storm 4. Knowledge of their Medicines The fourth part of preservation is that they doe know their medicines The Eagle buildeth his nest on high as in a tower the Hawke to get her feathers flyeth with a south winde she stretcheth out her wings to the South Job 39. 29. Plumescit vento Australi the Swallow cureth her eye sight by the Celandine the Ibis teacheth us to take a glister the Sea horse learned us the blood-letting for when he feeleth himself full of corrupt blood he pricketh himself upon a sharp reed 3. The Proviso Now of the Proviso The Fowls only multiply He saith only The fowls should multiply upon the Earth fishes by shoals did fill the waters and the spawn of fishes covered the waters It were dangerous and troublesome if the fowls had so many egges as the fishes have spawns non est tanta volucrum luxuries quanta est piscium God still regarded man he would not have the Aire pestered therefore he restrained them only for to multiply Sol homo generant hominem saith Philosophic but Divinity saith benedictio Dei homo generant hominem illa pisces generant pisces illa aves generant aves Gods blessing It is his blessing that giveth food to the hungrie cloaths to the naked riches to any man It is not labor that maketh rich nor strength that getteth victory Proverbs 10. 22. It is in vain for man to rise early to lye down late and to eate the bread of sorrow for mans state is in Gods providence Psal. 127. Children are the inheritance of the Lord the fruit of the womb is his reward in the same Psal. By study and Gods blessing commeth learning Whether then you eat or drink or beget or whatever you doe you doe it by Gods blessing That this blessing of God toward us may continue let us blesse and praise his name for ever If our blessing of thanksgiving and praise doe ascend his blessings will descend sic crit recursus decursus perpetuus Postea dixit Deus Faciamus Hominem ad imaginem nostram secundum similitudinem nostram qui dominetur in Pisces Maris in Volucres Coeli in Pecudes in universam Terram atque in omnia Reptilia Reptantia super Terram Gen. 1. 26. Februar 4. 1590. IT is St. Ambrose question Quamdiu discimus alias Creaturas ignoramus autem nos Before you see that things created before were for us The Creation of Man And now he createth us The knowledge of names the plenty of all things Ecclesiasticus 17. 2. the tale of dayes numbring the first second and third c. are for reasons capacity This numbring of dayes is the Ephemerides and Chronicle to the Worlds end God hath concealed his strength from the horse yet hath shewed it unto man After God hath compassed about the Heavens after he had ordered the land and the Sea he then created man and then he soundeth the retreat Quod est actione ultimum fuit intentione primum for God had still a regard of him God said thrice in the creation of Man which hath a resemblance of the Trinitie There is conveyance of Gods grace to man here is Gods Counsell for mans care 4. Things In this verse we will consider four things under four causes First Mans efficient Secondly the matter Thirdly the form Lastly the end in the similitude of God and in dominion over the fowls fishes and beasts God hath made him a Ruler Of them in order 1. Mans efficient First There is a partition wall there is a difference between this work of man and all the former Faciamus The stile now is changed fiat sit into faciamus God before was a Commander now he is a Counsellor Quis est saith a Father qui formabitur ut tanta sit opus prospectione Before with saying sit fiat facta sunt but here in faciamus is deliberation for that he now makes him for whom all the former Creatures were made The beasts were made this day with Man but here is the difference creata sunt ambo eodem die non eadem fide eodem loco non eodem modo God said producat terra germinet herba sed dixit faciamus hominem Austin saith well Fecit 〈…〉 ut procul stans at hominem ut prope accedens porrigens manum God framed man out of the Earth as doth the Potter his pot out of the clay As the clay is in the potters hand so is the house of Israel in Gods hand Jer. 18. 6. We are not only the sheep of his pasture but the sheep also of his hands He made us and not wee our selves Let us mark to whom is this Precept directed not the Angels and Elements The Arrians and Jews doe say that in the creating of man God consulted with Angels and had the help of Elements which opinion is without all discretion For who hath instructed the spirit of the Lord or was his Counsellor Esay 40. 13. Nec consilisrium neque auxiliarium habet Deus Men are not the patern of the Angels but the image of God Some Jews say here God speaketh like a Prince in the plural number denying the Trinity but Philo Judeus the best of the Jews disclaimeth that opinion We say therein is expressed the Trinity Princes in giving their Law use most magnificence God at the giving of his Law saith I am the Lord thy God thou shalt have no other Gods but one in the singular number The unity of God-head and the Trinity of Persons In dixit Deus is the unity of substance in faciam us is the trinity of persons In the treble creavit in this chapter in the treble dixit in this sixth day is signified the Trinity of persons In the image and similitude is the unity In nostra is the trinity dicit ad similitudinem non similitudines This is plain both in the creation and in the regeneration by Christ God in unity man in the trinity In creating man is great deliberation it is a joynt work of the Trinity Thus farre of the cause efficient 2. The matter of Man Secondly Of the Matter God created Man or Adam which is nomen collectivum and signifieth Earth the Matter of our creation God in creating the Heavens de profundis abyssi exaltavit altitudinem Coeli And here man a clod of earth before perchance trodden sub pedibus bestiarum collocavit super capita Angelorum ut in Christo. David seeing mans basenesse Psal. 144. 3. saith Lord what is man that thou regardest him or the Sonne of man that thou thinkest upon him and likewise in the 8. Psalme all before
tend to honour and excellency this work of ours sheweth our own basenesse that we are but fimus and limus the creeping worm called in Hebrew Adama hath alliance with Adam which man who is but a worm as saith Job he confesseth himself to be vile Job 39. 37. In the 22. Jeremy 29. the prophet exclameth saying O Terra Terra Terra Adam or Man is not every kinde of Earth he is not sandy but of a serviceable and profitable gleeb for he is for Gods especial use and made to his own likenesse In Gods temple there was no tymber but of fruitfull trees aliquid Deus creavit exnihilo hîc ex infimo maximum at homo malus otiosus ex aliquo facit nihil Though David were an holy man yet did he see corruption Acts 13. 36. For man is of the Earth earthly and born mortal subject to corruption Galen the Heathen saith that the Anatomy of a man is Hymnus Dei He saith to the Epicure take an hundred year to work but one part of a man and thou canst not mend it for in man God hath been so absolutely a work-man that nothing in him may be mended Miranda fecit pro homine sedmagis miranda in homine I will praise thee O Lord saith David Psal. 139. 14. for I am wondrously made 3. The form of Man Thirdly The form of man in our Image juxta similitudinem nostram though man be de terra in terra yet he is not propter terram God created his former Creatures secundum speciem suam according to their kinde God createth man secundum similitudinem suam Man is Microcosmos so say the Heathen but divinity saith he is Imago Dei in omnibus Creaturis vestigia sunt Dei sed in homine non solùm sua vestigia sed imago sua Est enim non solum opus sed imago Dei Miscen upon this place saith upon Imago Dei that in una hac voce innumer as habemus voces Who fo sheddeth mans blood by man shall his blood be shed the reason is this for in the image of God hath he made man Gen. 9. 6. So there is no exchange of mens souls in imagine sua we are created without blemish Now when Adam was an hundred and thirty yeers old he begat a childe in his own likenesse after his image chap. 5. 3. that was blemished by his sinne Our perfection in the image of God is esse constmiles filio Dei for we are predestinate to he made like the image of his Sonne that he might be the first born of many Brethren Rom. 8. 29. We are changed into the same Image from glory to glory 2 Cor. 3. 18. Perfect felicity is the Image of God virtue is the way to this felicity sinne deformeth this Image in us Here is Imago similitudo Similitudo Similitudo is the genus and comprehends both similitudo is as a union in quality here it is added as a perfection to the Image the lineaments hereof by the Fathers are said to be first The essence of the soul is in the body in omni unaquaque parte as God is in the world ☜ Secondly the soul is immortal God is so Thirdly there is a triple power of the soul Understanding Memory and Free-will Understanding is every where in Heaven in Earth in the deep on this side and beyond the Seas there is an ubiquitie of the soul as of Gods presence every where Memory the infinitenesse thereof is as that of God who is without limitation quae est haec immensa hominum capacitas saith a Father the will and conscience cannot be bound but it is free to think so God what him pleaseth that can he doe God by his power createth man and make h a natural World And Man likewise maketh artificialem mundum as ships for carriage temples for service lights and candles as artificial starres creavit etiam homo alteram quasi naturam Imago Dei nata creata There is a primitive Image which is Imago nata that is of Christ the Sonne of God Imago autem creata Dei is of man Christ is the Image of the invisible God the first born of every Creature Coloss. 1. 15. Zeleb in the original tongue is nata Imago quae est Christi Tohar creata Imago quae est Adami In the Redemption Christ made himself as our Image Man planted may fall so did Adam but being replanted by Christ he cannot fall The first man Adam was made a living soul the last man Adam was made a quickning spirit 2 Cor. 15. 45. ad similitudinem nostram Imago Dei est omnium hominum similitudo autem est paucorum the one is the bare face the other is the robe royal the one we have by essence the other by virtue the one by nature the other by grace We ought to put off the old man with his works and put on the new man which his renewed in knowledge after the Image of him that created him Colloss 3. 10. and love is the bond of perfectnesse so that knowledge is recommended in the Image and love in the likenesse which two are as the Urim and Thummim of the Law Our soul is as a glasse to behold his virtues and humble precepts Luke 6. 27. In his similitude to be as he is as farre as we may Hence have we a thankfull remembrance that he will crown us with glory everlasting if we finne not against nature and draw on instead of his similitude larvam Demonis the visor of the Devil but put on the new man which after God is created unto righteousnesse and 〈…〉 and give not place unto the Devil Ephes. 4. 24. We have in us Earth in regard of the body and Heaven in regard of the soul in the one is time in the other eternity Christ calleth the Gospel The Gospel of every Creature Mark 16. 15. Ambrose saith posuit Deus in homine Terram Coelum non ut Terra mergat Coelum sed ut Coelum elevet Terram totum hoc est 〈◊〉 se assimulare Deo Let thy inward thoughts and outward conversation be good and agreeable for this is the end of all Fear God and keep his commandements this is the whole duty of a man for God will bring every work with every secret thing unto Judgment whether it be good or evil Ecclesiastes 12. 13. 4. The end of mans creation to rule other creatures After God hath crowned man with knowledge and love in the latter part of this verse he giveth him a Scepter and maketh him Vicegerent over the Sea the Aire the Earth over all the fishes fowls beasts and creeping things therein bidding him to rule over them He brought before man the beasts and fowls he had created to whom Adam gave their names Gen. 2. 19. The Image is of perfection the Similitude is in wisdome in knowledge in the Sonne in love in the Holy Ghost
in power of the Father Miscen saith Fecit Deus hominem nudum to shew that he needed the help of other Creatures for cloathing and for meat Mans soveraingtie is to have at his command and to serve him the whole earth and the furniture thereof If God bid him to rule over the fowls fishes and the beasts over the better sort then surely over the worser Yea God hath made the Sunne the Moon and Starres with all the hoste of Heaven to serve man and hath distributed them to all People Deut. 4. 19. He hath given him dominion over the beasts that is the priviledge of hunting into what parts he please and dominion over the Earth which is the priviledge of Husbandry Oh let us live after the similitude of him whose Image we are and let us not be like nay worse than beasts pejus est comparari bestiae quà m nasci bestiam For man though he be in honor he understandeth not but is like to beasts that perish Psal. 49. 20. We are here to note the obedience of the Creatures while man was obedient and that the mutinie and discention between them and their disobedience to man did arise by mans rebellion to God his Maker Adams disobedience caused their disobedience When Adam stood then the cattel the fowl and the beasts of the field came and did homage unto man and were content to be named by him chap. 2. 20. But after his fall fugiunt fugant they some of them flie from him and other some make him to flie Now we serve the cattel before they can serve us This commeth to passe by disobedience by blotting as much as in us lyeth the Image of God Let then our own wickednesse correct us and our turnings back reprove us for know and behold that it is an evil thing and bitter that thou hast for saken the Lord thy God Jer. 2. 19. It is Gods bounty to be created in the Image of God according to his likenesse Let therefore our care be that these his great benefits be not bestowed in vain by our own sensuality lest by that means we be cast from his likenesse for at the first God created man without corruption and made him after the Image of his own likenesse Wisd. 2. 24. Itaque creavit Deus Hominem ad Imaginem suam ad Imaginem inquam Dei creavit eum Marem Foeminam creavit eos Gen. 1. 27. Februar 6. 1590. GODS deliberation was in the former verse Here he entreth into consultation in this image his person is represented this verse is the accomplishment of the former Fuit sic was the return of the other dayes Three creavit's in this verse but he useth another course here the three creavit's iterated thrice is a specifying of great joy of God in this his work it is saith a Father triumphus Creatoris It expresseth the tender affection and dear love God hath to man in a speech of affection Salomon saith Prov. 31. 2. What my sonne and what the sonne of my womb and what oh sonne of my desires Paul likewise ravished and carried away with this fervent affection useth this treble iteration in the 2 Cor. 12. 2. I knew a man in Christ above fourteen yeers agoe whether he were in the body I cannot tell or out of the body I cannot tell I knew such a man whether in the body or out of the body I cannot tell which was taken up into thethird Heaven Others doe conceive that God by this treble iteration blew a trumpet to the Waters Earth and Heaven that is to all the World that they should all know that man was their Governor Thus much for creavit in general and the treble iteration thereof Now we will consider the especials Faciamus was a word suspicious so that some thought God had the help of Angels but here by creavit the doubt is answered that is was one by the Deity ☜ Imago nostra was suspicious here ad imaginem Dei ad imaginem suam taketh away the doubt Creavit thrice iterated in this chapter the first is creating essence the other life the other understanding Creavit is here thrice mentioned for that all these three essence life and understanding are in this one Creature Adam He hath being sense and reason est autem ratio anima animae pupilla animae all which three are expressed in chap. 2. 7. God made man of the dust of the ground that is his essence and breathed in his face the breath of life and the man was a living soul there is the person of God the Father in the creation All things were made by the word and without it was made nothing John 1. 3. So by this conceit Gods purpose is understood Here the Fathers in treble iteration finde trinity of Person in creavit unity of Godhead The Image is for knowledge the similitude for love and power is given him for execution The minde or heart receiveth Deut. 6. 6. the will affecteth the power or dominion executeth There is contemplation affection and action brought forth by this triplicitie Now of the considerations apart Three parts of this verse This verse hath three parts Two of the soul one of the body the two first concern the soul the last the body as is apparent By the two branches of the soul is signified a double care of the soul and a single care of the body Our soul is coelum our body coenum the one heavenly the other earthly The opinion of the better sort of Interpreters is That God useth this often repetition for the better credence saying ad imaginem suam ad imagine ejus cujus respondet ad imaginem Dei Man carrieth the image of God not of Caesar not of the World Date ergo Deo quae sunt Dei The best sort say it is for the emphasis for our learning and for our memorie alledging the 22. of Proverbs 20. Have I not written unto thee three times in councells and knowledge It is ad perpetuam rei memoriam Jeremy saith thrice Oh Earth Earth Earth in regard of our humiliation Similitude Imago Here Moses sheweth that though in regard of our bodies we are Earth yet in regard of our souls we are Heavenly To the peace of God we are called in one body Colloss 3. 15. Christ took upon him our vile Image to redeem us The woman is of the man the man is by the woman but all things are of God 1 Cor. 11. 12. By sinne we have lost this Image but fear to sinne reneweth this Image which who hath not he is no man But what is become of Gods likenesse the Image is twice mentioned but sometime the Image is taken for the likenesse as in the 3. James 9. Men are made after the similitude of God The Fathers take the similitude for a perfection not a generalitie St. Ambrose saith Est Imago quam babemus est similitudo quam
shall you rule Even as it is in the text Over the fishes of the Sea by the Angle Christ bids Peter cast in his angle and take the fish Matth. 17. 27. Or by the net Christ also bid Peter let down his net to make a draught Luke 5. 4. Angling and fishing are to man both for profit and for pleasure And over the fowl of Heaven By Fowling by Hawking by power or by policie either killing them with arrows or taking them in pits or by snares as in Prov. 7. 23. the 20. Joshua 13. God for the Ravens and for the young birds prepareth their meat Job 39. 3. So that the fowls and birds are to man for service for solace and their notes of musick And over every beast This is indeed a large Charta de foresta We are permitted and authorized hereby to hunt the wild beasts of the forest and being hunted to eate the flesh thereof Levit. 17. 13. Thou mayest eat flesh even what soever thy heart desireth Even as the Roe buck and the Hart is eaten so shalt thou eat it Deut. 12. 22 23. There they were permitted the eating of all kinde of flesh they might before eat the flesh of that they had hunted as of the Roe-buck and of the Hart. It was caro justitiae which they got by hunting it was dainty meat unto the Hunter for unto the hungry soul every thing is sweet Prov. 27. 7. The Hunter had his snares Psal. 91. 3. The Hound hunteth the Deer both are serviceable unto man there is pleasure in the hunting and chasing the game is for meat when it is pulled down We have rule over Horses and Doggs who serve us though not to feed us The Dogge defendeth our flocks from the Wolfe our houses from theeves our bodies from injurie the swiftnesse of the Horse helpeth our slownesse the Elephant in battel helpeth our weaknesse the Sheep help our nakednesse cloathing us with their wooll the Oxe plougheth the ground to give us bread and eateth grasse to be our food he giveth his hide to shoe us and every thing that moveth in the Earth is for man We finde great goodnesse many wayes in the Bee and in the Silk-worm God saw man feeleth the goodnesse of those things God hath created So that subjicite terram is the tenor of all Law a giving possession of inheritance and dominamini is a rule and dominion given to man over the utensils the riches of the Sea Land and Aire A spiritual Analogie There is here also observed by the Fathers a spiritual Analogie in dominamini In man there is a spirit and a soul in him there is also Earth the cares of the body ought to be lesse than those of the soul est enim anima in homine coelum corpus autem coenum saith Basil non sit coenum coelo superius sed sit coelum coeno superius Let the soul have dominion over the body and the concupiscence thereof the body is earthly given to lust anger envie pride Here they admonish us to subdue these beastly affections and to tame the savagenesse of our corrupt nature The whole nature of beasts and of birds and of creeping things and things of the Sea is tamed and hath been tamed of the nature of man but the tongue can no man tame it is an unruly evill full of deadly poyson this place doe they allege out of the 3. James 8. And as James saith that the tongue should be tamed from evil speaking malicious slandering back-byilng lying and dissembling so say they and that very well that all the brutish affections ought to be tamed and subdued that so the soul might reign in the body and the body be subject to the soul. Praeterea dixit Deus Ecce dedi vobis omnes Herbas sementantes semen quae sunt in superficie totius Terrae omnesque Arbores in quibus est Fructus arboreus sementantes semen vestrae ad comedendum erunt c. Gen. 1. 29,30,31 Februar 11. 1590. THIS is Gods third speech of this sixth day concerning man The first in the 26. verse is of his power in creating him The second dixit in the 28. verse is of his providence in preserving mankinde This third speech is Gods further care for the nourishment of them whom he hath created and by propagation preserved In the 30. verse God sheweth his love to man having before given unto man the beasts of the field yet he giveth to his beasts their meat The last verse is the closing up of the sixth day Mans meat The Argument of the 29 verse is for provision for mans meat An Objection Here ariseth a question made by some Man in the estate of his innocency was immortall what need had man then of any meat The Answer True it is that Adam was created immortal yet having a possibility to be immortal Thereupon the School-men say there is a double immortality posse non mori fuit Adami mori non posse est Dei for Christ only who is King of Kings and Lord of Lords hath this immortality 1 Tim. 6. 16. which is bestowed upon us by way of reward through Christ our Saviour whereby our nature is ingrasted in the divine nature of the second immortality for the first man Adam was made a living soul and the last Adam was made a quickning spirit that is bringing us from Heaven the spirit of life the first was of the Earth earthly the second of the Heaven heavenly 1 Cor. 15. 45. Adam was created with a possibility of immortality the part immortal of mans creation was from God but through mans disobedience and ambition when he did eat of the forbidden fruit of good and evill God shut him out of the garden of Eden lest he should take also of the tree of life and eat and live for ever chap. 3. 22. whereby Adam was deprived of life for it was said in the 2. chap. 17. When in that day he did eat of the forbidden fruit he should dye the death So that by mans disobedience man became mortal who before in the state of his innocencie had a possibility of immortality for then he had the Image of God perfectly but by sinne came death per peccatum mors and so by mans transgression Gods Image was defaced for by one man sinne entred into the World and death by sinne and so death went over all men by this Adams sinne even Babes were subject to death though they had no actuall sinne Rom. 3. 12. And life came to Mankinde through one that is Christ Jesus As by the offence of one the fault came on all men to condemnation so by the justifying of one the grace abounded to all men to the justification of life the 18. of the foresaid chapter For by him this mortall must put on immortality this corruptible incorruption for Christ swallowed up death in victorie saying Death where is thy sting Hell where is thy victorie 1 Cor.
