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
as molten glasse Job 37. 18. and they shall dissolve and melt again in the last day 2 Pet. 3. 10 11 12. so that in this depth of water is conteined the matter whereof the high heavens were made St. Austine calleth it inordinatum mensitatem aquarum that is a disordered for they had no limit or bound nor any order or course in them they were without any shore Psal. 104. 6 9. for they were above the mountains and prevailed over all untill God did limit them and set them their bounds Pro. 8. 27. which they should not passe to cover the earth yea and also God limitted the upper waters and bounded them in Clouds Job 26. 8. so that the Clouds break not he also made doors and barrs for the Sea below Job 38. 10 11. and said thus farre you shall come and no further Touching their first disorderly motion it is set down Psal 93. 3 4. the flood did rage horribly and they did lift up their waves but now God hath set them a most orderly and profitable and necessary course eundo redeundo Psal. 104. 10. of ebbing and flowing by course and recourse of times and tides These deeps had a face nay as the word signifieth it had two faces in which the Philosophers doe easily consent and agree with him for all know that this globe hath a double hemisphere yea one half sphere is the upper face of the earth and the other is the nether face of the earth now he telleth us that then the darknesse was over both faces of the earth and waters and not as it is now for when it is dark night with us it is bright day with the Antipodes which are as the nether face of the earth but then it convered all with obscure darknesse 3. Thirdly As for darknesse we are not to conceive any otherwise of it then to be only a privation defect and absence of light which then wanted for as one faith tenebrae erant id 〈◊〉 non erat lux So that by the negative he sheweth that there was a privation of light not that this privation followed the habite as if there had been light but that the darknesse was first over all before there was any light made 45 Esay 7. it was said that God created darknesse but that was by denying unto things light for herein appeared Gods power in that as he made something of nothing so God brought 〈◊〉 out of darknesse 1 Cor. 4 5. Psal. 18. 11. God came down and darknesse was under his feet he made it his pavillion round about him to