the tongue who will finde fault in this or that which God hath made this commeth to passe when men will seem to see more than God himself did see When that God did trie every work of his here seven times in this chapter as for the words of the Lord they are pure as silver tryed in a furnace of earth fined seven fold Psal. 12. 6. So are his works also and this is a bridle to our licentiousness to suspend our judgment and not to finde fault with Gods works God hath said they were very good habent ergo bonitatem etsi nobis ignotam Divers things are good in their place divers in their time Fire in the cold of Winter is good in the heat of Summer it is not so good Water in the Summer is good It is Gods curse and a great grief to eat in darknesse Preach 5. 17. In time things be good all things have their time Preach 3. In a word let every one say thus with himself God hath seen this or that good I silly man cannot see it otherwise Omnia sunt munda mundis sicomnia bona bonis all things are clean to the clean and all things good to the good God createth good things he ordereth evil things the thing is not ill but the ill applying is evil not the power There is potest as ad infestandum if it be applyed to the Malefactor it is even bonum justitiae Sic non est dedecus culpae sine dedecore vindictae God saith It shall be well with the just for they shall eat the fruit of their works but woe be to the wicked for it shall be evill with them Esay 3. The punishing the wicked and rewarding the just is good for we know that all things work to the best unto them that love God Rom. 8. 28. If any thing be amisse the evill is in man not in God God hath made us good but by Adams transgression and our daily sinne we are evill It is our iniquities that hath separated between us and our God it is our sinnes that have hid his face from us Esay 59. 2. and Jer. 5. 25. Say not then this is ill or that is ill but say I am ill and I am wicked God who made all things could best see that every thing was very good but either by ignorance or by ill desert we are dymme sighted 3. Lastly For imitation we must see as God did that we may see our works good Bonitas bonitatum omnia bonitas was the state of the first creation By sinne it was that Salomon saith the beginning of the Preacher that vanitas vanitatum omnia vanitas and therefore let us be warie Gods deeds were visible they were not good words only but good gifts let not us say only ecce dixi but let our acts be good to the needy with ecce dedi let us imitate God in that his goodnesse There are two good things come from man the one in 2 Pet. 1. 9. Knowledge temperance love c. The other in the 4. to the Philippians 14. to communicate to the afflicted benefacite communicate is the summe of all So the evening and the morning were the sixth day In the former dayes there was creation of nothing a disposition and ordering of things created and an adorning of things ordered Here is an accomplishment of all his works God before man was observed the dayes and the number but here he delivereth unto man the Kalender of times which we have received and shall be received to the worlds end The evening goeth before the morning rest is in the evening labor in the morning to the which man is ordained After this his last work cometh the seventh day the day of rest God he resteth not in the waters nor in the Earth he resteth not in the Heavens but to conclude with the excellent saying of St. Austin Requiescit Deus in homine ut homo in Deo requiescat God took his rest in man that man might take his rest for ever with God Which God of his mercy grant us all to whom be all honor glorie and praise world without end Amen AMEN LECTURES PREACHED UPON the second Chapter OF GENESIS LECTURES Preached in Saint PAULS Church LONDON Itaque perfecti sunt Coeli Terra omnisque exercitus illorum Gen. 2. 1. April 22. 1591. IN the course of the former Chapter ever we have seen the closing up of every dayes work to have this usuall and ordinary return dixit Deus Now the seventh day being come we are not to look for the old usuall dixit but for a new course of speaking and manner of dealing for as God finished and perfected his Law in ten words when he spake in Sinay So here in ten words he perfectly finished the whole work of Creation and therefore now need no more to command any thing else to be made because Heaven and Earth and all the fullnesse of them are thus perfectly done and finished If there be any thing in all the world either they are here spoken of or else are in lumbis terrae Creatoris in the loyns of the efficient or in the womb of the World For within the six dayes all things were made so that we may say with the wise man Preach 1. 9. What is now or shall be hereafter but that which hath been made or done before hand therefore there is now no new thing under the Sunne As that first Chapter was for the world so this Chapter some call Mans Chapter for it is but the remainder of the former Chapter and is accompted as only a glosse or Commentary of the Creation of man set down in the 27. verse of the first Chapter The former Chapter doth describe the great world in general but this speaketh especially of the lesser World viz. Man This Chapter doth consist of three parts 1. The first is the Complement of the Creation with the description of the Sabbath or rest or seventh day in the first three verses 2. The second containeth a brief summe and abridgement of the Creation of the great World from the 4. to the 7. verse 3. The third part is a repetition of the Creation of the little World or the continuation of the history of man from the 7. to the end Touching the first as it is contained in three verses so in it there are three parts or members to be marked 1. In the first The Holy Ghost standeth upon the perfection of Gods works 2. In the second he sheweth That having perfectly finished all he gave himself to rest 3. In the third That he instituted that day and sanctified it to be a sabboth for ever to be used observed and kept Which three parts doe depend one upon another for God having perfected all he rested and in that rest he blessed the seventh day and instituteth the Sabboth these are the three branches of the
first part The first whereof I will handle at this time 1. He perfected all when man was created Moses by way of sequell telleth us by joyning the perfection of things to mans Creation That is a singular and an honourable prerogative in that behalf unto man For recounting the perfection of all Creatures presently after mans making he inferreth that they were not perfect but defective before for untill man was made that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wheel of generation and course of nature whereof St. James spake 3. 6. which never stood still God took no rest before nor made holy-day because there was no end nor perfection of his work untill man was made Insomuch as God may seem to have made such a vow as David did Psal. 132. 4 5. That he would not suffer himself to take any rest until he had found that earth of which he would make man and had placed him in the World which argueth that there was a defect and imperfection and as yet something to be supplyed for the Earth lacked and therefore looked for her possessor which was man who carried therefore the Earth in his name that he might shew that the earth depended on him The Host of Creatures for the perfection of Heaven and Earth is in him who as he was Princeps Terrae A Captain so was he Infans Coeli one born to inherit Heaven also for seeing Heaven is a body and capable of a body it must needs be that it was not made only for spirits but for a body which was to be made Therefore in that he saith Thus were the Heavens and the Earth perfected he sheweth that their perfection was suspended and they held as unperfect and not compleat until man was made Though the Heavens were made 1. 19. yet until now they were not perfected There was Urim as the Hebrews say but there was not Thummim i. there was light but there was not the perfection of light Thus then were the Heavens and the Earth perfected for though there was a power in God to make more Creatures and create more things besides these yet note he maketh his full point and saith all is perfected which is that consummatum est of the Creation Thus much generally for the copulation sic Now to descend to the particulars we see thy are distributed into two joynts 1. First Heaven and Earth which are the Continents 2. Secondly The host of them which are Contents and fulnesse thereof That a thing be made perfect there are required two degrees of perfection which are opposite to the double imperfection spoken of in the former Chapter Barrennesse Emptinesse called Tohu Tobohu the one being an outward perfection opposite to barrennesse and emptinesse without the other is inward opposite to rudenesse and deformity within The one is called perfectio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is integritas partium when all the parts are orderly in a comely proportion framed and well set together The other outward perfection is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a due supply of decent furniture and the accessory of needfull ornaments which being added it is also outwardly perfect both which you may see in a body for when a mans body is rightly knit together in every joynt with good colour and countenance he hath his first inward perfection of nature but so long as there is nakednesse there is yet a defect and want outwardly But being adorned with jewels and apparel it hath then the outward perfection also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see them also in a house for when it is framed and the frame set together orderly and the rooms of the building well contrived and conveyed then it hath the first perfection Integritas partium i. integritatem partium but when it hath the hangings furniture and implements which is called suppellex then it hath also the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for by that means every room is furnished and adorned The like order we may observe in Heaven and Earth First they were imperfect nothing done nor disposed then they were facta that is perfectly made and disposed as great spacious and stately rooms as yet empty and void but now being filled with the hosts of of them then they are perfectly furnished indeed The Septuagint doe translate that which is here called the host 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. the beauty of Heaven and Earth but the propriety of the word in the original tongue importeth Armies or Hosts or Bands Quest. Whereupon the question is Why Moses doth expresse the fullnesse of Heaven and Earth and the furniture and implements thereof by this comparative name of Armies Resp. For answer some say That it may be that the Israelites were then in Camp and Garrison when Moses wrote this which estate of theirs being militarie he useth a military word Indeed if we consider the form of Heaven the Prophet saith It is as a Tent spread abroad Esay 40. 22. In regard of which the furniture which is under it is fitly compared to Armies and Bands or Troops to inhabit it But many other good and forcible reasons there are why Heaven is called a Tent or Pavilion and the furniture in it compared to Squadrons of Souldiers in a Camp 1. As first in regard of the huge multitude of things in them for one cannot say the furniture or implements of a house is comparable to them therefore the furniture of an Host doth best expresse it Every Creature therefore in Heaven or Earth is Gods Souldier in pay with him and hath received some weapons to punish Gods Enemies and the several kindes are as it were the Ensignes of his Army and the company of all are the Host and Army Royall 2. The second reason is in respect of order because no Camp can be more orderly trained than the course of Nature in the order of Gods Creatures The dayes in Winter cast themselves as it were in a ring in the Summer abroad and so come long The Starres keep duly their assigned place time and course without disorder or disturbance to the rest So the Herbs doe in their order and seasons one follow another And so doe the Fish gather together in skuts and squadrons and march about the Sea coasts in their kindes 3. Thirdly There is a respect beyond these which is in regard of their head and Captain for in an Host there must needs be imagined a Leader or head Governour of all which we cannot say of houshold-stuffe or apparel for it implyeth not a head necessarily Man therefore is made the Captain and guide or head of this Host In which regard they are thus called 4. Fourthly There is a higher regard which is of God the chief and supreme head or Emperor in which respect God is called The Lord of Hosts Exod. 15. 3. Therefore as man on Earth is Lieutenant to lead you so in Heaven and
Earth God is Chieftain and highest Commander of them For if God send out his swift watch-word all Creatures doe carefully obey and muster themselves to doe his will Psal. 147. 15. If he doe but hisse or whistle they come out and set forward Esay 7. 18. And for retreat Mark 4. 39. if he say Peace and be still the windes cease are still and goe no further 5. Last of all because if they had been expressed by the term of apparel or furniture it might have been thought that all things had been made for pleasure but by the comparison of Soldiers they are made known to be made for service also as Soldiers are All other kindes of service are but for one use as a Servants service is only obedience either to doe or not to doe but there is a double use and service of a Soldier Miles pro contra The one is to apply himself to the good of his Captain and Country The other to be ad oppositum against his enemies to defend his Captain and to offend his Adversarie So mans life is called a Warfare and Christians are Soldiers in both virtues endeavoring to doe good and to resist evil and to throw down all that doth oppose it self against God Also wheresoever mention is made of an Army there is implyed an Enemie which therefore giveth some occasion out of this to gather the fall of Angels which Heavenly Creatures are made not only to serve ad muniendum sed ad puniendum for the benefit of the good but for the punishment of disobedient and disloyal servants for against such all things in Heaven and in Earth doe arme themselves for revenge and oppose them selves against them We may if you please muster these Armies in their several ranks and orders Armies in Heaven celeftiall Spirits as the Angells And first concerning the Armies in Heaven they are of two sorts The first are in the uppermost Heavens in which are the Angels which being spirits are called by implication Heavenly Souldiers or Gods host as Jacob in the old Testament called them Gen. 32. 2. and St. Luke in the new Testament 2. 13. These are the first order which have the name of an Host concerning which celestial Creatures we read that they are 〈◊〉 Psal. 104. 4. Called Souldiers in respect of their ministery and fitly compared to Soldiers in respect of their service and ministry Heb. 1. 14. Multitude and also in respect of their multitude Psal. 68 17. and Dan. 7. 10. And in the New Testament Matth. 26. 53. Christ speaketh of twelve Legions which surpasseth the greatest Host that ever was Power Also in respect of their power they deserve the same name 2 Thes. 1. 7. Also in respect of their wisdome for policie 2 Sam. 14. 20. these are continually present and affistant with God Job 1. 6. 1 King 22. 19. And God doth send and imploy them to our service Gen. 28. 12. and are often messengers between God and man Their care and charge and their care and charge is not only to look to whole Countries and Nations Joshua 5. 14. as of Israel and Dan. 10. 13. of Persia and Grecia but also of singular persons as St. Peter had his Angel Act. 12. 15. So had Agar Gen. 16. 7 8. And little Children had their Angels Matth. 18. 10. Abrahams servant an Angel Gen. 24. 7. and Tobias an Angell Having their charge generally of Countries and especially of several men They are present with us it followeth consequently that they are present with us and about us Preach 5. 5. In which regard we must take heed to our behaviour propter Angelos 1 Cor. 11. 10. To guide and direct us They are not only present but also doe goe before us as guides for directions in good matters as Abrahams servant Gen. 24. 40. To hinder some in bad matters And as they serve to further us in good things so doe they hinder some men in bad courses and enterprises Numb 22. 31. as they did Balaam And they doe rejoyce if we prevail in that which is good Luke 15. 10. And the last service they perform is to carry and convey us into Abrahams bosome Luke 16. 22. The Militarie service of Angells Now touching their militarie service they doe pitch their Camp about the Godly ad muniendum for defence Psal. 34. 7. and ad puniendum they doe pursue and scatter the wicked They are in Cherubins spreading their wings over the good Exed 25. 22. and 〈◊〉 out a fiery sword against the evill Gen. 3. 24. There is friendship and fidelity to the one and opposition and open hostility with the other So they served for Elishaes protection and defence 2 Kings 6. 17. and for opposition and defiance to the Enemies of God Esay 37. 36. We see both together Gen. 19. 15. they defend Lot and 〈◊〉 Sodom And Acts 12. 7 8 9. the same Angell which delivered 〈◊〉 out of 〈◊〉 smote Herod with the disease of the worms that he died In the Firmament the Stars Touching the nether Heavens The Host of the firm ament is the celestial bodies Deut. 17. 3. for so are the Starres and the Planets called Act. 7. 43 44. And their Militarie service is Judg. 5. 20. to fight in their courses against Gods enemies Armies in the Aire For the lowest Heavens which is the Aire There God hath his Host viz. the Winde for the Winde though it be but a puffe of Aire yet when God doth stirre it it hath such a militarie and violent force both on the Seas Psal. 48. 7. and also on the Land 1 Kings 19. 11. Job 1. 19. Leave the body of the Aire and goe to the furniture of it There shall you see that God hath his store-house of Snow and Hail Job 38. 22. both for reward of the good and revenge of the wicked for from thence came fire and brimstone on Sodom Gen. 19. 24. and from thence came the storm of Haile upon the Egyptians Exod. 9. 22. c. If you come to the fowls of the Aire they are Gods Armie for our good to feed us 1 King 17. 6. or else for our punishment to feed upon us Ezech. 39. 4. And Gods power doth not shew it self in the great Fowls as Ostriches and Eagles but in his Army of little poor Flies which are in the Aire Exod. 8. 24. and his swarms of Hornets Deut. 7. 20. for by them he can compell People to forsake and leave their Land and dwelling places Armies in the Earth Let us come to his Armies on Earth and Waters And first concerning the Waters doe not we see Gen. 7. 21. that there were such huge Armies thereof that at Gods commandement they overflowed the whole Earth That they drowned the Egyptians Exod. 14. 27. And the Whales in the Waters are Gods Host to devoure Jonas Jon. 1. 17. Yea to leave the great Army of Whales and come to the
Army of Frogs which God hath in the Waters where you shall see that God hath such great power in these weak things that they can annoy the mightiest Kingdomes upon Earth Exod. 8. 14. Armies of Earth For the Earth it self that can swallow up Gods enemies Numb 16. 32. And on the Earth you may take the Lyons for a strong Army 2 Kings 17. 25. but his power is most of all seen in the weak Host of Grashoppers Exod. 10. 14. and of Locusts and Caterpillers Joel 2. 25. Yea of Lice he can make such an Army that c. Exod. 8. 16 17. If we come to men the Inhabitants of the Earth they are Gods Host but they fight not against other Creatures but with their own kinde not one against one but thousands against thousands even in pitched fields not with natural Instruments as the Boare with his tusk the Bull with his horne but with artificial weapons of divers sorts with whose kinde of forces the World is too well acquainted Thus we see that there is no creature in Heaven or Earth but is a Souldier in pay with God and all these hoasts are in league with us so long as we serve God Job 5. 23. And keep our sacramentum militare which we make in our Baptism otherwise they come upon us like armed men and are prest against us to punish our disobedience And every part of Heaven and Earth then will send out an Army to conspire our destruction and overthrow and this may suffice for a brief view of these Armies A word of the third perfection we have seen perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now we are to consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First The World was a great House perfect in respect of the parts but yet the rooms were emptie and unfurnished Then God replenished garnished and furnished it with its hoasts as we have heard But yet there wanted a third perfection which is a head to guide and an owner to possesse manure and occupie all Man the perfection of Gods work God made the Earth as his work-house and shop and Heaven as his chamber and place for a rest and reward and both for one and that is man God made the Earth as the Tent to prepare our selves and to put on our Armour as the Field Lists or Tiltyard to trye masteries or to fight in against Gods enemies 1 Pet. But the Heavens and Firmament he made as locum triumphi that is the Court to triumph in So that when man was made to be a Souldier in the one and a Conqueror in the other all was perfected God made the Earth in its parts absolute and gave it erecta 〈◊〉 depressa vallium densa silvarum and furnished it with beasts and cattell of divers kinds but did perfect all by making man the owner of all In a Battell though the Field be appointed the Ordinance planted and the Souldiers encamped yet all is unperfect till there be a Generall of the field to marshall them and a Captain to lead them so was all unperfect till man was made Object Seeing man was the perfection of all things what ayleth it now That being so many men we can see nothing absolute and in its perfect estate David saith Psal. 119. 96. I have seen an end of all perfection but thy Law is perfect as if he should say there is nothing else perfect now the Heavens are called often imperfect Levit. 26. 19. The Ayre is infectious the Seas dangerous the Earth also groweth in her imperfections So the Beasts are unto us In our bodies we finde troops of diseases and in our souls heaps of sorrows and care which shew our imperfections Resp. Perfectio creationis Though the finishing of Heaven Earth and Man be the perfection of Creation Deformatis 〈◊〉 perfectionis Yet now we must understand that the sinne of man brought in death and so an imperfection or deformation Finis peccati mors Rom. 6. 21. Et peccati finis damnatio Phil. 3. 19. verse Thus then standeth our estate and condition Ratio The reason of it is because the Captain and Lieutenant man being set to resist the enemy Satan grew in a league and conspiracy with him against God and so apostatavit non militavit as saith St. Ambrose wherefore seeing he was not content with his estate to be Lieutenant but would be chief generall sicut Deus Gen. 3. Therefore consequently followed his decay And this is the means whereby from perfection he came to desection and so to imperfection for when he which was the perfection of all things became imperfect then all things which were ordeined for and given to him grew subject to alteration and vanity Rom. 8. and so per consequence imperfect And thus saith David we have seen an end of all perfection under the Sunne Perfectio redemptionis Yet that perfection of nature being lost see the unspeakable mercy of God we have another new perfection 2 Cor. 5. 17. in Christ In whom we are made new creatures And that perfection to the which nature would have brought us that is never to dye but to be translated with Enoche to the same will Gods grace through Christ restore us again And as in the sixt day man was here perfected So in the sixt age of the World Christ came and made his Consummatum est which is the second perfection of redemption at which time as St. Peter saith all things lost by nature shall be restored by grace Yet there is another further perfection then this of grace and redemption that is the perfection of glory in the life to come for then shall the last end and perfection come Matth. 24. 14. When that which is imperfect is done away then that which is perfect shall come 1 Cor. 13. vers 11. Quam autem perfecisset Deus die septimo opus suum quod fecerat quievit ipso die septimo ab omni opere suo quod fecerat Gen. 2. 2. vers April 24. 1591. THe other day I shewed you that these two verses doe as links in a chain depend one upon the other for the Holy Ghost telleth us that when he had made man he perfected all his works and here when he had perfected and finished all then he rested It is the right order to work and labour still untill we have attained to the perfection of our work which done it is reason we should leave off and rest For whereas that is perfect whereunto nothing can or may be added and Gods works now being so having that perfection within which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fit joyning and knitting together of parts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the furnishing and adorning of the parts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the setting a head over them there wanteth now nothing else to be added but only an end and conclusion to be
made which here God performeth For as it is a fault in working to labour and not to perfect so it is a fault also not to leave off when the work is well and perfect because by being over curious we make the work worse is we marre it not altogether and so make it imperfect again Yet there are some of so curious minde and withall of so restlesse a spirit Heb. 10. 25. as cannot be content with perfection it self but will depart from the fellowship of the Church They are such as Salomon speaketh of Prov. 30. 33. who will not be content when all is clean but will still be blowing the nose untill the blood follow These may be called fellows of the preterpluperfect tense whom nothing can please be it never so perfect unlesse it feed their giddy and brain-sick humors But Moses telleth us that as God is not defective in his works so he is not excessive sed manum detorquet when all was perfect he stayed his hand gave over his work and betook himself to rest And thus much of the dependance of this verse Touching the parts they are two in number 1. The one is the perfection of the works in respect of God 2. The other is his rest when he had made an end For the first we have to consider three things 1. First the action of finishing 2. Secondly the time in which he did finish 3. And the third is touching the rest it self Touching the first There was a beginning when nothing was made after he made all things he commeth to an end and there finisheth all If he be Alpha i. the beginning of a thing he will be Omega that is bring it to a happie and perfect end Revel 1. 8. Man beginneth but cannot bring to an end for these causes But with man it is otherwise he beginneth many things which he finisheth not If he purposeth good things oftentimes his courage doth quail before it come in act as Peter did Or else if they be 〈◊〉 in their purpose their strength faileth them before they can effect it Psal. 21. 11. They imagine such a devise which they are not able to bring to passe because their arme is too weak and short to doe it Or if we have strength yet oftentimes the cost and charge is too great which the work requireth Luke 14. 30. So some men take in hand to build houses which for lack of sufficient store are not able to finish Last of all Man himself very often before he can finish and come to an end of his work hath his dayes finished and his years come to an end Wherefore fear not what man can doe unto thee seeing his breath is in his nostrills for there are many wayes to prevent and alter or hinder their purpose for God can take away his breath before he can bring it to passe But God is not as man he cannot repent or alter his minde Numb 23. 19. If God saith he will doe any thing Quis impediet he would know Who can let or hinder it Esay 43. 13. Therefore this is our comfort which Moses saith Deut. 32. 4. Omne opus Dei perfectum And therfore if he hath begun any good work in us he will throughly finish it in the end Phil. 1. 6. Wherefore let us also when we have well begun never give over any good thing untill we have finished it and having well done one thing we must not then and there leave off and start aside like a broken bow from doing any more Psal. 78. 57. for God ceaseth not he never giveth over dixit fecit untill the return came fuit sic perfecit We must persevere then the Philosophers said that Perseverantia est virtus virtutum And Gregorie saith Of all Virtues only Perseverance is crowned The goodnesse and good works of the wicked are as shooting starres falling and vanishing suddenly and as a Land-flood or plash of water Ose 6. 4. which continue not but are soon dried up They are as a fire of thornes Psal. 118. 12. Therefore let us not frame our selves to their manner of doing well For Pharao ten times began well but still declined from amending the faults which he knew and confessed Exod 8. 8. c. This is their behaviour But the estate of the Godly is the state and manner of the Nazarites as St. Augustine saith that is be holy and clean all their dayes for if they touch any unclean thing the last day then all their dayes are reckoned unclean Now as we draw this from Gods perfection so for the time when he rested namely the seventh day we learn to avoid protraction and delayes For God doth not only end but he endeth also in a short time even within seven dayes which is not the manner of men who in good things are as a Snayle Psal. 58. 8. Seeing God then within seven dayes finished omnia opera sua his great works of Creation what a shame it is that we cannot finish our opuscula a few small good things in many yeers Now we are come to opus suum quod fecerat of which I will only shew you some notes which St. Augustine hath gathered out of it First saith he We may see that all that which was created before so infinite Hosts of Creatures in number and so diverse in kinde on every side and part of the World all that innumerable plurality is here by God in one rolled up and is called opus suum Though Heaven and Earth be so farre asunder and so contrarie in nature yet here they are brought to an unity and attonement the means whereof as he saith is man who being both of Heaven and Earth became vinculum perfectionis joyning both together in Man as they both together were for man and under his government Now in that he saith Opus suum quod fecerat Agustine noteth it because there are some men which doe brag of opus suum but they cannot boast of quod fecerant because there are some which doe not only build upon another mans foundation which St. Paul would not doe but also upon another mans Timber and Stones too as one having gotten St. Pauls Parchments or Epistles should say and set them out as his own but these cannot say as God here doth opus suum quod fecerat Object Now touching the third point I ask first Whether God was weary of working because he rested Resp. To which the School-men answer That rest is here not opposed to wearinesse but to work for he could not be weary of his work because all that he did was done without labour for he made all by saying only let it be But happily a man with long and much speaking may be weary But we see that God spake but even one word at least few and short words and therefore could not be weary so Also a man is not weary of that which he doth with faculty and facility
and men of great honour could be content to labour all the day 1 Sam. 11. 5. I trow our World now is wiser in which men hold scorn of work Then Jacob when he saw the money in the sacks thought it some over-sight of Joseph and therefore sent it again Gen. 44. 12. But now men are wiser they count restitution a childish thing and think other mens oversight to be their good gain It had an infancie then at the beginning at which time God by his word conceived three children Deformity Confusion Darknesse of the first he made the Earth of the second the Waters of the third the Lights which may teach us to setch our Pedigree aright by lineall descent from the first beginning for we are all the sonnes of Adam which was the sonne of dust which was the sonne of Deformity which was the some of nothing and this is the first father and beginning of our generation which may suffice against the error of the Heathen Pagans 2. 2. Another error there is which they being forced by reason to acknowledge a beginning yet did with it hold that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it hath been made from everlasting ever since there hath been a God for they say That as the beam had his beginning when the light began and as a shadow hath his beginning with the body so had the World a beginning when God began to be and then by necessity it must needs be Against which Moses saith not only that it was produced but it was produced in die in a certain prescribed day and therefore this proceeding was not eternall And here we must note that in die is not here taken for some one only day as some ground their conceit as if God made all things in one day For the day in which the light was made there was no Earth and when the Herbs were made there was in that day no man untill the sixth day as it is in the fifth verse This therefore overthroweth the second error before because all was made in a certain bound of time 3. Another â—ort there was which granted both these that the World was made and that in die but yet affirmed that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely that it was self borne and made it self or was produced and came of it self as a thing casuall and by chance which foolish and grosse opinion of Epicures was ever for the absurdity thereof hissed out of Schools but Moses meeteth with this also saying that the Lord made it And because it may be thought that there was divers Gods he telleth us by a name which was never heard of before this time by the which he describeth him unto us and that is Jehovah Thus he hath recapitulated all the former Chapter unto these three considerations which is all one with the first use of the first Chapter saving that here is expressed the name Jehovah which is not there for this name of God is the most glorious name Deut. 28. 58. and therefore Moses here reserveth it till every thing in this glorious World be fully accomplished and perfected In the 6. Exod. 3. it is said he was not known by this name before then that is whilest he was bringing any thing to passe and not yet perfected he is Elohim but when he hath fully performed it and set it on foot then he is known to be Jehovah by whom the thing hath his being and is that which it is for he is the essence and being of things that are There are many difficult mysteries in these names which because some are too curious in standing upon and others have itching eares listening too much after curiosities I will omit only this we must needs know which the nature of the word sheweth that God is he which is of himself and by whom all things are move and have their being for seeing we know not nor can see the nature of God we must give him a name according to the greatest benefits which we receive and the greatest works which we have seen But the work and benefit which is most common to all things is being Therefore by that name he is most fitly called for life moving and reason all things have not but every Creature hath his benefit of being and therefore he taketh his name from this general benefit which is seen in all Another reason of this name Jehovah is taken from the perfection of this being Exod. 3. 14. which is set down Revel 1. 4. because he was is and shall be for ever Therefore no Creature but God can ever say I am this is my name for if a Creature of the time that is past should say Before Abraham was I am John 8. 58. he should make himself God So if a Creature should in respect of the future tense say I am with you untill the end of the World Matth. 28. 20. he should therein make himself God who by propriety of nature may still say I am as it is his nature therefore this his name Jehovah signifieth that he hath the perfectest being and only such a being And thus much of the reasons of his name Elohim signifieth Power and Judgement The one sheweth his Might in doing the other his Truth and Justice in judging both which in his name shew that as it was he that did make the World so it is he also which shall judge the World at last for that as the one allureth us to love so the other yeildeth us matter of dread and fear So Jehovah signifieth not only Hagah which is making of things but also destroying and dissolving of things to nothing again Ezech. 7. 26. where it signifieth calamity and destruction So doth his name Shaddi import not only plenty and nourishment but also punishment and undoing of things So that in all his names this nature of Mercie and Justice is expressed There is yet a further thing to observe for whereas before Heaven was first placed and had the precedence of Earth here the preheminence is given to the Earth and the Heaven doth come behinde in the last place Which whether it be the propriety of the tongue which usually beginneth with the latter thing was spoken of before or a mysterie to shew closely that the Heavens were made for the Earth and not the earth for the heavens or whether it darkly shadoweth out to us that in Christ Jesus Adam which is earth that is our nature shall be exalted above the highest heavens in the day of restauration I will not curiously discusse but allow each sense as having a good and a godly use to such as be sober minded Et omnem stirpem agri c. Verse 5. MOses in this verse passeth over the first estate of Creation and cometh now to the state of propagation in which things now 〈◊〉 that we may know that these things were not only made by the power of Gods word Coll. 1. 17. But also
sustained and held up by the same power Heb. 1. 3. So that it is q.d. I must give a caveat to you because you set your eyes too much on nature and art attributing things now to the influence of the heaven or the industry of things on earth that it is none of these means but only God that still 〈◊〉 rule and maintain all for under these two rain above and man below is comprehended all other ordinary means we are wont to ascribe all things to Sol homo Therefore Moses to prevent that evill that we tie not these things either to nature or art but that we may ever in all things look up to God which is before them above them and can doe all things without them and will rule all things after them therefore he doth teach us this point he telleth us that howsoever things doe concurre and meet together in humane matters here below yet we must defie these ordinary means and evermore glorifie God who is able either without rain or the help of man to make the earth fruitfull Now this which Moses speaketh of rain and man holdeth in all other things as in Fish Fowl and Cattell But because it were too tedious to reckon up all the particulars therefore he maketh choice of the earth and the fruits thereof which doth most need the help of man and benefit of rain for other things being put together will alone bring forth and multiply by kinds without mans help But the fruits of the earth are most laborious for before the earth can bring forth it requireth our help both to till and plant it and the influence also of the heavens doe most appear in these things insomuch as the fruits of the earth may seem to reason to be the effect of mans labor and the dew of heaven But Moses by telling us that it is not so in this teacheth us how we may have a right judgment in all the rest for it holdeth in all as in this touching earthly fruits he setteth down two kinds Virgultum agri herbas horti The first comprehendeth all that hath wood in them the other all which have sinowy substance as every green tender herb hath Touching which he reasoneth thus seeing these which need most the labor of man and seasonable rain were brought forth by Gods power before either rain or man ever was Then God is much more able to doe any otherthing without the help of man or any thing else The fruits of the earth doe need two things 1. First a power of being Secondly a power of growing 2. Remove rain and the labor of the husbandman and we cannot see how either they should live or grow yet saith Moses God without either plough or showers did cause all things to grow out of the earth and to bring seed grain and fruit For the meaning of this verse we must mark these three propositions 1. First that the originall fountain of things naturall as now they stand is from God and his blessing not of ordinary means for rain mens art industry though they be naturall yet have they a blessing and virtue from God by which they are available But to speak more specially of rain 38. 28. Asketh Quis est pater pluviae The answer is God for he granted out a writ decree or mandate for rain Job 28. 26. He giveth us rain and seasonable times Act. 17. 26. And as it is his royall power and authority to command it so is it to countermand it and to give an inhibition to restrain it Esay 5. 6. And lest any should make exception against him he saith Amos 4. 6. It is I which doe cause it to rain upon one City and not another It is not Plannets nor nature nor fortune but God himself Judg. 6. 37. We see both set down his giving out a commandement for the ground to be wet and restraint for the flesh contra seeing then it is in his only power to give or restrain therefore there is a prayer made a prayer nominatim for rain 1 Kings 8. 35. 36. And there is a speciall thanksgiving for this benefit Psal. 68. 9. And this is the reason saith St Augustine why God made not the rain as a sweat to evaporate out of the ground and so to moysten the clods but would have it rather to ascend upwards into his place that we might lift up our eyes to know and acknowledge that it cometh only from him 2. The second royall prerogative of God is that though we have never so much rain or men to help yet all is nothing worth and cannot avail without Gods blessing doth accompany it which is shewed 1 Cor. 3. 7. Paul may plant and Apollo may water there is the husbandry and rain but both the tiller and waterer is nothing unlesse God giveth the encrease therefore we must see and behold God in them all for if when God sendeth rain he give not his blessing with it and make it pluviam benedictionis Psal. 80. 19. Or if he send in tempestivam pluviam unseasonable rain nor the first nor the later rain Ezekiell 34. 26. Or if he send it not in plenty Esdras 10. 9. For they had rain yet they wept for want or if he sendeth too much what good will it doe the earth 3. The third prerogative of God is that God without rain can make things fruitfull but the rain cannot doe so without God It is not these means of tillage or rain that can doe it Deut. 8. 3. But God without them can doe it 2 Chron. 14. 11. It is all one with God with a few for quantity yea with no means to doe things a little oyle and meal shall streach it self out and encrease untill rain come So Christ in want can make five loaeves and two fishes to feed five thousand and so for the quality the worst and most unnourishing meat which they durst not give Daniel 1. 〈◊〉 for fear lest they should not look faire by Gods blessing made them look with better countenance than the rest which fared more deliciously Wherefore saith Daniel Try us for we know that God can doe it without means or with base means 2 Kings 4. 40. the Prophet by Gods word without 〈◊〉 quality yea to shew Gods power could make poysonfull meat which is contrary to nourishment to nourish he made Coloquintida to nourish them which of it self would excoriate the intralls and scowre them to death 4. The fourth and last prerogative is not only to doe all this but to make that which is by nature clean opposite and contrarie to a thing that it shall be a means effectually to work his effect as the putting in salt into salt water can make the water fresh which is contrarie to nature for it maketh fresh water salt 2 Kings 2. 20. So Christ by putting clay upon a blinde mans eyes caused him to see which was enough to make him blinde
6. 〈◊〉 fides patientia integritas For if we so fear that we have faith and hope in Gods mercy and patiently endure as Christ did not digressing from righteousnesse for all the troubles of this life As these things in our hearts move well or stand still on earth so doe these four Beasts and streams in heaven move and flow to us or stand still from yeelding us any comfort Thus doth Augustine and Ambrose make a profitable resemblance and comparison between these things on earth and that which is in heaven that it may be a course to lead us to Paradise above Accipiens itaque Jehovah Deus hominem collocavit ipsum in horto Hedenis ad colendum eum ad custodiendum eum Gen. 2. 15. June 15. 1591. AT the eight verse before as ye remember we said that Moses did first deliver the Treatie of the place of Paradise which now he hath ended And now he intendeth to set down the manner of his placing and imploying him in that place His placing is set down here in two points 1. First By shewing us the place from whence God took him Secondly the place to which he brought him 2. Then he sheweth us that the things in which he was imployed were double 1. First in regard of his body He was enjoyned the duty of labour as is shewed in this 15. verse 2. Secondly In regard of his soul the duty of Obedience In the two next verses the Fathers term them Cultura horti Cultus Dei. We must begin with his placing Touching which first he telleth us that God took him from another place before he brought him to this If we ask from whence God took him We are to understand that he was taken out of the common of the World as when he had transgressed the commandement he was cast out into the wide world again Gen. 3. 23. The Prophet Esay seemeth to tell us that it is a very profitable meditation to look back into the former place and estate from whence we were taken Esay 51. 1. So did Anna in the old Testament I Sam. 2. 8. and Mary in the new Testament Luke 1. 52. in their several songs God doth raise the base from the dunghill and set them with the Princes of his People Psal. 113. 7. Joseph was taken from the Dungeon and prison Psal. 105. 17. and brought from thence to be chief Ruler in Egypt Moses was a mighty man and of great personage yet if we consider from whence he came we shall see he was taken out of the water Exod. 2. 5. c to his great honour and renown Gideon was taken from the flayle Judg. 6. 11. Saul with a naile in his purse and from seeking his Fathers 〈◊〉 1 Sam. 9. 1 2 c. David from the 〈◊〉 Psal. 78. 70 71. with divers others in the like sort the particulars would be over-tedious to recite This then being Gods course in Adam at the first from basenesse to honour from the wilde field to Paradise So ever after he used the same order in his posterity and therefore will have men consider and confesse their unde from whence they come So the old Church were bound to acknowledge their unde and to say Deut. 26. 5. My Father was a poor Syrian ready to perish with bunger and was after in cruel bondage in Egypt c. and from that poor and miserable estate the Lord brought us into Canaan c. This then kindly worketh in us the conceit of humility to consider and remember that first Man was a companion to Beasts both in the same common matter and place untill Good took and brought him into a more excellent place As we have spoken of the place from whence so now of the place to which he was brought That was Paradise wherein we must note that God brought him not thither only to shew it him that he might see it 1 King 8. 9. but that he might inhabite it enjoy it possesse and exercise himself in it to which he seemeth to have relation in the 10. Psal. 14. which proveth that Adam was not there natus sed positus nor thereof Dominus sed Colonus and he had it not by inheritance but by Deed of Gift not naturâ sed gratiâ he was not a Citizen but a Denizen he was a Proselite brought in thither from some other place 2. The second word was posuit as who would say Man was not able to put in himself he could not come thither alone but it was a thing supernatural even a speciall grace of God who put him in this place not mans natural wit or industry Wherefore this being a shadow and resemblance of Heaven it is sure that whatever we say it is not our merit or worthinesse our wit or any thing else which can bring us thither but only the free grace of God which as it teacheth us humblenesse in regard of our unde so it teacheth us thankfulnesse in regard of our quo whither that is Paradise a place full of all pleasant and profitable things and our thankfullnesse must be with trembling and fear Psal. 2. 11. Quoniam qui potuit poni potuit deponi qui potuit ferre potuit etiam auferre as he did indeed 3. The third point is his ut that is the cause and end for which God took him from the World and put him into Paradise which was to 〈◊〉 him some service both in dressing and keeping the Garden as also in doing homage unto him that he might know that he was but a servant in Paradise and had a Lord and Master Paramount farre above him and therefore that it was his duty to be carefull and thankfull to God for his benefits Also this labor was imposed him that he might understand that this Paradise was not an estate and place of his rest and all happinesse to be looked for but rather a place of strife Rev. 2. 7. which when he had performed at last he should be crowned with this end which is double and containeth the two vocations of every man The one respecting the Common-wealth The other God in his holy Church Touching the first which is set down in this verse concerning bodily labour there are two questions to be inquired of the one of Adam the other of Paradise Object The question concerning Adam is Why God should 〈◊〉 him to such labour seeing God purposed to place him in a most happy estate for it might seem a thing very inconvenient to impose labour to him which might marre and hinder all the felicitie and happinesse spoken of before Resp. For answer to that It is true which St. Augustine saith that indeed if we mean Laboriosum laborem it would have been a prejudice and let to his happinesse But if by this is understood only such a pleasant labor and exercise of body in which a man taketh more delight and comfort than by sitting still then we
old Testament and that of St. Paul in the new Testament 1 Cor. 7. 1. which saith contrary to this non est bonum mulierem tangere For reconciling of which we must remember that in the 17. and 18. verses of this Chapter is offered to our consideration a double kind of good in the 17. verse is spoken of bonum morale to which is opposed the evill of sinne and transgression but in this 18. verse is spoken of bonum naturale which is the good of conveniency either for our profit or pleasure to which is opposed not the evill of sinners 〈◊〉 of inconveniency and indecency by reason of the want of something which is requisite and meet and of such a good is here spoken For St. Paul saying it is not good to touch a woman doth not mean that it were a sinne to marry for 1 Cor. 7. 36. he saith if a man doth marry he doth not sinne therein for Christ saith of the Angells they neithey marry nor are given to be married and yet they are holy they sinne not because they doe not marry yea their estate is better without marriage than Adams was in Paradise being married St. Paul telleth us Gal. 3. 28. That in Christ all the faithfull shall be as the Angells without Sexes of male and female and so without marriage wherefore the inconvenience for which it is not good to be alone here on earth is in respect of circumstances places times and persons of which Augustine saith well Distingue circumstantias concordant to be understood q.d. It is not good for man to be alone without a wife while he liveth on the earth for we have seen that in Heaven this is not verefiable because it shall be there best for man to be unmarried and as the Angells are In regard of the circumstance of time we must understand this q.d. it is not good now at the beginning of the World that man should live and continue alone for if he had been alwayes alone and without a wife the world had been as a waste wildernesse without inhabitants to dwell on it and in this respect it had not been good in regard of the purpose and decree of almighty God who as it is in the Epistle to the Hebrews purposed to bring many children unto glory and had said Gen. 1. That mankinde should so multiply as to fill the earth which had not been done but by means of marriage of male and female so that we say in respect of the circumstance of persons that though it is true that it is not good for such a man to live unmarried which cannot abstain in 〈◊〉 lust from burning yet if a man hath received the gift of continency and chastity then it is good and best for such a man to be alone But this end was accessory and came after the fall for in the state of innocency there was no danger of such lust and uncleanuesse and as propter fornicatiònem did not concern Adam in Paradise so the other end which was to 〈◊〉 and fill the earth respecteth not us now for we see the earth is so full of people and so mightily replenished that it may seem in this respect more convenient now to restrain the liberty of marriage in some that fewer families might be We see then in what respect Moses bonum must take place and St. Pauls bonum non must give place and yeeld to it To conclude for the 〈◊〉 resolution of this point we must know that the principall good of man is Adhaerere Deo Psal. 37. 6. Which cleaving fast to the Lord as St. Paul saith 1 Cor. 7. 35. must be our rule to know whether it be good for us not to marry or to marry at all for though it be a good and lawfull thing to have a wife yet we must know it to be so farre forth good as it will further us in cleaving fast to the Lord. For rather than marrying a wife should be a means to divert and separate us from God which is our first conjunction by religion we must never marry not be married but count it evill and hurtfull to us in this case to take a wife Again if a single life be found in us an occasion of fleshly 〈◊〉 and temptations by which we are plucked further from God and are lesse able to be neer unto him in Christian duties then if we were married in this case we know that it is good for us to marry and it is not good for us to be alone any longer If we 〈◊〉 that the cares and troubles of this life which the estate of marriage bringeth with it will be a means to keep and separate us from God then saith St. Paul in that respect a single life is better 1 Cor. 7. 28. For Christ 〈◊〉 us that many are separated and plucked away from God by marrying a wife by attending to their Farms and Oxen c. The 〈◊〉 then standeth inter solicitudinem solitudinem for that estate which we finde doth least trouble our mindes with the cares of this world must be thought best and fittest for us And thus Moses and St. Paul may be reconciled if we shall advisedly consider it will be a means to keep us from the two extremes which are in the world and make us keep the middle way wherein it is best to walk For being 〈◊〉 in this we shall not be moved by St. Pauls words to condemn and contemn marriage as the Papists doe Nor yet on the other side shall we give our selves to that licentiousnesse and liberty of the flesh of which St. Paul speaketh 1 Tim. 3. 7. When men and women of wantonnesse doe marry for 〈◊〉 lust and as the superstition of Papists and lasciviousnesse of wantonnesse will be avoided so by this means marriage and a single life shall be well used of all as shall be best for their good and the glory of God Object There is also a second objection made against this saying of almighty God the occasion is Seeing he saith it is best for man to cut away all occasion and alurement of evill Therefore it may seem that God might better have said it were good for man to remain alone without a wife c. But they which object this doe but cavell with the word of God and crosse that which is here said God saith that a wife is good for man but they say she is evill for him and God saith she is a meet help but they say she was a hurt and hindrance to him and a help in nothing but this to help forward to a further misery Therefore say they it had been better for Adam to have remained alone still 〈◊〉 appinesse than to have such a companion which would bring him to misery For answer to which it was not causa sine qua non as they would make it for though Adam had been alone without Eve yet no doubt he might and would have fallen as
brothers supplanter Genesis 25. And Peleg had his name aright namely division Adams names of inward properties But Adams names came from inward qualities which he could perceive partly by the light of nature wherein are to be considered three things as you may see by 1 Kings 4. 29. Adams knowledge In Salomons wisdome was knowledge By the light of nature Secondly intelligence or understanding Of grace And thirdly he had a large heart even as the sand on the Sea shoare that is he was able to comprehend all things by the capacitie of his memory But these were more excellently in Adam than in Salomon who had no vanity to seduce him no sicknesse to weaken him no temptation to hinder his wisdome as Salomon had He could also see these inward qualities by the light of Grace In lumine tuo videbimus lumen saith David Psal. 36. 9. In thy light O Lord shall we see light The divisions of the light of grace The Fathers doe say that lumen gratiae is either per Deum or Angelos This light of God came to men either by apparition as to Noah Moses c. or by revelation which is inspired into us By vision many saw this light Wisd. 17. 6. and Gods knowledge slideth into our hearts The other light we see is of Angells by their visitation as Gabriel visited Daniel and made him understand the vision Daniel 8. 16. Which visitation of Angels Adam had The light of glorie Beyond these there is lux gloriae the light of glorie Whereby Adam saw his reward in the Heavenly Paradise by obedience visio essentiae divinae is the reward to see and enjoy the essence of God was his reward whereunto Adam whilest he lived obedient in Paradise hoped to be translated from the earthly to the heavenly Paradise To him that overcommeth shall be given a white stone and in the stone a new name written which no man knoweth but he that receiveth it the name is reward and honour Revel 2. 17. Then shall we see God face to face that is in lumine gloriae in the light of his glorie whom now we see through a glasse darkly 1 Cor. 13. 12. Two glasses whereby we see God The Glasses whereby God is seen in this world are of two sorts the one is dark the other bright the one is dimme as the light through an horn the other is a light through a Glasse Adam we the Angells see God We see God in this world as through a dimme light Adam in Paradise in state of innocencie as through a bright Glass The Angels see him in heaven essentially Our sight was from the earth where is miserie Adams from Paradise where was grace The Angels sight is in the heavenly Paradise where glorie beholdeth glorie Our knowledge of God is inaenigmate is as in a Riddle The knowledge of God by Adam in Paradise was as through a clear Glasse But the Angels in the heavens knew God face to face The things named Now of the object and what was named by man There were Six names God giveth six individuall names given by God himself as the light God called day a time active Seconly The darkness he named night a time to recover strength called lagela leagala Thirdly The firmament he called heaven from whence is the influence of the aire and the winde Fourthly The drie land he called earth Fistly The Sea which of its own nature would swell fifteen cubits above the highest hill was altered by the name from turning magim to jagim Lastly he called Man Adam that is of the earth Adam giveth apt names Here Adam giveth names first to the beasts that are serviceable and then to the birds and fowls that flie in the Aire To the Beasts He at the first sight without a Counsellor gave apt names to every beast to all the Cattell of the field which are infinite and this we may see for all the Cartell in the names of three to the Horse he gave a name to be mans currer to the Sheep to be his Clothier to the Asse to be his Porter for so the names of these doe sound in the Hebrew tongue To the Fowl Likewise he gave apt names unto the Birds as the Eagle is a noble bird for it preyeth not upon the bird that keepeth him warm all the night neither doth he flie that way in the morning that that bird flyeth the Peacock is proud the Stork is kinde the Serpent a slider the Ant bites the end of the Corn that it should not grow the Ant called a Gnawer from the Elephant to the Ant did he give apt names The Locusts of the swarms the Bees of their government have their names Naming for distinction of kinde and propertie So the virtues of naming are two for the distinguishing of kinde and of propertie So that the argument is good from the thing to the name and from the name to the thing according to the name is the nature and according to the nature is the name Jacob had his name aright his name was Supplanter and he supplanted his brother But for Adam there was not a meet help Briefly of the return But for Adam was not found an help meet for him A Non est inventus is returned a Creature suitable to mans nature found he not and that he should not want a meet help Woman was taken out of man Not finding implyeth a seeking seeking a desiring and desiring implyeth a want A neccessarie conversion And that we doe want we desire and that we desire we seek and that we seek we shall finde Adam among the beasts found not a meet help yet he sought an help which he desired because he wanted Non invenit 〈◊〉 bestias adjutorem 〈◊〉 sibi yet did he behold the beasts and the end of this contemplation is not fruitlesse there is a curious contemplation such was that of Hevah chap. 3. 6. The end of Mans contemplation in Paradise was in humility and the end of the contemplation of the Beasts and Fowls here you see is a supply of an help For the first you doe see Preach 3. 10. that the travell of men is given them by God to humble them David in Psal. 8. 5. saith Quid est 〈…〉 memor es ejus Domine When he hath considered the natures and beheld the beasts and finding among them no meet help then he desireth a supplie And happie is the meditation when it 〈◊〉 〈◊〉 oratione in prayer Among Beast helps not meet helps Among so many beasts no doubt he found some helpers but they were mute without conference bruitish without reason all of them looking downward But man before his fall was in honore positus he was straight both in body and in minde Psal. 49. 20. Among them as I have shewed he found many helpers as the Horse to ride upon the Sheep to cloath him the Asse to bear
farre forth as it necessarily pertained unto them but as for the other kind which deserveth not the name of Ignorance but Nescience it is a not knowing of things needlesse and impertinent to our duty that is of superfluous and curious points which belong not to us and this is that holy and godly Ignorance which is said to bee even in the Angels of heaven and in the Son of God as he is man 24. Matt. 36. and of such things Christ saith to his disciples vestrum non est haec scire 1. Acts. 7. Therefore this is no sinne or defect in them though we grant it to be in them yea it rather well agreeth with the holy estate of innocency not to know needlesse points of curious knowledg But now to the answer In which wee may observe divers steppes and degrees by which shee descended to him untill at last shee came even to him in opinion and consented to him And the first descent is because shee being a woman and therefore the weaker would notwithstanding without the helpe and counsell of her husband take upon her to dispute and reason with the devill which is most deceitfull for if she had given no answere the devill should have had no advantage but by her answer to this question she gave him som holdfast by which his temptation might somwhat fasten on her It had beene her wisest course to have stopped her eares and not to have vouchsafed him the hearing but if shee would needs hear the Serpents talk yet she might have set a watch before the door of her lips Psal. 141. 3. and so condemned his speech as not worthy the answering Si enim aut non audiverat aut nil dixerat saith one bene esset but seeing she must needs fit him an answer she should have done well to fetch an answer from her Husband and to say I will goe to him which heard God speak that thing which you doubt of he can better answer and resolve you in this point than I can for if Paul would not permit a Woman to speak in the Church but to be silent then much less would he suffer Women to dispute and keep Probleme with the Devill for their duty is to learn of their Husband at home if they doubt but she according to the nature of Women will not answer per aliam they think themselves able to answer alone and therefore let us see the tenor and contents of her answer which we see is a rehearsall and repetition of Gods Commandement Genesis 2. 16. 17. but yet so faintly and coldly set down that the Devill might easily perceive that his temptation had begun to corrupt her minde for first in that she is able to say Gods Commandement without book the Devill took this hold against her that she did not sinne upon ignorance but wilfully against her knowledge which proveth that she did it presumptuosly which augmenteth her sinne that so he may well say to her ex ore tuo te judicabo If we look into the particulars of her answer we shall see it stand upon two points the first is Gods graunt the 2. verse the other is Gods restraint the 3. verse by both which we may see that Eve simply and plainly instructeth the Serpent as her friend in all the whole will and counsell of God first she setteth down Gods goodness and liberality and in expressing it she doth extenuate and lessen the greatness thereof but when she cometh to the restraint she doth so amplifie and enlarge that that the Devill might easily perceive she received the one not thankfully as she should nor yet was well pleased but murmured as much misliking the other whereas she should have said God is not bound to us either by duty or desert to give us any thing yet of his gracious goodness he hath freely permitted us the use of the trees of the Garden which are many in number and in variety divers and choise therefor he is not durus avarus pater as thou wouldst have us to think but he is bonus benignus and therefore we will thankfully keep this easie Commandement Thus the consideration of his bounty and free goodness should have been a prick to stirr her up to thankfull obedience but her unthankfull minde which regardeth not his goodness was a preparation to disobedience Thus we see what her answer should have been to have stopped the Devills mouth but she did not so therefore we are now to consider what she did say and what answer she gave unto him De fructu quidem arborum hujus horti comedemus At de fructu arboris istius quae eft in horto hoc dixit Deus Ne comedatis ex isto neque attingatis eum ne moriamini Gen. 3. 2.3 Novemb. 18. 1591. WE have considered the temptation both on the Serpents part and also on the Womans behalf and we have seen what occasions she offered unto him before he could doe her any hurt Touching which it is our part to learn to beware by her hurt and evill quia as one saith Ruinae praecedentium sunt cautiones sequentium Therefore God hath set down the manner of the fall of our first Parents ut illorum pathemata nobis essent mathemata for all is written for our instruction 1 Cor. 10. 11. Now for the better observation of her answer we shall see it doth consist of two parts the first is Gods permission in the 2. verse the other is Gods prohibition in the 3. verse for the first we have seen that the Woman had just occasion to amplifie Gods loving and most liberall dealing with them but she clean contrary being tickled by the Serpents speech doth 〈◊〉 it as if it had been a matter of very small regard and therefore in a word lightly passeth it over making a very sleight and slender confession of Gods goodness in so much as we may well say that it is oratio magis querelae quam 〈◊〉 rather complaining at Gods hardness then giving thanks for his goodness Now for the prohibition in the 3. verse because she doth enlarge it we must stand longer upon it It 〈◊〉 therefore partly on the restraint of the Commandement and partly on the penalty thereof which we will handle severally where good will and willingness is there every duty commanded will seem very easie and then we are ready to doe it but è contra when any doe injoyn us any duty whom we fancy not nor esteem as a friend by and by want of good will maketh us cavell with the difficulty and hardness thereof Therefore this making so much adoe and so many circumstances of the restraint as if it were a heavy burden an uneasie yoke doth plainly bewray an ill willing minde and murmuring against God the Commander To this end as being malecontent she nameth not the tree as God did but describeth it by the place where it standeth quasi pigeret nominare quia non liceret
recoverie and amendment But for him that was so indurate in malice that to his power exalting himself to be like God added this malicious and envious seeking of the fall of others there was no hope either of pardon from God or of amendment in him for when Christ came into the world he said to Christ Quid nobis tibi there was no hope of him being in the state of a Rebell and so the seeking of the examination and tryall of him as of the other would not avail Now to the first part that is the Reason In which we are to consider this Why God begins not absolutely Maledictus es but Maledictus quia and so renders a reason why he is accursed so executes the sentence though not judicially according to course of Law yet justly that the mouth of all the world might be stopped and that the infernall spirits themselves might be enforced to acknowledge that the Lord is righteous and his judgements just Psal. 119. 137. That the judgement is just though the tryall hold not the reason is quia fecisti hoc he was the doer of that and was the contriver of the platform of that act and therefore God begins with him wherein as the ancient Fathers note God would have us to observe two senses first the sense of the emphasis and the second of difference For the emphasis Gods meaning is because thou hast done this quia fecisti hoc that is that thou hast overthrown Man for whom all things were created and consequently so much as in thee lay hast sought to overthrow my determinate Councell and to bring to naught all that I have made therefore thou art cursed for doing this Then for as much as we see this emphasis of Heaven and Earth it should make us consider the greatnesse of sinne which moved the son of God not only to take our flesh but to shed his blood also even for this hoc That men would remember when they sin that they are about a hoc that brought all the curses which followed after that therefore they should not make a light accompt of it reckoning it a small matter but to reckon of sinne as God quare 〈◊〉 hoc And as it serves by way of vehemencie to aggravate the offence of the offence so it serveth for distinction As if God should say another thing Thou hast done but because thou hast done this therefore the sentence is come upon thee Thou thoughtest in thy self to make thy self equall with God Isay 14. and because thou hast done that that is come upon thee which Christ saith Matth. 25. Ever lasting fire is prepared for thee But now because thou wast not content with that but hast mingled poyson whereby thou hast venomed and poysoned others because thou hast been an homicide for that is his second fault John 8. 44. there is thy punishment for doing this Now we see the ground of Gods proceeding with him The sentence in it self consists of four parts which we reduce to these two one concerns himself the other us That which respects him is in this verse that which concerns us is in the next The first is threefold First That he is cursed above all Cattel and above all the Beasts of the field Secondly That he shall goe and creep upon his belly Thirdly He shall eat the dust of the Earth Wherein as in the beginning generally so here in special you are to consider the Analogie of every part of his punishment First then he is maledictus and the reason is quia maledixerat maledictio doth in justice befall him quia loquutus est malè as you may see in the five verses before not that God had done it but it came of himself for he had defamed God speaking evill of God great reason it is then that evill speech should befall him So there is an equality between the Devils sinne and his punishment Now in regard of the second which is in the 15. verse That he should goe upon his bellie for as much as he doth take upon him to exalt himself Isay 14. And for that he tells Eve If yee eat of it eritis sicut Dii therefore he is cast down the proportion to him that will flie is by the contrary to creep not to goe on his leggs but on his bellie So the Serpent because he would flie up into the highest place is made to creep on his bellie So the second part of the Sentence stands with equity As also the third for his temptation was that they should eat of the forbidden fruit now cibi prohibita poena is that he that lusts after that he should not eat shall be forced to eat that he would not as Augustine saith In Psal. 106. they that long for meat which they ought not to desire shall be punished with eating that which their soul most abhorreth that is for the equity kept in the three branches of this Sentence Concerning the Serpent himself In the first branch which is thou art cursed are two points very necessary to be considered First That God saith Maledictus es and not Maledictus sis for thereby God plainly sheweth that it comes not from him but from the Serpent for then he would have said Maledictus sis but it is Maledictus es shewing that the Serpents curse comes from himself So all the curses miseries and calamities of this world and torments of the world to come proceed not from him but from himself as Job calls them sparks Job 5. 7. So they are the very sparks of the fire of concupiscence of sinne that is kindled in us as also the Prophet saith the fruit and crop of that seed of sinne is calamitie and miserie Hos. 10. 13. which was is and ever shall be the fruit of it therefore called the Revenues of sinne Prov. 12. 16. and the wages of sinne Rom. 6. that is there was an evill in him first to speak evill of that partie in whom was noe evill and so malum ad se malum trahit one evil brings another the Serpents evil speaking is the cause that evill is spoken of him for that is it that makes the difference as Pro. 26. 2. there is a curse that is causlesse and that shall return upon himself as Shemeis curse against David 2 Sam. 16. So should the curse of Balaam if he had cursed the People of God but he was wiser and said How shall I cursewhere the Lord blesseth but it is otherwise when Noah a just man 〈◊〉 Canaan Gen. 9. And when Elisha cursed the Children that called him baldhead 2 Reg. 24. they were cursed indeed for when it is a just curse and hath root in 〈◊〉 es then it takes place for we see there was a maledictio in those persons whom Noah and Elisha cursed they had spoken evill before and therefore evill is spoken of them for one evill is a loadstone or jet stone to draw another evill It is that which Jerome notes upon 1
the 14. of the 11. Thy pompe and pleasure is brought down to the grave the worms shall cover thee then with Job 17. 14. 〈◊〉 maist say to corruption thou art my Father and to the worm thou art my Mother and Sister and as it is in the 26. of Isaiah and the 19. the dust must be our dwelling joy not then in the joyes of this world which are but dust and corruptible they are as Austin saith gaudia privanda but sorrow for gaudia aeterna privanda sorrow lest 〈◊〉 be deprived of eternall joyes 3. Our life unconstant or death uncertain The third use for instruction is out of 〈◊〉 〈…〉 The state of our life is alwaies in motion and in revolving like a Ship a sailing Job in his 14. chapter and 14. verse called the resurrection after death a changing it is like a shadow it is still turning and returning Paul saith in the thirteenth to the Hebrews the fourteenth verse Wee have here no continuing City but wee looke hereafter for one our life is unconstant our death uncertain alwaies changing this the inconstancie of mans life is the motive to good as the other is the retentive from evill Paul saith hee dieth daily from sin here on the earth wee must not seeke for the hill of certain repose but look in heaven for a perpetuall City The Tents and Tabernacle are taken away therefore with Abraham Wee must looke for a City having a foundation whose builder and maker is God the eleventh of the Hebrews and the tenth verse 4. A time to return The fourth use is out of donec revertêris untill thou returne a time of returning where wee must learne to returne by repentance unto God before wee returne to dust that so wee may returne againe from dust 〈◊〉 God let men bee alwaies ready spend not thy daies with the wicked that goe suddenly down to the grave the twenty first of Job and the thirteenth the fourty fifth of I saiah and the eighth And as they live so they die like beasts the third of the Preacher and the ninteenth 5. We must return to God The fifth and last is that we must return to God For shall the dust give thanks unto thee the thirtieth I salme and the ninth verse The godly shall be delivered out of temptation though the unjust be reserved to judgement the second of Peter the second and the ninth We must return to God per poenitentiam Let it not be thought incredible that God should raise again the dead the twenty sixth of the Acts and the eighth the first of Jea and the eighth So a man shall return to God very well by due consideration of these things from the first pulvis es thou art dust to return to God by humility by the second not to joy in this world but in God by the third to rest our turning and returning in God and by the fourth to comfort our selves that out of the grave we shall rise to live with God Abraham addeth ashes to dust But what made Abraham to add ashes to dust the eighteenth of this Book and the twenty seventh he saith I am O Lord but dust and ashes The Fathers upon this place say that dust is our beginning and if we doe not obey God by fire we shall be turned into ashes ashes will be our ending We are all naturally dust and we are all by desert also but ashes and although by no means you cannot avoid to be dust yet by an upright life you may avoid to be ashes though we cannot but incurre the first death let not the second death take hold of us Though the grave inclose us let not hell swallow us All we eat all that we care for in this world is but for dust and for that will turn to dust If we be nothing but dust if we hope for nothing but dust if we care for nothing but dust we shall be swallowed up in dust Let us remember we are clay but God is the Potter Isaiah 64. 8. Above all regard thy soul. Above all regard thy soul then shall thy body of dust return to dust and from dust shall return again to God that made it and thee thou and thy body shall return to glory Vocavit autem Adam nomen uxoris suae Chavvam eò quòd ipsa mater sit omnium hominum viventium Gen 3. 20. December 10. 1598. ADam here calleth his Wife by a new name not by the former name in the 23. of the former which was Woman The mysterie of this name compared with the former Sentence is great she is called here Hevah she hath no name of dejection and despair but of life and of comfort Hereby is to be gathered that notwistanding the sinne committed and sentence pronounced yet there was in Adam some matter of hope for he beleeved the promise made in the 15. verse before that the seed of the Woman should break the Serpents head This was as it is in the 〈◊〉 to the Corinthians 2. 16. The savour of life unto life Abraham beleeved in Gods promise the 15. of this book the 6. by this Scripture Adam left a Monument of his beliefe as in the other Abraham left a Monument of his faith The seed of Abram in his age was promised to be in the 5. verse of that chapter as the starres of heaven Abraham desired to see the day of Christ and he saw it by faith Herein we will consider these two things first the imposition of a name and then of this name For the first the imposing of names is an argument of superiority and power in the 19. of the former chapter it is shewed in the naming of all the Creatures by man which names were properly given by him In the thirty fifth chapter and the eighteenth verse Jacobs Wife before her death called her sonnes name Ben-oni but his Father changed that name and called him Benjamin from the sonne of sorrow to the sonne of 〈◊〉 Jacob was after called Israel the tenth of the same chapter the name of Sarai was turned to Sarah the seventeenth of Genesis and the fifteenth verse as of Jacob by the Angell into Israel the two and thirtith chapter and the twenty eighth verse and out of these new names is taken matter of great mystery And Adam before called her Ishah woman as another from man but here hee changeth that to Hevah which is a name of life to others Now then touching the imposition of this name wherein wee will consider the signification of this name and then the qualitie thereof In the seventh of the former chapter God 〈◊〉 into man the breath of life and man was a living soule and here her name is a name of life now life is two fold either for a time or for ever shee is a mother of life in regard of this life for that her birth is not of an abortive it is a blessednesse production and education are in
Corinthians the eleventh chapter and the twenty seventh verse among other miseries rekoneth cold and nakedness and as it is in the fifth of the Lamentations and the tenth the Prophet speaketh heat maketh the skin black as an oven so these clothes defended the skin from the offence of all weather For in nature every one nourisheth and cherisheth his own flesh the fifth to the Ephesians and the twenty nineth he nourisheth his belly with meat and cherisheth his back with clothes We doe account our selves debters to the flesh the eighth to the Romans and the twelfth These two are meant by things needfull for the body the second of St. James Epistle and the sixteenth but as it is in the thirteenth of the Romans and the fourteenth Put you on the Lord Jesus and take no thought for the flesh facere non perficere were vain to make a Creature and not to preserv it God will not but here we must learn to take heed that we make it a defence for necessity and not an offence for superfluity the first of James and the twenty first 4. Of Skins The fourth point is that this apparell was made of skins Herein are two things to be learned first that they were skins of beasts and then that the beasts were destroyed the beast was made to be destroyed but man was to be regarded they must die that man may be preserved from death God hath greater regard of us than of all the beasts we are of more value than many Sparrowes the tenth of Matthew and the thirty first he is allowed here to kill beasts for his apparrell and after to make their Tents of skins God hath given us more understanding than the beasts and more wisedome than the fowles of Heaven the thirty fifth of Job and the eleventh The second thing is the quality of the apparrell which is the first that God gave to Man which they weare for his liverie they are coverings of great frugality they are unlike unto ours which are for shew and not for durance It had been as easie for God to have made them of Silk and of Wool But God regarded not the gorgeous shew This simplicity of apparrell confoundeth the multiplicity of apparrell in these daies which they may well call a world of apparrell The gorgeous attire of the daughters of Zion the third of Isaiah and the sixteenth shall be altered to beggerie so that they shall discover their secret parts Here apparrell was made for the body but we make apparrell for apparrell vail upon vail the frugality confoundeth the riotousness and madness of apparrell and this simplicity our sumptuosness we are ashamed of Adams attire but Adam would be ashamed of us and our prodigality This apparrell was without pride Christ commandeth us not to care for our body what to eat or to put on in the sixth of Matthew and the twenty fifth the body is better than rayment but now mens apparrell is much more worth than the body for as farre as earth is from heaven so farre doe we differ in apparrell from the ancient world and now men consume their daies in vanity as it is in the 78. Psalme and the 33 before plainness was sufficient but now cutting and imbroiderie and needle-work on both sides nothing will suffice Esau for his belly sold his birth-right in the twelfth of the Hebrews and the sixteenth Achan for a little costly apparrell lost his soul in the seventh of Joshua the twenty first and with his 〈◊〉 he went to Hell it was a goodly Babylonish garment the simplicity of apparel was from Paradise but the pride of apparel seemeth by that place to be from Babylon The sumptuousnesse of apparel leadeth men into sundrie tentations the first to Timothie the sixth and the eight verse this is it that makes men to be lovers of themselves as it is in the second to Timothie the third chapter It draweth men to extortion but say rich apparel be worn without extortion or oppression or ill means yet it busieth the minde with vain thoughts and hindereth charitable works for often that too is bestowed upon vanitie which might better be bestowed in charity 5. Adam was content The fifth point and last is Adam looked not scornfully upon his apparel but was content with it which few of his posterity are for still though it be never so well yet one way or other they still mislike that is the first Secondly We must think well of such as weare such simple skinnes and not account vilie of them for having such apparel For those that went up and down in Sheeps skins and Goats skins were such quibus non dignus erat mundus of whom the world was not worthy the eleventh to the Hebrews the thirty seventh But he in the sixteenth of St. Luke the tenth verse that fared daintily that was elothed in purple and fine linnnen every day for all this he was not worthy of the world Salomon in his Canticles saith That the Kings daughter is beautifull within God respecteth the inward heart more than the outward shew the glory of apparel of gold or such like But if the hid man of the heart be uncorrupt and a spirit of humility before God is a thing much more set by the first of Peter the third chapter and the fourth verse Now we desire to be like golden sepulchres if the out side be gorgeous we care not how foul and filthy the inside is well therefore say the Fathers that nimia cura corporis ducit incuriam animae too much care of the body causeth the carelesnesse of the soul. Secondly They came hereby into Gods favour by wearing his liverie they became his servants and so of his houshold They are of the Princes house to whom he giveth bread and cloathing the third of Esay and the sixt verse If they were Gods servants then God was their Master and so it is said the sixt to the Ephesians the ninth that the Master of us all is in Heaven Out of these five clauses for things corporal we learn that out devising without Gods making cannot stand but is vain that God regardeth us more than all the beasts he had made he preserveth our life though by their death hence we may learn frugalitie and to flie vanity we may learn contentment and hate of pride hence we may learn that apparel was first instituted to cover lust not to provoke it Spiritual use And further than these literal points we may gather not only a bodily use but also a spiritual instruction He might have taken the hair of the Cammel or the wooll of the Sheep but the covering him with skinnes doth teach him humility to exalt him to glorie hence then may we gather matter of repentance and of humilitie hereby he hath to deject him in four regards the first is That by sinne he lay open in that he was after thus covered it put him in minde of his sinne though
third of Luke the fourty third verse of the two Malefactors that sufferd with our Saviour he saith to one of them Hodie eris mecum in Paradiso to day shalt thou be with me in Paradise there is the return of one to Paradise And again in the 2 Corinthians 12. 4. you have another taken up into Paradise this is then a sending of the Dove with a branch in his mouth in hope of return it is no 〈◊〉 of the Raven not to return But this returning is to the Paradise of God for unto him that over commeth will God give to eate of the tree of life which is in the midst of the Paradise of God the second of the Revelations the seventh verse So that that place sheweth a manifest return to eat of the tree of life and to take again the benefit of Paradise And in the twentieth of Johns Gospel the fifteenth verse Christ appeared to Mary Magdalen as a gardiner whence the Fathers infer that he shall bring us again into a better Garden then was Eden into the heavenly Paradise there to eate of the Tree of life by mercie through his owne sonne shall he send them in againe as with Justice mingled with Mercy he sent them out So much for this time Quumque expulisset hominem instituit à parte anteriore horti Hedenis Cherubos flammamque gladii sese vibrantis ad custodiendum viam quae ferebat ad arborem vitae Januar. 18. 1598. THIS is the putting forth of Adam and Eve from Paradise for they being sent forth before from the garden of Eden it may seeme that God dealt with them with such mercy that he spake to them but in jest But to shew that this execution was in earnest and that not only the Sentence should be executed but the execution prosecured with effect it followeth in this place to shew how the man was cast out of Paradise and how it was fenced and how the passage to the Tree of life was stopped with a 〈◊〉 sword shaken The occasion whereof was the slipperiness of mans nature who though he were in misery yet would desire to eate of the tree of Life and so live in eternall misery seeking by all means to shake off this penitential life therefore God useth all meanes to draw him to repentance and to think of his former happiness and of his present misery In this verse then a caveat must be had that there be no daliance in the execution but that the execution in all points be fulfilled whereupon they are cast forth there are Cherubins set who are armed with fire and sword to prosecute the sentence and execution and defend the passage into Paradise that so all his statutes may be found true For all that God doth and saith are done in equity and truth the hundred and eleventh Psalm and the eighth verse The Tree of Life fenced 〈◊〉 Another point is this that of God and Justice he fenceth the Tree of life with an armed Angell with fire and sword And therefore look where the precept and law of God is contemned a Cherubin and a Sword followeth according to that of the twenty sixth of Leviticus and the twenty fifth verse Mittam gladium super vos I will send a Sword upon you that shall avenge the quarrell of my Covenant In the twenty second verse before in the sentence the Tree of life was not fenced at all therefore here God provideth for it a fence and a better guard which is Cherubins and a Sword The Seraphin in the sixth of Esay and the sixth verse Had a hot 〈◊〉 in his hand which he took from the Altar Another Cherubin in the tenth of Ezekiel and the seventh verse Stretcheth forth his hand 〈◊〉 the fire and giveth of it to him that was clothed with linnen thus then was the pastage of Eden guarded with an Angell a Cherubin armed with a fiery Sword in regard of the justice of God The end of the fencing The end of this fencing thus of Paradise and of the Tree of life is as the Fathers say because that it is the will of God Inseparatio Paradisi ligni that the Paradise of God and the Tree of life should be inseparablie together that none should enjoy the Paradise of God but should easte of the Tree of life and none should have the Tree of life but should likewise enjoy the Paradise of God that so whosoever should enjoy the one should have the other for as it is in the thirty fourth Psalm and the twelfth verse And likewise in the first of Peter the third chapter and tenth verse Every man naturally hath a longing desire after long life and to see good daies and to live long and happily to have eternity and the Paradise of 〈◊〉 for small is the comfort to live long and have no happinesse or to have happinesse and not enjoy it long and therefore man when he was cast forth he was debarred hereby both of the state of felicity and of eternity that God might be true in his words and just in his works A Cherubim and a firie Sword Now touching this guard it self this fence it consisteth of two parts the one is a Cherubin taken and sent from Heaven above the other a fiery Sword from the Earth below that Adam and Eve might consider that Heaven and Earth were armed against them to be a terror to their Soul and Body this was a spirituall and civill punishment for there was in Adams sinne an inordinate desire of the Soul to seek curiously into Gods secrets and to know good and evill and likewise an inordinate appetite of the body to behold and taste of the forbidden fruit thinking that was a fruit more pleasant than all the trees in the garden and God doubteth in the twenty second verse that he will put also forth his hand and take of the tree of life and live for ever and therefore to fence this Tree he setteth an Angell not naked but armed to defend it I say an Angell with a shaking Sword in his hand Cherubims And that these Cherubins are Angels it is doubtlesse by the whole course of the Scriptures both new and old and there of the ancient and new writers make no doubt they say that as the committing of sinne was by an evill Angell so emissio the punishment for sinne was by an Angell their putting out of Paradise was by means of the evill Angell and the passage was kept against them by an Angell armed with a burning Sword he came like a Serpent to provoke them to sinne and he was punished by a Cherubin an Angell of that order mention is made of the Cherubins in the time of the Law in the twenty fifth of Exodus and the eighteenth verse And in the building of the first Temple of Salomon were placed the Cherubims in the inward house the figures of Cherubims compassed the house and the dores of the Oracle were
shall leave a seed behinde him Cain and Abell resemble all mankinde Elect Reprobate as the variety in names so in natures and dispositions Secondly you heard that from this tree doe sprout two branches that is a pair of brethren to whom all mankinde may be reduced from whom both Sion the City of God and Babell the City of Satan take their beginning concerning whom in the variety of their names we observed the variety of their natures the one called Cain that is a possession sets out those people whose felicity is to get and which count it the only misery to lose the things of this life the other called Abell that is vanity doth set out unto us those which reckon all things in this life to be vanity as the Preacher teacheth us to value them thereby we considered what account we made both of the one and the other In the world Cain is called a great Jewell and Abell despised as a thing of naught Second and third Division Now we are come to a second and third division 1 In their Trades For in this verse they are divided by their trades and calling 2. In their Religion in the next by their religion and profession in the service of God both which divisions have their ground the second chapter and the seventh verse Man consists of Body and Soul to fill both Earth and Heaven For where man is said to consist of two parts body and soul the one formed of the dust of the earth the other breathed by God that is to shew that as according to Gods commandement the first chapter of Genesis and the twenty sixt verse He hath a care to fill the earth by bringing forth children so he must be as carefull to fill heaven by a second generation that as he was to till the earth from whence his body was taken chapter the third Mans vocation maintain life and religion a spirituall life So he must imploy his study in Gods service from whence he received his soul his care must be not only to leave behinde him a long generation but semen sanctum Mal. the second chapter as they must have a vocation whereby to maintain naturall life So they must be religious and offer sacrifice that leading a spirituall life here on earth they may obtain eternall life in heaven 1. The naturall life then the spirituall and why But as Cain was first born after the flesh and then Abell So alwaies flesh goeth before the spirit nature before grace as the Apostle witnesseth the first of the Corinthians the fifteenth chapter That is not first which is spirituall but that which is naturall and then that which is spirituall Therefore God was first to feed the Israelites with Manna and to give them water out of the rock the sixteenth chapter of Exodus before they would receive the Law which after was published upon mount Sinai the twentieth chapter of Exodus For as the Apostle sheweth there is a debt due to the flesh Rom. the eight chapter which must be paid before the spirit can with quietnesse attend upon Gods service which being provided for the spirit is the fitter to attend upon Gods worship Children are not to be trained up in idlenesse and why Before we come to their severall vocations we have first to consider in generall that Adam would not have either of his children trained up in idlenesse and therefore he sets not only his younger sonne But to labor in a vocation but even his heir to a trade and occupation knowing that whereas God hath ordained that man shall live by some painfull vocation chapter the third there is a thing that both touched him and his the necessity whereof is such as Job saith Man is born to labor even as a bird to flie the fifth chapter of Job and the seventh verse And as he imployeth in trade as well the eldest as the youngest So Abell the good no lesse then Gain the wicked sonne for the godly have no liberty to live without some honest calling and therefore the Apostle saith Let a man abide in that calling wherein he is called the first of the Corinthians the seventh chapter and the twenty fourth verse If the godly may not live idlely much more ought wicked children to be set to some trade of life The second point to be observed is that there is no sooner mention made of the birth of these two brethren but presently the Holy Ghost setteth down their trade commending unto us from Adams example that which Salomon after teacheth the twenty second chapter of the Prov. Teach a childe in the beginning of his waies and he will not depart from it when he is old Seasonable instruction in youth and why for without seasonable instruction children and youth are but vanity the eleventh chapter of Eccle. and the third verse All are not fit for one and the same calling and why Both these sonnes are not set to one vocation to shew that all men are not fit and meet for one and the same calling for as there is this diversity in the earth out of which man is taken that one part of it is sandy some clay and some gravell And as in the heavenly light there is that diversity which the Apostle speaks of the first of the Corinthians the fifteenth chapter and the fourty first verse one star differing from another in glory So the like variety appeareth in the dispositions of men in so much as we see all men are not meet for one thing Fourthly from hence we learn that albeit the labors and trades of men be diverse Callings must be such as God alloweth and are serviceable to the Common-wealth and why yet they must be such as both God alloweth and such as are serviceable to the publique wealth we may not say because Cain a reprobate was a husbandman that therefore God dislikes husbandary for God affirmeth of Noah that he was a just and upright man and yet he was an husbandman Genesis the ninth chapter nor that the office of keeping sheep is therefore lawfull in Gods sight because Abell the just was a sheephcard for Juball the sonne of wicked Lamech was the father of them that dwelt in tents and kept Sheep Genesis the fourth chapter and the twentieth verse and yet himself a wicked man the person doth not make the calling lawfull but it must be taken from God himself and be such as God alloweth touching husbandry Christ saith My father is the Husbandman the fifteenth chapter of John and the first verse and you are Gods husbandry saith the Apostle the first of the Corinthians the third chapter and the ninth verse Therefore the calling of an husbandman is allowable for the other calling God himself is called the Shepheard of Israel the eightieth Psalme and the first verse and Christ saith of his Church I have other sheep which I must gather under my government
countenance The other of the countenance Why is thy countenance cast down Concerning both which in that God knoweth no cause of Cain's sorrow it is plaine that it was an evill sorrow for God alloweth not that sorrow for which we cannot give a reason Note A reason to be given of our sorrow and actions And as God will come one day to ask an account of our works so we must every one give a reason of our actions in the fourteenth chapter to the Romans and the twelfth verse and in the first cpistle of Peter the fifth chapter But if we be not able to give a reason of those things which we doe then are we as bruitish as unreasonable beasts God teacheth man more than the beasts of the earth giveth him more wisdome than the fowles of heaven Job the thirty fifth chapter verse the eleventh Therefore man ought to doe God more service than they Therfore the Prophet saith in the thirty second Psalm Be not like horse and mule that have no under standing We are as the Apostle speaks men of understanding in the first to the Corinthians and the tenth chapter such as ought to doe nothing but what they can give a reason for Therefore the word is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first epistle of Peter the second chapter and the second verse and the service that God requireth of us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the twelfth chapter to the Romans and the second verse and they that doe otherwise are not only evill but absurd and unreasonable men in the second to the Thessalonians the third chapter and the second verse All kinde of sin is unreasonable As God sets this brand upon all kinde of sinne that is unreasonable Chiefly hatred so chiefly the sinne of Cain for his hatred towards Abel was not for evill but for good In naturall reason we are to love good things and hate evill but where he hated his brother because his works were good and his own evill the first epistle of John the third 〈◊〉 and the twelfth verse it appeares that his sinne was bruitish and unreasonable which unreasonable kinde of dealing the holy Ghost expresseth Is thine eye evill because his is good Matthew the twentieth chapter and the fifteenth verse We must make account for gestures of our bodies Secondly for his countenance God will have an account of the gestures of our bodies for as they were both created and redeemed by God so we must glorifie God both in body and spirit the first to the Corinthians the sixth chapter and the twentieth verse God alloweth no affection that is causless and therefore condemneth unadvised anger as a sinne Matthew the fifth chapter which was Cains sinne The second motive is If thou doe well shalt not thou be rewarded and accepted where in he wills us to look not only to the ground and cause of our actions but to the end of them as if God should say if reason cannot move you to hate sinne yet let affection move Affections Hope Fear Now there are two chief affections which move the life both of man and beast that is hope and feare first God moves with the hope of reward If thou doe well shalt thou not beeaccepted then with the fear of punishment but If thou doe evill sinne lyeth at the dore By the first question Gods meaning is Am I such a one as doe not regard well doings All Scripture affirmeth that God tendreth goodnesse dicite justo quia bene erit merces so saith Jehosaphat to the Judges in the 〈…〉 Isa. Be of good courage and 〈◊〉 it for the Lord will bee with the good the second booke of the Chronicles and the ninteenth chapter with whom the Apostle agreeth Be stedfast and unmoveable quia labor vestra non erit inanis in Domino as it is in the first of the Corinthians and the fifteenth chapter and the conclusion of the whole Scripture is Behold I come shortly and my reward is with mee the two and twentith chapter of the Revelations and the second verse If our love were perfect it would cast out feare and wee should not neede to bee drawne to doe well with hope of reward but because there is great imperfection on both parts during this life therefore wee have neede to bee stirred up to doe well with the one and terrified from doing evill with the other The reason why David hearkned to Gods statutes was propter retributionem Psalme the hundred and ninteenth Moses was contented to suffer adversity with Gods people for that hee looked to the recompence of reward Hebrewes the eleventh chapter so that it is Gods will we should take notice of this word of comfort that if wee doe well wee shall bee accepted The word Neshah used in the originall hath two significations both to reward and to forgive as it is in the thirty second Psalme Blessed are they whose intquities are forgiven the first sense hath reference to the fourth verse where it is said God had respect to Abel and his sacrifice And for the other sense thou shalt be forgiven It is agreeable to the Scripture which teacheth us that to ridd our selves of sinne wee must breake off iniquity with right dealing Daniel the fourth chapter and mercy Joel the second chapter and the thirteenth verse sanctifie a fast call an Assembly then shall the Lord bee mercifull and Peter to Simon Magus Pray to God if so bee the thought of thine heart may be forgiven thee Acts the eighth chapter and the twenty second verse But Abel did well and that was 〈◊〉 rewarded in this life for his brother killed him he was not rewarded here therefore it followeth he was rewarded in the life to come For God is not unrighteous to forget the labour of our love Hebrews the sixth chapter and the tenth verse though God forget us on earth yet we shall be remembred in heaven It is a righteous thing with God to recompence them which are troubled with rest when the Lord Jesus shall shew himself from heaven the second to the Thessalonians the first chapter and the sixt and seventh verses So that the second motive to drive us from sinne is that it deprives us of the reward and sets us out of the hope of Gods favour In which case we must practise the counsell of the holy Ghost Apocal. the second memor esto unde cecider is resipisce The third motive is that if thou doe not well sinne lyeth at the dore which is the corrective part as if God should say though neither reason can move nor hope of good yet let this move us that sin doth not only deprive us of God but brings eternal destruction si bonus non infructuosê si malus non impunè for God takes order that neither good shall be unrewarded nor evill unpunished sinne shall not only deprive us of our hope and shut us out of heaven but lock us fast
because his heart 〈◊〉 at the hearing of the booke of the Lawe and did not harden his heart as Cain Thirdly in respect of God of whom August saith God bestoweth on some men the blessing of long life because he will be known to be the Author of it But lest we should think there is no other life but this therefore he taketh the blessing of long life from some of his servants to shew that there is another life wherein they shall be partakers of the promises for if God doe not reward the godly in this life doubtlesse it standeth with his justice to reward them in the world to come God will try the patience of his servants and the obedience of them that keep his commandements Apoc. the fourteenth chapter and the twelfth verse he will have it appear that we are not mercenaries and hirelings that serve him for temporall benefits The Children of God are not such as Satan thought Job to be that is one that would not serve God for nought and God to shew that Job served him without any such respect of present reward took away all that he had and so made the patence of that holy man appear So Abel served not God for a temporall reward he was as willing to sacrifice himself as the lambe which he offered so is it with all godly Saints The Apostle St. Paul cared not for his life so he might finish his course with joy Acts the twentieth chapter Note Gods favour better than life They esteeme more of Gods favour than of life Psalm the sixty third And therefore Abel said with himself I will rather forgoe my life than not offer to God such a sacrifice as should please him Whereby we see Gods end in depriving of the godly of outward blessings that it is to try their patience and though they dye yet death is to them no losse but advantage as it is in the first chapter to the Philippians For if Abel for long life on earth have eternall life in heaven he hath no wrong done him if for a life of vanity as Abel's was God give him a life of verity he hath no injury offered him But God performeth his promise of long life much better than if he suffered them to continue long in the flesh for no man liveth so long but his life shall have an end nihil est longum quod finem habet If in stead of vanity and sorrow he have happinesse and glorie he hath no cause to complain Besides the Righteous though they dye never so soon yet they shall be had in everlasting remembrance as it is in the one hundred twelfth Psalm And the memoriall of the just is blessed in the tenth chapter of the Proverbs No man but would wish to be in Abels case to enjoy everlasting happinesse in heaven and to be praised of men on earth If the husbandman bruise the grape on purpose to make wine for the comfort of the people they have no cause to complain of his dealing so we are not to murmur at Abel's death that being a righteous man yet he enjoyeth not the promise of long life for he is made our example as the Apostle saith in the eleventh chapter to the Hebrews Abel defunctus loquitur But what is that which he speaketh Noli aemulari That which Abel saith is Fret not thy self because thou enjoyest not the outward blessings which the wicked have It was my case saith Abel I served God carefully yet I lived not long upon the earth I offered unto God of the fattest of my sheep whereby God was pleased and yet was for that and for no other cause hated of the world Propter 〈◊〉 non solum odium fratris sustinui sed etiam mortem as I have done so doe you This is the juice that is given us to drink out of the example of righteous Abel Quamobrem dixit Jehova Kajino Vbi est Hebel frater tuus qui dixit Non novi An custos ego sum fratris mei Gen. 4. 9. August 12. 1599. THat the death of Gods Saints is pretious in his sight Psalm the one hundred and sixteenth and the fifteenth verse it appeares as by many other arguments so by this that he maketh inquisition for their blood Psalm the ninth for at this verse God begins to hold a judgment concerning the wicked and unnaturall fact of Cain in murthering Abel which judgment is continued to the sixteenth verse for the ninth conteins an Inquiry or Examination the tenth a Conviction of Cain the eleventh and twelfth the Sentence is pronounced upon him in the thirteenth and fourteenth he is permitted to say what he can for himself in the fifteenth is set down his repriving or mitigation of his punishment But before we proceed we must call to minde that this is the second judgment which God held The first was held upon our Parents in Paradise Genesis the third chapter This second is held upon Cain out of Paradise from whence we gather that albeit man was now cast out of Paradise yet not out of the compass of Gods providence for as the Apostle saith Though we beleeve not yet he is faithfull and cannot deny himself in the second to Timothy and the second chapter so whether we be in Gods favour or out of it yet his providence extendeth to us which providence of God hath appeared in nothing so much as in the discoverie of blood Cain not out of the reach of Gods providence for albeit Cain were out of Paradise yet he was not out of the reach of Gods providence so far but God knew well the murther which he committed and therefore calls him to account for it and many such testimonies doth God daily shew of his providence in the discovery of bloodshed which make men confess verily there is a God that judgeth in the earth Psalm the fifty eighth Secondly from hence we are to note that whereas the first Judgment in Paradise was for an offence committed immediately against God himself and this for an offence done to man so his will is that justice shall proceed not only for trespasses done against himself but when we offend one against another Note Therefore in the Commandements of the Law God hath allowed one Table to himself and another to man to teach us that he will call us to account not only for the breach of faith towards himself as he did Adam and Eve but for breach of charity one man towards another as Cain for the sinne he committed against his brother The point it self is a citation or conventing of Cain by God before his Judgment Seat not by any secret or inward working of his spirit which is the usuall way whereby God worketh repentance in mens hearts but with his own audible voice from heaven Out of which is offered both matter of comfort to Gods Saints which are the posteritie of Abel by imitation and also matter of terror to the
of bread that Cain and all those that walk in his way doe eat they eat it wrongfully and shall make and an account for it as if they had stolen it So that though Cain speak never so much to the corn and wine and oyle and they in his behalf call to the earth and the earth to the heavens and the heavens crie unto God yet there shall be no answer for his relief Hosea the second chapter and the twenty first verse but they shall all con pire and plague Cain for his sinne Job saith If I have eaten the fruit of the earth without silver or grieved the soules of the Masters thereof Job the thirty first chapter and the thirty ninth verse to shew us there is a right not only of labour but of person for Adam may eat of the fruits of the earth by right of his labour bestowed in dressing it but Cain for that he is a person accursed cannot eat thereof God gives Adam food upon condition of his labour but food is denyed to Cain though he take never so much pains for that Cain is a person accursed by God and hath no part in that blessed seed in whom all the promises of God touching this life and the life to come are yea and amen in the second to the Corintbians the first chapter and the twentieth verse Secondly As we desire sufficientie of living against want so we desire rest and quietness from trouble and this we desire rather than the other For a little with the fear of the Lord is better than great treasure with trouble Proverbs the fifteenth chapter and the sixteenth verse but as the earth denyed him sufficiencie so it will not afford him a dwelling place to rest in Of these words there are two constructions and both profitable First The 〈…〉 these words Vagabond and Runagate gemens tremens that is in grief and feare shalt thou be all the daics of thy life without any certain dwelling to rest in He that is in grief is heavie and burthensom to himself but he that is in fear is suspicious of others which is a great vexation which kinde of punishment is laid upon them that keep not Gods Commandements that they shall be smitten with searefulness they shall fly at the shaking of a leaf Leviticus the twenty sixt chapter and the sevententh verse They shall flye when no man pursueth Proverbs the twenty eighth chapter And albeit they goe from place to place seeking for rest and peace yet non est pax impiis Isaiah the fifty seventh chapter Of this Fear we have an example in Cain who being guilty of the breach of Gods Command confessed that he was now in that case that whosoever shall finde him might kill him Secondly The other sense which they gather of these words that where there are but two places for men to rest in either his own native Country or some other where he can be Cain shall tarry neither in his own Country nor in any other but shall 〈…〉 and remove from place to place and finde rest no where therefore he went out of his own Country and went and built a City in the land of Nod and yet was not quiet there neither And this is the case of an evill conscience not to rest any where for to a good conscience Angulus sufficit but for him that hath a bad conscience ipse mundus angulus est Therefore we are to think of these things when we begin to commit any sins namely that thereby we deprive our selves both of living and 〈◊〉 welling so that if we sinne against God by transgressing his Precepts we can neither look to have food sufficient nor place convenient to dwell and rest in The qualification of this Sentence or mercy with God sheweth herein is that 〈◊〉 Cain be punished with want of food and dwelling 〈◊〉 it is but super terram therefore if he repent while he is on the earth he may set himself in a better state for this restraint doth shew that God gave to Cain space to 〈◊〉 Apocalyps the second chapter and the twenty first verse so that there is hope for sinners so long as God suffers them to continue upon earth for if God would not have Cain repent he should have been presently swallowed up of the earth as Korah was and have dyed suddenly as Ananias did Therefore this super terram is a mercy It sheweth also that all Cains care was set upon earth We are punished with that which is our delight and therefore God doth punish him with that which was his delight as he had no care at all of heaven as appeared by the manner of his Sacrifice which he offered to God without any choice at all but set his affection upon earth so God punisheth him with an earthly punishment that he should finde no comfort or rest on earth and this he doth both in justice and mercy to draw him back to repentance and to make him sorry having a sense of his miseries Hosea the second chapter and the seventh verse I will goe and return to my first husband that the want of food on earth and of rest might make him sorry with the prodigall Son in the fifteenth chapter of Luke I will goe to my Father God suffers Cain to live in penury that the sense thereof might inforce him to this resolution 〈◊〉 ad Patrem As the dove sent out of the Arke finding no rest had no place to goe to but to the 〈◊〉 from whence she came Genesis he eighth chapter so God doth punish Cain with a restlesse life on earth that he might seek for rest in heaven And as the Angell called Agar when she wandred from her Mistris to return to her and humble her self under her hands Genesis the sixteenth chapter and the ninth verse so it was Gods will that Cain considering his restlesse life on earth should return to God from whom he had now strayed as a lost 〈◊〉 by means of his greivous sinnes and 〈◊〉 himself under his mighty hand as it is in the first epistle of 〈◊〉 confessing his sinne and craving forgivenesse That so God might have mercy on him receive him into everlasting Tabernacles Luke the sixteenth chapter where is rest void of trouble and sufficiency of all good things Tum Kajin dixit Jehovae Major est poena mea quam ut sustinere possim Gen. 4. 13. Septemb. 〈◊〉 1599. THE word which signifieth sinne here in other places of Scripture is used for the punishment of sinne as in the thirty second chapter of Numbers and the twenty third verse Yee have sinned against the Lord and be sure your sinne shall sinde you out Which double signification maketh that there is a double reading of this verse The one in the Text My punishment is greater than I can bear The other in the Margent My sin is greater than can be pardoned So in the Text the word is translated the
of his sinne is dispatched in a word My sinne is greater but he takes his punishment in pieces and thinks of it particularly whereupon one saith of Cain and the wicked that the repetition which they make is eorum quae ferunt non quae fecerunt they are generall in their sinne but particular in their punishment For as of the abundanee of the heart the mouth speaketh Matthew the twelfth chapter so we may gather by Cains words that he thinks more of his punishment than of his fault that which offends him stood more in his sight and grieved him more than that which offended God but the godly are of another minde for they will be content to have the punishment remain upon them so that the guilt may be taken away But there is a third point in this repetition which is a perverting of the order which God set down in giving the Sentence God began with the curse ended with casting out of the earth but Cain beginneth with his casting out of the earth wherein he sheweth what is his greatest grief for if a man suffer many pains he will speak of that first which doth most pinch him and complain first of the losse of that thing which he doth most of all affect in that he first complaineth he is cast out from the face of the earth he sheweth he took more care for the face of the earth than the face and presence of God and it grieved him more to be deprived of the good will of men than of the favour of God It is otherwise with the Saints of God for they crie Psalm the seventy third and the twenty fift verse Whom have I in heaven but thee and there is none in earth whom I desire besides thee Psalm the 〈◊〉 third Thy kindness is better than life it self and when they come to make composition between heavenly things and earthly we see what David saith in the second of Samuel the fifteenth chapter and the twenty fift verse If I finde favour in Gods sight I will see the Ark again that is the presence of God and makes choice of that as his greatest felicity not to enjoy his Scepter or to be restored to his Wives and Children which earthly men would make most account of so the Apostle Philippians the third chapter and the eighth verse Esteeming all things as dung in respect of Christ. Whereby we see that as Cains punishment grieved him more than his sinne so the earthly part of his punishment offends him more than the heavenly One thing more is to be added that is Cains Commentary or interpretation of Maledictus for he saith that to be cursed is to be cast out from Gods presence The presence or face of God hath reference to the power of God or to his favour from the presence of Gods power knowledge or spirit there is no escaping Psalm the one hundred and thirty ninth If I climb up to heaven 〈◊〉 art there if I goe down to hell thou art there also of which the Prophet saith Jeremiah the twenty third chapter and the twenty fourth verse coelum terram ego 〈◊〉 but that is not his meaning but that he is cast out from the presence of Gods favour so are 〈◊〉 words to be taken to Moses Exodus the tenth chapter and the twenty eighth verse Get thee from me and look thou see my face no more Rsalm the thirty first and the twenty second verse I said in my half I am cast out from thy presence and Psalm the eightieth Turn again O Lord cause thy face to shine and we shall be saved so that we must know that albeit God be present every where with his power yet he is not present with his favour and not only that but it signifieth the place where the favour and grace of God is intailed that is his House and Church of which the Prophet saith Psalm the ninty fift Let us come before his presence or face with thanksgiving When shall I come and appear in the presence of God Psalm the fourty second of which presence Christ saith Matthew the eighteenth chapter When two or three be gathered together I am amongst them and the Apostle in the second to the Corinthians the second chapter In the presence of Jesus Christ forgive I them that is in the Church where God speaketh to us in his word and we again speak to him by prayer so Cains punishment is both spirituall and ecclesiasticall for that he is not only shut out of Gods favour but cast out of the place where the presence of his favour and grace is shewed and the punishment was justly inflicted upon Cain that durst commit so great an offence in the presence and sight of God and when it was committed feared not Gods presence but denyed it as if God knew not of it The second point is Cains admonition wherein the first thing to be observed is how in this repetition it comes to pass that Cain saith whosoever shall finde him will kill him seeing in the sentence there is no mention of death the reason comes from the guiltiness of his conscience severiorum seipso Judicem habet 〈◊〉 whereupon it falleth out that though the Judge absolve yet the party guilty addeth a sentence of condemnation upon himself so doth Cain condemn himself as worthy of death God indeed afterward saith He 〈◊〉 shedeth mans blood by man shall his blood be shed Genesis the ninth chapter but seeing Cain 〈◊〉 God hath uttered his opinion of murther that it is a sinne mortall it may be said to him ex ore 〈◊〉 te 〈◊〉 Luke he 〈◊〉 chapter that men may know that wisedome is justified of 〈◊〉 children 〈◊〉 the eleventh chapter so 〈◊〉 is 〈◊〉 of her children Secondly Where he saith he shall be killed with a 〈◊〉 and bloody death this is secundum dictamen rationis ut 〈…〉 fecit expectes Cain is told by his own conscience that 〈◊〉 he 〈◊〉 murthered Abel so himself must look to be murthered This is that Lex 〈◊〉 written naturally in the hearts of all men which made the bretheren of Joseph to say Genesis the fourty second chapter and the twenty first verse We have sinned against our brother in that we saw the anguish of his soul when he besought us and we would not hear him therefore is all this come upon us By that Law it was just that as Hammon had made Gods people afraid so he himself should fear and be dealt with as he had purposed to deal Esther the seventh chapter and the sixt verse therefore the Prophet saith Isaiah the thirty fift chapter and the first verse Woe be to them that spoile for they shall be spoiled and our Saviour Christ saith agreeably Matthew the seventh chapter With what measure ye meat the same shall be measured to you again Thirdly He saith Omnis qui inveniret there could but one kill him and yet his 〈◊〉 tells him he deserveth to die at the hands
case in the bitterness of her soul received from the Lord a blessed seed that was Samuel who restored religion and setled the state of the Kingdome in the first of Samuel the first chapter and the sixteenth verse but it is most plain in the birth of Solomon for after Davids great fall and the grievous punishment that God laid upon him upon his great repentance which followed whereof the fifty first Psalm is a perpetuall monument God gave him a Sonne that was Solomon the like whereof was never before nor hath been since in the second of Samuel the twelfth chapter As on the other side they that are born according to the flesh and begotten in the strength of nature prove wilde and rebellious as Israel and Absolom and of a contrary disposition to them that are born to them that are in the state of grace Secondly For his name and that little Sermon which Eve makes touching his name that is she called him Seth and renders a reason quia posuit eum 〈◊〉 semen aliud pro Abele quem occidit Cain In which Sermon there is no one word which hath not its severall sense It is said First He is positus Secondly By God Thirdly As a seed Fourthly Another seed Fiftly instead of Abel Sixthly Of Abel whom Cain slew For the term of putting or setting we have it in the third chapter of Genesis and the fifteenth verse where God saith I will put enmity Psalm the hundred fourty eighth He sets them a law Proverbs the twenty second chapter and the twenty eighth verse Remove not the ancient bounds which thy Fathers have set in the first epistle of John the fifth chapter The whole world is set on mischeif By which setting or putting is added stedinesse and permanency But we shall see the nature of the word most plainly in the twenty eigth chapter of 〈◊〉 Pono in Zion lapidem where it is used for laying a foundation or for the setting of a rift or graffe or root which as we know is set to growe and not to be pulled up by and by there is the sense of the word set or put In which sense it is not only referred 〈◊〉 to Abel who as we know was a transitory and no permanent seed for he was no sooner shewed to the world but presently he 〈◊〉 as taken away as one of whom the world was unworthy Hebrews the eleventh chapter But also to Cain whose land was the land of Nod To teach us That in the felicity of Gods Saints there is stedinesse and continuance but as for the pleasures of the wicked they continue not one hour but are uncertain So that it is in effect as if God should say before indeed I gave Abel but it was not my minde to have him continue but this seed whom I will give Adam shall stay so as neither Cain nor Lamech nor the gates of hell shall prevail against him Matthew the sixteenth chapter That is the meaning of the word set or put which was the first observation And this seting or putting receives great strength from the setter that is God whole weaknesse is stronger than the strength of man And therefore look what he sets shall continue to teach us that albeit the first Saint was taken away yet now he will have Saints to continue They shall not only be shewed to the world but shall have a foundation and take root being set by God Touching the wicked Eliphaz saith Their foundation is as an overflowing of water for they shall be carried away as Cains posterity was with a flood Job the twenty second chapter and the sixteenth verse But the righteous shall have an everlasting foundation Proverbs the tenth chapter For as when God will have a thing crooked no man can it make streight Ecclesiastes the seventh chapter and the fifteenth verse so what God will 〈◊〉 and have to take root it cannot be pulled up or removed Positi sunt ad hoc saith the Apostle in the first epistle of Peter the fourth chapter and the second verse and in the eighth verse They were ordained to stumble at the word Therefore being appointed by God to that end it is impossible they should be otherwise That is for the wicked On the other side Whom Christ taketh to his custody he saith of them in the tenth chapter of St. John No man shall take them out of mine hand and as the Apostle saith in the second to 〈◊〉 〈◊〉 second chapter and the nineteenth verse The foundation of God abideth sure and stedfast Novit 〈◊〉 qui sunt 〈◊〉 neer 〈◊〉 this is that which the Apostle calls deposition that is 〈◊〉 thing 〈◊〉 to trust in the second to Timothy the first chapter and the fourteenth verse for even so God will have Saints and the 〈◊〉 of the godly to continue in the world till he come to call them out of it Thirdly it is said of Seth he is positus in semen for there is a person that is no seed that was Abel before God gave a man to Adam but he gave no seed to him for that is called seed of which there growes something But of Abel there came no 〈◊〉 or seed 〈◊〉 but as it is said of Christ that when he shall lay down his life videbit semen longaevum Isaiah the fifty third chapter that is a seed though not issuing out of his loyns yet 〈◊〉 from his spirit So we are to understand that spiritually there came a seed of Abel for there is a spirituall generation as well as a carnall so spiritually Elisha was the Childe of Elias because the spirit of Elias was doubled upon him in the second of Kings the second chapter and John Baptist is called Elias Matthew the seventeenth chapter because in these graces of the spirit that was in Elias he resembled him as the Child doth the Father It is the saying of the Prophet Isaiah the sixt chapter semen sanctum est substantia mundi and therefore Seth is appointed and set by God to be the spirituall seed of the Church as the seed of mankinde by carnall generation Fourthly But why should God need to give Adam and Eve seed he had seed enough already that was Cain and his posterity which were come to seventy seven persons yea but they are not content with that seed but would have another Cains seed pleaseth them not therefore they are earnest Suters to God for a holy seed As God promised Abraham first a seed that should be sicut pulvis terrae Genesis the thirteenth chapter and the sixteenth verse that is such as should grow in the earth and set their affections therein and after another that should be sicut stellae coeli Genesis the eighteenth chapter that is such a seed as should set their mindes in heaven and seek for a heavenly country Hebrews the eleventh chapter So Adams two seeds first Cain and his posterity which were like the dust of the earth such as were earthly affected and
therefore they would have another seed like the starres of heaven such as should have their conversation in heaven it is that which the Prophet tells us there is semen nequam Isaiah the first chapter that is a naughty and corrupt seed such was the seed of Cain and there is semen sanctum Isaiah the sixt chapter such a seed was it that Adam desired Cain was a naughty seed but they would have a holy seed for there is not only good seed but tares as Christ sheweth Matthew the thirteenth chapter Such is the difference that is in seeds A holy seed is such as shall sinne but yet shall not doe sinne in the first epistle of John the third chapter that is not operarius iniquitatis Matthew the seventh chapter because the seed of God is in them but they that sell themselves to all manner of sinne are the corrupt seed such as power out themselves to all wickedness because they have not the seed of God in them but the Serpents seed of whom it may be said verò ex patre Diabilo estis John the eighth chapter Fiftly This other seed might be another seed yet not like Abel that is a seed more civill and temperate in the course of this life than Cain was and his posterity but they desire a seed for Abel that is such another seed as Abel was They desire a Child not simply but pro Abele that is such a Child in whom they may finde the spirit of Abel that they might say here is another Abel that though Abel be taken off yet there might another like Abel be ingraffed The last point is in these words For Abel whom Cain 〈◊〉 There were many things that Cain could endure well enough in Abel but the cause why he 〈◊〉 him was for that he had a desire to please God and to sacrifice to him in the best 〈…〉 could his desire was to offer plurimam hostiam 〈◊〉 the eleventh chapter and the fourth verse that is a Sacrifice that should be in 〈◊〉 more and in quality de 〈◊〉 of the best of his sheep so they would not only have one religious as Abel but one that should be opposite to Cain and as it were the Heir of Abels 〈◊〉 one that might accomplish that which was lacking on Abels part in the first to the Thessalonians the third chapter and the 〈◊〉 verse 〈◊〉 as then he that was born after the flesh persecuted him 〈◊〉 was born after the spirit Galatians the fourth chapter so they might have one to maintain his quarrel and might uphold that holy seed Concerning which as God hath a purpose that the patience of his Saints should appear Romans the ninteenth chapter 〈…〉 patientia Sanctorum for which cause he suffers Abel to be 〈◊〉 so he will have his providence appear too and therefore he sets up Seth so as Tubal-Cain with all his armor shall not remove him So we see in every of these words there is a power They would have this other seed like Abel in all things saving in this that Abel was but shewed only to the world but they would have Seth a permanent seed So doth God make the distinction between his Saints to some he saith as to Peter John the twenty first chapter Follow me that by thy death thou maist glorifie me Of others he saith as of John the Evangelist I will have thee tarry still that is he will have some Saints to be 〈◊〉 as Peter and others he would have to live out all the dayes of their life as John the Evangelist and John that dieth in Domino is no less blessed 〈◊〉 Peter that dieth pro Domino So 〈◊〉 he would have Abel 〈◊〉 taken a way and 〈◊〉 to live out the course of nature yet the one is no lesse acceptable to him than the other Lastly These words contain a plain 〈◊〉 of Eve not only in regard of her stile for of Cain she said I have obtained a man of the Lord but of Seth Deus posuit The one is 〈◊〉 Evae the other positio Del. But in regard of that account which now she makes of Cain Why should not Cain be still her Jewell as before for he lives still and hath a great and mighty seed She faith the cares not 〈◊〉 him for that he is cut off from Gods Church a stranger from the promises of God And as for Abel whom before she 〈…〉 now she desires one like him though he should be 〈…〉 Abel 〈◊〉 So she condemnes her self for having so great a 〈◊〉 of 〈◊〉 〈◊〉 Wisedome at last is justified of her Children For a time 〈◊〉 〈…〉 accounted of but at last Abel shall be found to be 〈…〉 case Out of which we see that which the Prophet 〈◊〉 That men must not make too much 〈◊〉 in 〈…〉 Isay 〈◊〉 twenty 〈◊〉 chapter if the Lord 〈◊〉 and come not so soon as we 〈◊〉 we must wait and he that 〈◊〉 will come Hebrews the second chapter Give not over if Abel be lost God will provide another seed Secondly We see here the propriety of the Church it is a thing set as the Prophet speakes in the twenty eighth chapter of Isaiah I will lay a Stone in Sion a chief corner Stone upon which Stone the Church is built so as the gates of hell shall not prevail against it Matthew the sixteenth chapter Therefore the Apostle saith Colossians the first chapter the faithfull are radicati fundati in fide whereupon it followeth that as God himself is from everlasting and world without end Psalm the nintieth so he will be with his Church to the end of the world Matthew the eighteenth chapter so we see there is a reward for the righteous though he were killed touching the body yet he lives still in heaven And now in as much as there is one like Abel he revives in earth and so he hath his reward in heaven and earth Howsoever before Cain was preferred before Abel yet now by the testimony of Adam and Eve is counted one not worthy the ground that he treads upon but Abel is acknowledged to be a great blessing and therefore hath his desire one like him Sed ipsi Schetho genitus est filius cujus nomen vocavit Enoschum tunc coeptum est invocari nomen Jehovae Gen. 4. 26. Februar 17. 1599. YOU see here that albeit Moses might have deferred these two verses to the next chapter wherein he drawes down the genealogie of the godly seed yet he could not contain himself but before he concludes this chapter he will make some mention of some that regard the worship of God as well to shew that God did not clean forget his promise and his people as also that he might counterpoise the evill of the wicked that went before as last of all that he might make a good conclusion that as he had a good beginning in Abels oblation so he might end it well in the invocation of Enosh and he doth end
are taken away There are two natures in a Cole that is the Cole it selfe which is a dead thing and the burning nature and heate that it hath which setteth out first Christs humane nature which is dead in it selfe And then his divine nature containing the burning force of that is represented in this burning Cole So the element of bread and wine is a dead thing in it selfe but through the grace of Gods spirit infused into it hath a power to heate our Soules for the elements in the Supper have an earthly and a heavenly part Secondly that Christ is to bee understood by this burning Cole wee may safely gather because his love to his Church is presented with fire Cantit the eighth chapter and the sixth verse It is said of Christs love the Coles thereof are fiery Coles and a vehement flame such as cannot be quenched with any water nor the floods drown it even so all the calamities and miseries that Christ suffered and endured for our sakes which were poured upon him as water could not quench the love that he bare us Thirdly quia non solum ardet ipse sed alios accendit so saith John the Baptist of him There cometh one after me that shall Baptize with the holy-Ghost and with fire as it is in the third chapter of Luke the sixteenth verse therefore the graces of the holy-Ghost are also represented by fire Acts 3. the union whereof hath a double representation First it is signified by water in Baptisme for sinne that is derived 〈◊〉 us from another being as a 〈◊〉 may be washed away with water and therefore the Propher saith there is a fountaine opened to the house of David and to the inhabitants of 〈◊〉 for sinne and 〈◊〉 Zach. the thirteenth chapter and the first verse therefore 〈◊〉 said to Saul bee Baptized and wash away thy sinnes Acts the twenty second Chapter and the sixteenth verse that is meant of originall sinne and the corruption of our nature by which wee are guilty of the wrath of God but because through the whol course of our life sinne by custome groweth more to be strong and to stick fast in our nature so as no water can take it away therefore 〈◊〉 Grace of God is set out by fire as having a power and force to burn 〈◊〉 sinne for by custome sinne is bred and setled in our nature and is 〈◊〉 drosse that must be tryed and purged by fire so the holy Ghost speaketh of actuall sinnes the first of Isaiah and the twenty fift verse and the sixt ter of Jeremiah and the thirttieh verse Ezech. the twenty second chapter and the eighteenth verse The house of Israel is to mee as drosse that is by custome of sinne and in regard of this kinde of sinne there needs not only water to wash away the corruption of our nature and the qualitie thereof but fire to purge the actuall sins that proceed from the same The sinnes of Commission came by reason of the force of concupiscence and from the lusts that boyle out of our corrupt nature and the grace that takes them away is the grace of water in Baptisme but the sinnes of omission proceede of the coldnesse and negligence of our nature to doe good such as was in the Church of Laodicea Rev. the third chapter and the fifteenth verse and therefore such sinnes must bee taken away with the fiery Grace of God Secondly for the quality of the Cole it is not only a burning Cole but taken from the Altar to teach us that our zeale must bee 〈◊〉 and come from the spirit of God The fires that are appointed by earthly Judges to terrifie malefactors from offending may draw a skinne over the spirituall wounds of their Soules so as for feare they will eschue and sorbeare to sinne but it is the fire of the Altar and the inward Graces of Gods spirit that taketh away the corruption and healeth the wound therefore as in the Law God tooke 〈◊〉 there should ever bee fire on the Altar Leviticus the sixt chapter and the ninth verse so for the sinner that is contrite and sory for his sinne there is alwaies fire in the Church to burne up the Sacrifice of his contrition and repentance even that fire of Christs Sacrifice The love which hee shewed unto us in dying for our sinnes is set 〈◊〉 unto us most lively in the Sacrament of his Body and Blood unto which wee must come often that from the one wee may fetch the purging of our sinnes as the Apostle speaks and from the other qualifying power si in luce John the first chapter the seventh verse wherefore as by the mercy of God we have a fountain of water alwaies flowing to take away originall sinne so there is in the Church fire alwaies burning to cleanse our actuall transgressions for if the Cole taken from the Altar had a power to take away the Prophets sinne much more the body and blood of Christ which is offered in the Sacrament If the hem of Christs garment can heale the ninth chapter of Matthew and the twentith verse much more the touching of Christ himselfe shall procure health to our soules here we have not somthing that hath touched the Sacrifice but the Sacrifice it self to take away our sins Secondly the Application The application of this Cole is by a Seraphin for it is an office more fit for Angells than men to concurre with God for taking away sinne but for that it pleaseth God to use the service of men in this behalfe they are in Scripture called Angells Job the thirty fifth chapter and the twenty third verse Malachi the second and the seventh verse The Priests lips preserve knowledge for hee is the Angell of the Lord of Hosts and the Pastors of the seven Churches in Asia are called Angells Apoc. the first chapter and the first verse for the same office that is here executed by an Angell is committed to the sonnes of men to whom as the Apostle speaks Hee hath committed the ministery of reconciliation 2 Cor. the fift chapter and the eighteenth verse to whom hee hath given this power that whose sinnes soever they remit on earth shall bee remitted in heaven the twentith chapter of Saint John and the twenty fift verse So when Nathan who was but a man had said to David etiam Jehova transtulit peccatum 〈◊〉 the second booke of Samuel the twelfth chapter and the thirteenth verse it was as availeable as if an Angell had spoken to him And when Peter tells the Jewes that if they amend their lives and turn their sinnes shall be done away their sinne was taken away no lesse than the Prophets was when the Angell touched his lips Acts the third chapter and the ninteenth verse for not hee that holds the Cole but it is the Cole it selfe that takes away sinne and so long as the thing is the same wherewith wee are touched it skills not who doth hold it but wee
faith by means whereof that was made present to Abraham which otherwise was absent The fathers by faith beheld this promise afarre off Hebrews the 〈◊〉 chapter and the seventh 〈◊〉 c. And were as sure of them as if they were performed Thirdly He rejoyced It is said that God gave charge touching the Patriarchs and ancient Fathers Nolite tangere unctos 〈◊〉 Psalm the hundred and fift and the fifteenth verse Which 〈◊〉 was Abraham who was 〈◊〉 with the oyle of gladnesse Psalm the fourty fift By which the conceived joy when by faith he saw the day of Christs 〈◊〉 Here we are to inquire of the matter and words of this joy The 〈◊〉 and cause of Abrahams joy was deliverance which is a great cause of joy When the Lord brought again the captivity then was our mouth filled with laughter Psalme the hundred twenty sixt So Abraham 〈◊〉 to think that he was delivered from being dust and 〈◊〉 that now be might say with David They 〈◊〉 not leave my 〈◊〉 in 〈◊〉 nor suffer me to see 〈◊〉 Psalm the sixteenth and the tenth 〈◊〉 Secondly He rejoyced considering that by means of Christ his 〈◊〉 he should not only 〈◊〉 the 〈◊〉 which is death of body For dust thou art and to dust 〈…〉 Genesis the third chapter And the death of the soul which is the 〈◊〉 of 〈…〉 the sixt chapter But should have 〈…〉 and that not temporal but spiritual in 〈…〉 the first chapter and the third verse For as the 〈…〉 they 〈…〉 not earthly blessings but heavenly For 〈…〉 had been mindfull of earthly blessings They had 〈◊〉 to 〈◊〉 and had 〈…〉 them Hebrews the 〈◊〉 chapter and the 〈…〉 But the matter of Abrahams joy was the hope of a 〈◊〉 blessing 〈◊〉 Christ. This God 〈◊〉 when he promised That his seed should not only be as the dust of the earth which is an earthly 〈…〉 the thirteenth chapter but As the starres of Heaven Genesis the fifteenth chapter By which is meant the blessing of Heaven This blessing was That he should enjoy those things which the eye bath not seen the first epistle to the Corinthians the second chapter and the ninth verse Thirdly That this blessing should come to him per semen suum not by a strange or foraign means this did increase Abrahams joy to think quod Servator Abrahae est semen Abrahae And that he whom David called his Lord was his sonne Matthew the twenty second chapter Fourthly His joy was the greater considering that this benefit was not appropriated to the Jews only that were of the stock of Abraham but that in him all Nations should be blessed not only he and all his children but as many as were to be blessed should obtain this blessednesse in him So say the Angels that the birth of Christ is matter of the Peoples joy because it belongs to all People Luke the second chapter That in this life all that are blessed with faithfull Abraham Galatians the third chapter And after this life shall be blessed by being received into Abrahams bosome Luke the sixteenth chapter For the manner of his joy As his desiring sight was spiritual so his joy is not carnal as ours but spiritual We desire to see the feast of Christs nativity and we joy when it comes but in a carnal manner but it must be spiritual as Mary saith My spirit hath rejoyced in God my Saviour Luke the second chapter There is a joy of the countenance which is outward but the true joy is of the heart and conscience To desire Christs dayes before he come and to joy when he is come are the true touchstones of our love to him When our Parents heard God was come they hid themselves Genesis the third chapter So he that is in state of sinne desires not Gods comming or presence neither rejoyce at it They say Let the holy one of Israel cease from before us Isaiah the thirtieth chapter and the eleventh verse So farre are they off from desiring his comming And for joying when he is come they will say with the Gergasites Depart out of our Coasts Matthew the eighth chapter and the thirty fourth verse But contrariwise the godly to testifie their desire say Break the Heavens and come down Psalme the hundred fourty fourth 〈◊〉 So for joy The hope that is deferred makes the heart to faint but when it comes it is as a tree of life Proverbs the thirteenth chapter and the twelfth verse Therefore we must proceed from desire to sight and by it as also by our joy we conceive at the day of Christs birth we may examine whether we be the children of Abraham and so may conceive hope to be partakers of blessing with him But if we rejoyce as the carnal Israelites did of whom it is said The People sat down to eat and drink and rose up to play Exodus the thirty second chapter and the sixt verse If we testifie our joy by eating and drinking that is no true joy Our 〈◊〉 day shall be 〈◊〉 Malachie the second chapter This joy is the Heathens joy whose hearts are filled with food and 〈◊〉 Acts the fourteenth chapter They eate cakes and drink wine and make themselves 〈◊〉 therewith Jeremiah the fourty fourth chapter But that is not Abrahams joy it is spiritual wherein is blessednesse For blessed are the People that can rejoyce in thee Psalm the eighty ninth We must learn to rejovce a right at the day of Christs birth If we will rejoyce as Abraham did we must pray with David Remember me Lord that I may see the 〈◊〉 of thy chosen and bee glad with thy people and give thanks with thine inheritance Psalm the hundred and sixt and the fourth and fift verses Abraham knew a day would come that should take away all his earthly joy and therefore desired the day of Christs birth which might make him to rejoyce in 〈…〉 the fift chapter And rejoyce in afflictions the first epistle of Peter and the fourth chapter such a joy as na man shall take away John the sixteenth chapter As we must rejoyce at this day of Christ after Abrahams example so Christ hath a second day wherein he will give to every man according to his works Romans the second chapter If we rejoyce at this day when it comes and desire it If we love the glorious comming of Christ the second epistle to Timothy and the fourth verse If we look for the appearing of the just God Titus the second chapter and the twelfth verse then shall we shew our selves the Children of Abraham Of that day to see it he saith it shall be matter of joy Lift up your heads Luke the twenty sixt chapter and the twenty first verse For your redemption draweth neer To others matter of sorrow They shall hide them in the rocks Revelations the third chapter but we must say with David I remembred thy judgements and received comfort Psalme the hundred and ninteenth Principes populorum congregantur
separation from the Temple which was but a type of that place was so grievous to Davids soul as he had no rest in his spirit and thought himself in worse state than the Sparrow till he had accesse to the Citie of God Psalm the eighty fourth Much more grievous is it to be separated from heaven If of the Church on earth it is said there are gloriosa dict a de te Psalm the eighty seventh Much more glorious things are spoken of Heaven whereof to be deprived will be a great grief for this place hath all things which may commend any place Of light it is said Lumen dilexit oculus but this place hath no night but continual light from the Lord himself Apocalyps the twenty first chapter If society doe commend a place then this place is commendable quia janua ibi aperta If immunity from pain there is neither hunger nor thirst nor cold If joy then there the elders sing continually the praises of God Apocalyps the twenty first chapter Therefore to be excluded from this place which is so to be desired is a great punishment Again To be separated not only from so good a place but from such company not only of holy Angels where if it were a great blessing to lodge while they were clothed with mortality Hebrews the thirteenth chapter then it is a greater blessing to dwell with them in this perfect 〈◊〉 None of the saints who albeit on earth they be despised and called fools Wisdome the fift chapter yet shall be glorious in heaven and not only their souls but their bodies made like the glorious body of Christ Philippians the third chapter and the twenty first verse of whose company to be deprived will be a grief but to be cast out of the company of Jesus Christ who when he did give but a taste of his glory it was so glorious 〈◊〉 his Disciples Matthew the seventeenth chapter so as they said 〈◊〉 est nobis hic offici will be a great grief for there he shall be in perfect glory at the right hand of God where he now 〈◊〉 which shall much more rejoyce us than these drops Lastly If the comfort of Gods 〈◊〉 in earth where the light of it is greatly eclipsed and darkned doe afford more comfort than 〈◊〉 of corne and oyle Psalm the fourth then what a discomfort will it be to be separated from the light of it when God shall shew the brightnesse of 〈◊〉 but even then shall the unprofitable servant be cast out from beholding the same Secondly That which doth aggravate his punishment is that this separation shall be done with violence cast him out not bid him goe out or lead him out The separations that are made from the Church militant are not done without great difficulty no man would willingly be 〈◊〉 But it will be a farre greater grief to be separated from the Church triumphant but howsoever they be unwilling yet they shall be separated violently no man will willingly come to judgment at the last day but God will bring every thing to judgment Ecclesiastes the twelfth chapter He that doth evil hates the light John the third chapter but we shall be brought to light whether we will or no and death which is a preparation to the last judgment is fearfull So as no man willingly dyeth nay we make many pleas becaule we would not be separated we say Lord have not we prophecied and yet Christ tells all will not serve the turne Matthew the seventh chapter Not every one that saith Lord Matthew the twenty fift chapter When did we see the hungry or naked c. But Christ for all that we are so unwilling to be cast out tells us In as much as you did it not c. So that albeit man will not goe out of himself yet he shall be cast out with violence which makes his punishment more grievous Thirdly This separation shall be with contumely and disgrace to be thrown out of the company of the Angels is a disgracefull separation Many times Malefactors though they suffer for their offences yet have no disgrace offered them But the unprofitable servant shall not only be punished with the losse of this heavenly place but shall be cast out to his shame for he that dishonoureth God by burying his talent bestowed upon him God will punish him with dishonour and disgrace Them that hate me I will hate the first book of Samuel the second chapter Secondly The place into which he shall be cast is utter darknesse The Apostle when he saith Ad quem ibimus 〈◊〉 habes verba aternae vitae John the sixt chapter and the sixty eighth verse tells us It is an excellent thing to be in presence of them that have the words of eternall life but it is farre more excellent to be present with eternal life it self but not only to be deprived of his presence but to be cast into utter darkness is extreme misery If we might be choosers for our selves as the Devils choesed to goe into the hoggs 〈◊〉 the eighth chapter and the thirty first verse So if we might choose some place if it were but to return to the world again it were some mitigation but when we have not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is greater cause of misery we are not only deprived of light but cast into a place of darknesse And this punishment is very just that the unprofitable servant should be cast into darknesse which did darken his talent and hid it as the Prophet speaks of cursing Psalm the hundred and ninth He loved not blessing then let it be farre from him So quia non dilexit lucem non veniat ei lux extinguit scintilla gratiae ne videat lumen gloriae Which punishment how grievous it is appears for that the beholding of light as the Preacher saith Ecclesiastes the eleventh chapter is so comfortable to the eyes As Paul was out of hope of recovery when he and the rest could see nothing but darknesse Acts the twenty seventh chapter And God plagued the Egyptians with darknesse as the greatest plague he could lay upon them And the Apostle to shew the grievous punishment of the evil Angels saith They are reserved under darknesse the second epistle of Peter the second chapter for tenebrae formidolosae Again He is punished not only with darknesse but also with weeping and gnashing of teeth A man may have some comfort in darknesse it is the best time to sleep and meditate but the unprofitable servants being cast into darknesse shall have neither of these comforts to mitigate his punishment For there he shall feel the worm of conscience gnawing him which shall never dye and be tormented with the fire that never goeth out Mark the ninth chapter He shall have all things that may continue and increase his weeping But in these words the Holy-Ghost pointeth out two things The certainty and the measure of weeping in
restored to it The answer is Genesis the third chapter and the twenty second verse the punishment laid upon him was 〈…〉 forth his hand and 〈◊〉 of the 〈◊〉 of life But if there be a power given to man to eat of the tree John the nineteenth chapter and the eleventh verse then he may take of it Man of himself may not 〈◊〉 into Paradise but if that power of returning be given him which Christ gave to the 〈◊〉 Luke the twenty third chapter 〈…〉 thou be with me in Paradise then he may enter Now Christ 〈◊〉 purchased to us a new right of returning and by virtue thereof we have power to eat of the tree of life and he gives us licence to enter into Paradise Applicatâ—… But to apply this Scripture to our present purpose 〈…〉 thing in the Sacrament that disposeth us to life and 〈…〉 of life no lesse than the tree of life For herein we are 〈◊〉 of that bread of life which our Saviour speaks of 〈…〉 I am the bread of life that 〈…〉 of 〈◊〉 bread shall live for ever 〈…〉 Father so he that 〈◊〉 me 〈…〉 the fifty seventh verse So that whether it be the 〈◊〉 of the 〈…〉 Paradise or the bread of life in the Sacrament we see there is a 〈◊〉 affinity as appeareth if we compare this 〈…〉 the second chapter and the 〈…〉 which as the Apostle 〈◊〉 in the 〈…〉 tenth chapter and the third verse 〈…〉 whereof we are partakers in this 〈◊〉 of 〈…〉 blood This scripture 〈◊〉 of two parts The 〈◊〉 and the Promise 〈◊〉 〈◊〉 Touching the conjunction of these two 〈…〉 when Christ promiseth to him that 〈…〉 tree of life which 〈…〉 God and no matter of 〈◊〉 and that he will not 〈…〉 that doe nothing for it is not the bread of 〈…〉 is bestowed on them that doe 〈…〉 sixt chapter In the Promise we are to know That the Paradise and tree of life which Christ promiseth is not that earthly Paradise planted at the beginning for Adam nor that tree of life appointed for the prolonging of his natural life but a better Paradise the other was Adams Paracise but this is called Gods Paradise the other was a Paradise on earth but this a celestial Paradise that into which the Apostle was caught up in the second epistle to the Corinthians the twelfth chapter which he himself saith was the third Heaven the Paradise which Christ here promiseth is that wherein he himself is a Paradise of all joyes and happinesse of which he saith Father I will that they be with me where I am that they may behold my glory John the seventeenth chapter and the twenty fourth verse For as God himself is a spirit so his joy and happinesse is spiritual and the place wherein he is is a spiritual Paradise Such joy was that he speaks of Matthew the twenty fift chapter Intra in gaudium Domini So are we to think the throne of God the Father where Christ sitteth Apocalyps the third chapter and the twenty first verse that it is the heavenly joy and glory which he enjoyeth in heaven So saith the Wise man Proverbs the thirteenth chapter that there is ordained this tree of life wherein we have the accomplishment of all our desires which is no where but in Heaven where God is all in all For the tree of life which Christ promiseth to him that overcommeth It is another manner of tree than that in the garden of Eden That was a natural tree appointed to preserve Adams natural life but this a is spiritual tree and preserveth supernatnral life And albeit Man being debarred of this natural tree in the Garden dyeth a bodily death yet this tree in the Paradise of God keeps us from being hurt of the second death Apocalyps the second chapter and the eleventh verse Christ himself saith of himself I am alive but I was dead and behold I live for evermore Apocalyps the first chapter and the eighteenth verse that is he lost the natural life but now he lives a supernatural life and so shall all his members that eate of the tree of life which he promiseth Well is the state of our death and rising again shadowed out by a tree for as Job speaks Job the fourteenth chapter There is hope of a tree that though it be cut down yet it will sprout out and the branches thereof will shoot forth So though we dye a bodily death yet there is hope that we shall rise again and live a supernaturall life which we obtain by eating of this tree of life The center of our desire is the tree of life the circumference is Paradise wherein we have promised us not only coronam vitae Apocalyps the second chapter 10. But the crown of glory the first of Peter and the fift chapter And the crown of joy and happinesse the first of the Thessalonians the second chapter and the nineteenth verse We shall have our saciety of pleasure and whatsoever mans heart can desire for we shall be in the presence of God whose right hand is pleasure for ever Psalm 16. Dabo From the condition we are taught that this promise is not to be cast upon us but given and it is not a generall promise but made particularly to him only that overcometh Which condition carrieth us to the promises of virtues made by God Genesis the third chapter where God proclaimeth war between the woman and the serpent between the womans seed and the serpents seed Vincentis And Christ rels us hore that he which is conqueror in this war shall injoy Paradise and be restored to the tree of life for no man is crowned except he both strive and strive lawfully the second of Timothy the second chapter Cum Serpente 〈◊〉 suo The battail that we are to fight is either with the Serpent himself or with his seed With the Serpent we are at warre as the Apostle sheweth Ephesians the sixt chapter and the twelfth verse We fight not with flesh and blood but with principalities and power Such a fight did the Apostle feel when the Angel of Satan was sent to buffet him the second epistle to the Corinthians the twelfth chapter And of the victory against this enemy the Apostle saith Young men I write to you because you are strong and have overcome that wicked one the first epistle of John the second chapter and the fourteenth verse The warre which we have with the Serpents seed is 1. Intra First within us for his poyson infecteth our inward parts not only the Reins by stirring in us fleshly lusts which fight against the soul the first epistle of Peter the second chapter which must be overcome as the Apostle exhorts Colossians the third chapter Mortifie your earthly members but the heart also by that boyling lust of revenge which made Cain one of the Serpents seed to kill his brother the first epistle of John the third chapter and the twelfth verse
between faith and natural affection which he felt when he was commanded to offer up his 〈◊〉 〈◊〉 and those agonies which David selt in his own heart Psalm the fourty second Why art thou so heavy O my soul Psalm the seventy seventh and the eighty ninth verse These Combats and spiritual Battails were more grievous to David than those which he fought with the Philistims with Saul or any other outward enemies whatsoever The Battails fought between these two parties are in Scripture four The first is that which in the beginning was fought between them that when the one said Isaiah the fourteenth chapter and the thirteenth verse ascendam the other went down when the one said I will sit they said he should stand Daniel the seventh chapter when the Dragon said I will be like the most high the other said Michael who is like God The second is that which Jude speaketh of that there was a conflict between Michael the Archangel and the Devil about the doad body of Moses verse 9. The third is mentioned in Daniel the tenth chapter the thirteenth verse where when the Church was in thraldom and captivity under the Persians and Chaldeans the Dragon would have kept them still in bondage but Michael fought for their 〈◊〉 The fourth Batrail is that which is here fought by Michael for a full deliverance of the Church for we see the Dragon stood before the woman that was ready to be delivered that he might devour the child verse the seventh And because he was taken up unto God the Dragon persecuted the woman And for that he could not prevail against her he made warre with her seed Apocalyps the twelfth chapter and the thirteenth verse that is with them that keep the commandements of God For if the Devil fought with Michael for Moses body being dead de 〈◊〉 Jude the ninth verse much more will he fight for Christ being borne If he warre against the Synagogue of the Jews much more against the Church of Christ consisting both of Jews and Gentils And as the Angels offer fight for the one so will they for the other For it is plain that the Angels are first in arms when any injury is offered either to the Child or the Woman or to her seed What this Battail was between the Dragon and the Child the opinion of the Church is That albeit the Devils by their creation were glorious Angels yet they might be content not to presume so farre as to be like the most high but after the manifold wisdome of God was made known by the Church unto principalities and powers Ephesians the third chapter and the tenth verse that is when they saw it was Gods will that the Child born of our flesh and taken out of the earth was taken up into Heaven to the throne of God This was it that stirred them up to battail For howsoever they be constrained to submit themselves to God yet they cannot abide to honour a peece of clay And albeit they could not be equal with God yet they would retain a superiority above men which thing being not granted them they are incensed against Christ They think it a great indignity howsoever they have done service to men tanquam Domini as things pertaining to the Lord that now they should doe service to men tanquam Domino But this they are inforced to perform to Christ who is exalted in his Humanity and in as much as Christ hath taken our nature they must adore our nature This is that which the Dragon and his Angels would not yeeld unto But they prevail not in this fight Again the consideration of this which the Apostle 〈◊〉 That God spared not the Angels that sinned the second epistle of Peter the second chapter Angelis peccantibus non pepercit may greatly provoke the Angels to battail That albeit he spared not the Angels that sinned yet he will spare men when they sinne this is a great assault But that is more Nusquam Angelos assumpsit sed semen 〈…〉 Hebrews the second chapter and the sixteenth verse That he will not grace the names of Angels as to assume their nature but prefers the nature of man and that they must adore that person that is be come man this might be a 〈◊〉 remptation As also that which the Apostle affirms the first epistle to the Corinthians the sixt chapter and the third vorse That the nature of man shall judge Angels this might greatly offend them And the Dragon and his Angels will no doubt suggest these thoughts into Michael and his Angels but yet they 〈…〉 The more high and honourable any spirit is the lesse can it 〈◊〉 any indignity And seeing the Angels are such honourable spirits they must needs take it very ill that not only mans nature is exalted above theirs but that they mult doe service unto men not as things pertaining to the Lord but as to the Lord himself This must needs offend them That when they sinne they finde no favour but if man sinne he is spared That when the Sonne of God doth manifest himself to the world he doth not vouchsafe the Angels so much honour as to assume their nature but takes the seed of Abraham and that he will in the last time make men judges of Angels In this manner did the Dragon and his Angels oppose themselves against Michael and his Angels but we see how he doth resist all these temptations and assaults and therefore this battail is worthy to be kept in remembrance The Conquest followeth Wherein we see that in steed of perswading Michael and his Angels that they should not look at the mysterie of Christs Incarnation we see the Angels are content 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first epistle of Peter the first chapter the eleventh and twelfth verses to stoop down to look into those things that concern Christ. Whereas they were perswaded to turn their backs on Christ we see they all fall down and worship him Hebrews the first chapter and sixt verse They all acknowledge Worthy is the Lamb to receive power riches honour and glory and majesty praise and honor and glorie to him that sitteth on the throne and to the Lamb for evermore Apocalyps the fift chapter the twelfth and thirteenth verses And instead of exalting themselves they are ready to offer battail to them that perswade them hereunto as Davids heart was more inclined to Joab than his wicked sonne Absolom which made him make Joab a means for his restoring into his fathers favour So God is more inclined to be mercifull to men that sinne than to Angels and that is it that makes the Angels submit themselves to the nature of men So that they see Christ vouchsafeth to call us Bretheren Matthew the twenty fift chapter and the fourtieth verse so they are glad to claim brotherhood of us Apocalyps the twenty second chapter as the Angel said to John I am one of thy brethren In as much as God exalts the male
child and the woman to be in his Throne the Angels are ready to fight for them In that it is said The Dragon prevailed not it may be gathered that for all that he might begin again but where it is added And their place could no more be found in Heaven thereby we learn that Michael and his Angels set upon the Dragon and his Angels and drave them out of Heaven That which ariseth from hence on our parts is of two sorts First The thankfulnesse we are bound continually to render to God that we are of such regard in his sight that in Heaven they fight for us the elect angels with the evil angels Michael with the Dragon and his companie It is that which Christ tells us Luke the eleventh chapter When the strong men keep the Palace all things are in peace but then comes a stronger c. Man is even in the estimation of the Devil a Palace howsoever we by our sinnes make our selves a Hogstie therefore both Christ and the Devil esteeming so highly of us we may not esteem basely of our selves The angels have charge not only to keep us Psalm the ninty first but to wage battail about us and therefore it is plain the soul of man is no mean thing The Angels as we see are ready to enter field with the Dragon and his Angels Neither doth Heaven only take this care of us but the Earth also is ready to help us and openeth her mouth and swalloweth up the flood which the Dragon casts out of his mouth Apocalyps the twelfth chapter and the sixteenth verse Therefore if they have such care of us it is reason we should have care of our selves if they take such care for man that is but earth then ought we for Heaven to be carefull If no man be crowned no not the Angels themselves except they strive aright the second epistle to Timothy the second chapter no more shall we be crowned unlesse we be as carefull of our selves as the Angels If the Angels were so busie to defend the earth we must be more diligent to fight for Heaven Again here we see that to come to Heaven is a matter of fight and wrastling Ephesians the sixt chapter If we look upon Christ and the Apostles we will say it is Lucta a wrastling but if upon common Christians it is but Ludus a pastime and sport And he that stirrs up this warre and conflict is not dead howsoever he was put to the worst but only driven out of Heaven That battail which was in Heaven among the Angels is come down to men on earth and now the Dragon fights with the womans seed and therefore it imports the womans seed to fight with him For the warre we have is not only with flesh and blood that is with our own passions and affections which is the philosophical warre though we must fight with them also because fleshly lusts fight against the spirit the first epistle of Peter the second chapter and the eleventh verse But our wrastling is chiefly with the spirits with spiritual wickednesse in heavenly places Ephesians the sixt chapter And what is this enemy the Dragon foolish and weak after his conquest had over finne No he is the old Serpent therefore full of experience These enemies or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephesians the sixt chapter therefore they want no power But are they discouraged upon this overthrow No but he is the more fierce and his wrath kindled knowing his time is but short Apocalyps the twelfth chapter and the twelfth verse Then seeing we have such an enemy we must strive rightly if we will be crowned si place at Corona place at studium we must take the more heed to our selves because as Gregory saith Magis est fortis nostrâ negligentiâ quà m 〈◊〉 potentiâ Secondly As we give God thanks that he makes this account of us so are we to thank him that he hath created and commanded such excellent spirits to fight for us and to pray that they which have thus fought for us in Heaven may in earth fight with us to help us that as they have cast him out of Heaven so 〈…〉 come him in earth We are to thank God that we which by our sinnes have made our selves like the beasts that perish 〈◊〉 the 〈◊〉 shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke the twentieth chapter and to 〈◊〉 that we may drive the Dragon into the bottomlesse 〈◊〉 Thirdly we are to take heed that we provoke not the Angels with our misdeeds Exodus the twenty third chapter and twenty first verse nor alienate them from us with the wicked words of our mouths Ecclesiastes the fift chapter and the fift verse If we suffer our selves to sinne by filthy words and speeches we make them turn their favour from us When we come into the Church we must come with a due regard and reverence propter Angelos the first epistle to the Corinthians the eleventh chapter for by rude and uncomely behaviour in the Congregation and by suffering our mouths to utter offensive speeches we offend the Angels and deprive our selves of their favour so as they will not care for our safeguard But if as the Angel tells Danil Daniel the tenth chapter and the twelfth verse We set our hearts to understand and to humble our selves by fasting before God that may draw their affection towards us for repentance is that which doth minister joy to the Angels in Heaven Luke the fifteenth chapter Lastly By this means though we obtain not such a perfect conquest over the Dragon as the Angels did yet we shall attain to the first degree though we cannot drive him out of earth as they did out of Heaven yet we shall obtain thus much That he shall not prevail against us no more than he did against them We see it in Paul though he fought never so much yet he could not avoid it but sinne would dwell in him Romans the seventh chapter but this victory he obtained that it did not reign in his natural body Romans the sixt chapter Though till our corruption be dissolved we shall not drive him out we shall so be armed That he shall not prevail against us We must indeavor our selves that by thankfulnesse to him for vouchsafing to us this help and by intercession to continue the same we may still resist the Dragon not suffering our selves to take the soyl howsoever we cannot utterly drive him out And in this respect when we shall be like the Angels then shall we tread Satan under our feet then shall the Dragon be bound in chains and cast into the bottomlesse pit so shall we have a final conquest over him Now we must labour to 〈◊〉 to the first degree of the Angels victory and so shall we be crowned Quicquid dat mihi Pater ad me veniet eum qui venit ad me nequaquam ejecerim foras John 6. 37. Octob 7. 1559. THE words are Christs and are
either promise that which they cannot perform as being weak as Psalm the twenty first and the tenth verse or which they will not perform as Naball in the first book of Samuel and the twenty fist chapter But if we can finde one that is both able and willing to keep his promise that is a great kindnesse not to be distrusted And such a one is God who of his own goodnesse is become indebted to us by making us most great and pretious promises he is true of his word for he is Deus mentiri nesciens Titus the first chapter he cannot lye And for his power and ability Apud eum non erit impossibile omne verbum Luke the first chapter And for his willingnesse the Angels testifie of it that there is in God good milk towards men even the same which he heares to Christ his own Sonne of whom he 〈◊〉 from heaven in the third chapter of Luke This is my 〈◊〉 Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly For the thing promised Though it be God that 〈◊〉 yet if the thing promised be a matter of no great value wee respect it the lesse but this is a great and most 〈◊〉 promise Now that is pretious for which a man will give any thing as for a pearle a man will sell all that he hath to composse it Matthew the thirteenth chapter and what will 〈◊〉 a man give for the ransome of his soul the whole world nay a thousand of worlds is little enough to give for it Matthew the sixteenth chapter and the sixteenth verse So then this promise is pretious in respect of the thing promised Secondly It is pretious in regard that it cost dearly For wee are bought not with corruptible things as silver and gold 〈◊〉 with the 〈◊〉 blood of Christ in the first epistle of Peter the first chapter and the eighteenth verse Thirdly It is a pretious promise in this respect because our blessednesse here promised stands not only in having our sinnes forgiven or in being made righteous that is not the thing we are 〈◊〉 with or to be with God which was the desire of our first Parents Genesis the third chapter and of Lucifer Isaiah the fourteenth chapter ero similis 〈◊〉 but it stands herein that we shall be made partakers of the Divine nature and enjoy those things 〈◊〉 eye bath not seen c. in the first epistle to the 〈◊〉 the second chapter and the third verse he doth not promise that we shall be partakers of Gods glory joy and felicity as 〈◊〉 sonnes would have been Matthew the twenty first chapter but 〈◊〉 of his nature That as we are subject to sicknesse death and all crosses by being partakers of the nature of the first Adam so we shall be partakers of glory joy and 〈◊〉 And being partakers of the second Adam as the branches receive life from the vine John the fifteenth chapter so it shall be between Christ and us he will derive his benefits to us As the 〈◊〉 is holy so wee that are branches 〈…〉 shall be 〈◊〉 Romans the eleventh chapter and the sixteenth verse As we partake of the miseries of the first Adam so of the joy and 〈◊〉 of the second Adam As we have been partakers of the 〈◊〉 so of 〈…〉 in the first epistle to the 〈◊〉 and the fifteenth chapter Fourthly If we consider from how base estate we to whom this promise is made are 〈◊〉 not only from the nature of 〈◊〉 Psalm the fourty ninth Of wormes and 〈…〉 17. and which is more base from being the Children of wrath 〈◊〉 the second chapter and Children of the Devil Acts the thirteenth chapter to be partakers of the divine nature that will 〈◊〉 to be a 〈◊〉 promise containing matter of so great comfort whereby that is by the knowledge of God that hath called us to glory and 〈◊〉 or by whom that is by Christ taking knowledge of him as in the fifty third chapter of Isaiah My 〈…〉 by his knowledge shall 〈◊〉 many and in the seventeenth chapter of John and the third verse This is eternall life to know thee and Jesus Christ. The Heathen and Turkes are not capable of this pretious promise because they take no notice of Christ It is a promise made to Christians for because they are partakers of flesh and blood He also took part with them Hebrews the second chapter As Christ took part of our nature so he makes us partakers of his It is the Christian only that beleeves this and therefore he is capable of this so pretious promise for albeit Christ were man yet it pleased God that the fulnesse of the God head should dwell in him bodily Colossians the second chapter and the ninth verse and as he is in us by his humanity so are we in him in respect of his Divinity God partakes with Christ because of his Divine nature and man partakes with Christ in as much as he hath assumed our humane nature He is partaker of our humane nature for he is flesh of our flesh and bone of our bone Ephesians the fifth chapter and we by his Spirit are partakers of his Divine nature for in the first epistle to the Corinthians the sixth chapter He that cleaveth to the Lord is one spirit Hereby we know that we dwell in him and he in us by the spirit which he hath given us in the first epistle of St. John the fourth chapter and the thirieenth verse Christ imputeth his nature two wayes First by regeneration in Baptisin for except ye be born again of water and the holy Ghost John the third chapter Secondly by eating and drinking in the Sacrament In which respect the Apostle saith that we must bibere spiritum the first epistle to the Corinthians the twelfth chapter and the thirteenth verse In this life we must seek for Gods grace and glory and he hath promised to give both Psalm the eighty fourth and then we shall Intrare in gaudium Domini Matthew the twenty fift chapter and so we shall be alwaies with him the first epistle to the Thessalonians the fourth chapter and see him as he is the first epistle of John the third chapter and the first verse that is be partakers of his divine nature and which goes beyond all he shall not be glory in one and joy in another and immortality in a third but he shall be omnia in omnibus the first epistle to the Corinthians the fifteenth chapter and the twenty eighth verse Now the promise is with a restraint nobis qui that is to us which eschue the corruption The like we have in John the third chapter and the sixteenth verse ut omnes qui credant and Matthew the eleventh chapter Come to me omnes qui And great reason it is that if we will have God to perform his promise to us we keep the condition on our part towards him so the Apostle disputes in the second epistle to the Corinthians the seventh chapter and the
seeth God the Father as he saith He that seeth me seeth the Father When Moses desired God to shew him his glory Exodus the thirty third chapter though he shewed but his back parts yet it was so glorious a sight that they that beheld Moses face saw the skin shine Exocus the thirty fourth chapter so that he was fain to cover it And as in the second epistle to the Corinthians the third chapter we are transformed into his image Christ in his corruptible nature being transfigured in the presence of his Disciples was so glorious that they desired they might goe no more home Matthew the seventeenth chapter Therefore if the fight of Gods presence be a matter of so great joy non videbitis must needs be occasion of great sorrow Which is exemplified in Adam who having sinned though he were in Paradise a place of all comfort yet he had no joy because he could not see God as he was wont Therefore Cain complaineth I am cast out of thy presence Genesis the fourth chapter And not only the Reprobate but David saith Psalm the thirty first and the twenry second verse I said in my haste I am cast out of thy presence or fight which shewed that as videbitis must be the persection of all felicity so non videbitis is the summe of all misery especially if it be not qualified with modicum Psalm the thirteenth How long wilt thou forget me O Lord for ever Psalm the seventy seventh Will the Lord absent himself for ever Psalm the eighty ninth And that which he faith John the fourteenth chapter and the nineteenth verse The world shall see me no more if modicum be not added there is no 〈◊〉 like this Out of this we learn to seek Gods favour as Psalm the twenty first and he saith Seek my face to answer My heart never leaveth thinking on this And if we have lost the comfort of it to complain as David Psalm the thirty first I am cast out of thy presence For albeit men in the time of their youth delight in other fights yet the dayes will come when they shall say Shew us the lights of thy countenance Psalm the fourth Turn us again O Lord shew us the light of thy countenance and we shall be whole Psalm the eightieth We shall desire to see one of Christs dayes Luke the seventeenth chapter and the twenty second verse All flesh shall see him at his appearing even they that pierced him Apoc. 6. Secondly We are to inquire what manner of sight he speaketh of for as much as men see not only with bodily eyes but with the eyes of understanding They that with their bodily eyes beheld Christ before his Passion and after his Resurrection did not understand it Luke the twenty fourth chapter and the eleventh verse As there is an outward light so an inward light of the minde into which the doctrine of the Gospel doth shine the second epistle to the Corinthians the fourth chapter as the light of the Sunne 〈◊〉 to our outward sense There are things that cannot be seen of the bodily eyes which we doe yet behold and look on with the eye of faith the second epistle to the Corinthians the fourth chapter and Moses is said to have loved God invisible Hebrews the eleventh chapter So the bad qualities of men as 〈◊〉 are invisible to the outward eye but yet we see it by the light of our understanding Such a sight is that which he promiseth John the fourteenth chapter I will make my self manifest to him He shewed himself to Judas as well as to Peter bodily But as it was a special touch wherewith 〈◊〉 now touched the hem of his garment and was healed Matthew the ninth chapter so the view that Peter had of Christ had another manner of effect then Judas beholding Luke the twenty second chapter But even this spiritual sight hath also a deceit as in the first epistle to the Corinthians the thirteenth chapter Now we see through a glasse but then face to face So there are two words to that purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see in a glasse but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to see a thing as it is The Angels doe continually behold Gods face we have but an enigmaticall sight of him in this life and it is soon lost as Christ being risen from death was seen of Mary Magdalen and others in the habit of a Gardiner To them that travelled to Emaus at one time they did see him and at another time they could not see him Touching which he that shall consider the desire which the Saints of God have of this benefit shall easily perceive what matter of sorrow it was for Psalm the ninety second My soul is a thirst for the living God Psalm the eighty fourth it saith For the City of my God again How long wilt thou forget me for ever but modicum videbitis that gives comfort again Heavinesse may endure for a night that is modicum non videbitis but joy commeth in the morning that is modicum videbitis Psalme the thirtieth The delaying of hope is the fainting of the heart Proverbs the eighteenth chapter but the desire accomplished is the tree of life Modicum videbitis is as the tree of life that quickens the sool Isaiah the sixty fourth chapter For a moment in my anger I forsake them but with great compassion will I gather them As he gives the matter of grief in non videbitis and comfort in videbitis ye shall see me within a while so in the reason quia vado that is the grief but ad Patrem that is matter of comfort He goeth but woe to him by whom she Sonne of man goeth Matthew the twenty sixt chapter that is matter of sorrow but when he saith ad Patrem that is not to an enemy that keeps me long from you but to my father the same that sent me at my birth and will send me again by my Resurrection Secondly As he went to 〈◊〉 a cruel Judge on earth so to as severe a Judge in Heaven But yet when you heare me say Why hast thou for saken me yet still he is my Father as if he should say this is a hard way but yet I must goe this way Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not quia but quòd vado that is the contrary I shall be carried up in a cloud Secondly From the consideration of Christs words verse the fift I goe my way and none 〈◊〉 me whither I goe that is to be understood as of the place whither but to what purpose for of the place Peter asked in the thirteenth chapter and the thirty sixt verse Domine quò vadis So here the placing of ad Patrem is to shew that he went to reconcile God not only that he be no enemy but propitiou and favourable not as a friend to a friend but as a father to his children to make us the children
verse they say Angells were created yesterday as it were the next day before after David saith in the hundred fourty eighth Psalm and the second verse Praise ye him in the high places he saith first Praise him all his Angells In six dayes the Lord made the Heaven and the Earth and all that in them are in making Heaven he made all things as Angels in the Heaven Exodus the twentieth chapter As Hell hath been prepared of old so the Devill hath been a murtherer from the beginning John the eighth chapter and the fourty fourth verse It hath been questioned whether the fall of Angels was the first or second day Secondly They say there is no mention made of goodnesse because division was in the second day and therefore no goodnesse but notwithstanding the division there is a union In the dayes of Peleg the earth was divided the tenth chapter and the twenty fift verse At the building of Babel was the division of tongues which was confusion the eleventh chapter and the ninth verse This division of the second day is of things of diverse natures therefore good Likewise they say there is no mention of good because that was made that day namely the divided waters the upper and nether waters were the deluge and destruction of the world afterward But by them he punished mans wickednesse and the worlds sinfulnesse but to give to give to each his reward and desert to the godly glory to the wicked punishment this his Justice is full of Goodnesse Num 〈…〉 is Infâ—…stis say the Papists yet Matrimonium eft binorum So litarinesse is not good which God perceiving he made to man an helper the twenty eighth verse of the next chapter We say in a Proverb Secâ—… omnia sunt prospera yet it was said dies secundâ—… was infâ—…stus But it was Jeroms blemish who is not to be excused for who is blamelesse for he that first devised that opinion did first strangle it Division signifieth as well conformity as confusion and where reward is for desert that is good All that God made was very good the thirty first verse of this chapter The action of goodnesse is suspended the number is suspended till both be perfected which is after in the third day in the which day you shall finde goodnesse twice when the second day as the Seâ— was perfected the day was pâ—…ed but the work was ended This I doe take in the course of 〈◊〉 reason Et fuit ita Nam produxit terra herbulas herbas sementantes semen in species suas arbores edentes fructum in quibus semen suum est in species suas vidit Deus id esse bonum Sic fuit vespera fuit mane diei tertii Gen. 1. 11.12.13 Place this in pag 72 after the Sermon upon Gen. 1. 11 WE have heard of Gods Decree commanding and the returne executing it and his censure approving that is made which in every dayes work is set down in these three phrases fiat erat sic bonum erat Of this third dayes work we have handled before we have heard the first part namely Gods word commanding the Earth to bud forth hearbs and seeds and trees c. now it remaineth to speak of the other two And first of the return and execution And it was so For the Earth according to every 〈◊〉 and title of Gods word fulfilled Gods will and brought forth all sorts of hearbs and trees and buds and fruits and seeds leaving nothing undone which was commanded Touching which besides the obedience of this Element in executing Gods Decree we note a special Certificate under Gods hand as it were for the discharge of this Creature in the dispatch of his work and that without delay with all haste and speed Which reproveth not only our disobedience to God but also our dulnesse and slownesse in doing any thing which God commands For with us it is one thing to doe a thing and another to doe it willingly and quickly with expedition and speed For when God doth command any thing we put it off with this delay erit sic it shall be so hereafter when we can finde leisure and fit time It can seldom be said in the present tense erat sic it was performed without delay For we are as Salomons debtors which bid God stay till tomorrow or the next day Proverbs the third chapter before he can finde leisure to pay this debt and duty of obedience Secondly In that the return in the end of the eleventh verse was erat sic it was so two things are to be noted out of the nature of the word First a congruity of the performance answerable to the commandement in every point for here is specified just so much done as was required nothing too much or too little to teach us that our obedience must be such We must not deficere in necessariis nec abundare in superfluis The other point is for continuance or perpetuity for the word signifieth that it was so surely and firmly done as if it had a sure basis or foundation for continuance that it might never fail we see it holdeth and endureth ad hunc usque diem our eyes and experience seeing that it is 〈◊〉 The last thing we gather by opposition That Gods word was the cause and is that hearbs and trees doe bear fruits and trees So è contra it is the same word of God saying Let not the Earth nor the trees bear which is the cause of 〈◊〉 and want If for our sinne they fail any year ab ejus 〈…〉 interdicto 〈◊〉 If therefore we disobey Gods 〈…〉 be our punishment That his word shall 〈◊〉 the Earth to 〈◊〉 encrease and to deny us his fruits The second part is the censure and approbation of God saying that it was good I said before there are 〈◊〉 sorts of good 〈◊〉 honestum secondly utile thirdly 〈◊〉 each of which we shall see in the earth and the fruits thereof For honesty and moral good we see it is gratefull to the owner or 〈◊〉 which laboureth therein faithfully and gratefully repaying and requiting his 〈◊〉 and labour thereon For profit it veeldeth 〈◊〉 〈◊〉 both for man and beast and so necessarily good is it in this 〈◊〉 that without it the King cannot live Ecclesiastes the fift chapter and the eighth verse For pleasure and delight either of the eye to behold it or of the taste to relieve it it is most delicious and delightfull Milk Wine and Oyle Wheat and all other grain which are both for variety and necessity we receive by Gods 〈◊〉 from the fruit and increase of the earth and trees And therefore is every way good Postea dixit Deus Abundè progignunto aquae reptilia animantia volucres volanto supra terram superficiem versus expansi Coelorum Gen 1. 20. Place this in the beginning of pag. 84. THIS verse and the three following 〈◊〉 contain in them the first dayes work by which both the
sound of voyce Psal. 14. 1. So there is a double word speaking the one is verbum vocis the other cordu But to speak truly and properly there is but one word which is in our hearts as our word is first cloathed with aire and so becommeth audible to mens eares so faith one Christ the word of his Father being cloathed with 〈◊〉 was visible and manifest to all men So to conclude the word is that he conceived first in the Closer as I may say of his 〈◊〉 and then doth make it plain here by Creation and after by redemption And here we may learn the difference between us and God In us there is one thing by which we are and another thing by which we understand and conceive things but in God both his being and understanding are of one and the same substance And this substantial Word of God is that where with St. John beginneth his Gospell God created that which was not but the word was in the begining Therefore it is verbum increatum it made all things at the beginning Coll. 1. 15. 16. Therefore it was before the beginning John 17. 5. Thus we see as Christ saith how Moses scripsit de me John 5. 46. this word of God is proceeding from God John 8. 42. as the holy Ghost doth also John 15. 26. The proceeding of the Sonne is four folde But Christs manner of proceeding is determined after four sorts First as a sonne proceeding from a Father Secondly as an Image from a Picture Thirdly as the light from the Sunne Fourthly as a word from the speaker as a Sonne from the Father Psal. 2. 7. this day I begot thee this day that is from all eternity for to God all times is as one day also he begot him in respect of the connaturality and identity of nature and substance that he hath with God the Father As an Image from a pattern that is in likeness and resemblance to the Father Coll. 1. 15. for he is like God in property and similitude of quality and therefore is called the lively and express character and graven Image form and stamp of his Father Heb. 1. 3. Thirdly in respect of Coeternity For as the light proceeded from the Sunne so soon as ever the Sunne was so did Christ the word from eternity Heb. 1. 3. and therefore he is called the brightness of his Fathers glorie So at what time God was at that time the brightness of his Sonne appeared and shone from him Last of all in regard of the immateriality 1. John 1. For as a word conceived in us is no matter or substance so this was Coemateriall but an incorporeall generation Thus we see that his proceeding is foure fold Christ distinct in person one in substance Now this word is distinct from the Father in person and one with him in substance That he is distinct from him it appeareth Gen. 19. 24. Psal. 110. 1. the Lord said to my Lord 30. Prov. 4. what is his name and what is his sonnes names Esay 36. 9. the father brought forth a sonne ergo divers from himself Touching the Godhead of Christ Job saith surely my Redeemer liveth and I shall see God with these eyes Job 19. 25 26. Psal. 45. 7. God even thy God shall annoynt thee There is God annoynting God for he is called thy God also whom wee must worship Esay 9. 6. Jer. 63. 6. his name is the righteous God In the new Testament Rom. 9. 5. even as he was verbum incarnatum 〈◊〉 Tim. 3. 16. and John 17. 2. this is eternall life to know God and him whom he sent Jesus Christ. I have made it plain before that the Heathen had notice of his second person As the Persian called him the second Understanding The Caldeans called him the Fathers Understanding or Wisdome Macrobius a Counsell or Wisdome proceeding from him so may we say likewise of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is attributed to Christ for they seem not to be ignorant of that name Some called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is verbum Hermes calleth him the Naturall Word of God Orpheus the Word of the Father And Plato most plainly in his Epistle to Hormias But most strange is that which 〈◊〉 writeth inlib de preparatione Evangelii scited out of AEmilius and Heraclitus and let this suffice for the distinction of the duty and notice of Christ which is Verbum Dei Now this word hath a relation to him that speaketh it and also to the things Created therefore it is called verbum expressivum in respect of God and verbum factivum in regard of his works for his Precept did in respect of himself express his Will but in respect of us it had a power to Create and make things that were not Therefore 1. John 3. he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the 15. verse he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that both in regard of his Father and us he is a word Little divinity and much danger is in those late Divines which say that this was but a temperarie word which God used in Creating all things for we see this is verhum increatum and the very root of which all that is said after are but as branches derived therefrom And thus much for the authority of this Word Fiat lux Now to the Creation of light Moses maketh plain mention That the first several thing which God perfectly made was Light Wherefore we will first speak of the Order then of the Nature God is Pater Luminum Jam. 1. 17. Therefore first he brought forth light as his sunne But some having little Philosophie in them doe reason against this work of God very impiously as if it were not to be said that light was made three dayes before the Sunne which is the cause thereof But if we respect God the Father of lights or the Sunne which is the light of the World or the necessity of light for Lux est vox verum because that which things cannot express by voyce and words they doe plainly shew by the comming of light which manifesteth all things Again God being about the work of distinguishing it was necessary first to make the great distiuguisher of all things which is light for in nocte est color omnibus idem tenebrae rerum discrimina tollunt but the light distinguisheth one thing from another Again of the three beginnings we shew that the first beginning was of time but we could not have a morning to make a first day without light of it was first made for the naturall common Clock of the world to distinguish times is the course of light and darkness which is the essence of day and night Furthermore we have seen that the Heavens were the first and most excellent therefore the light being the first quality and affection of the the Heavens the first body made must by right order be made first Last of all we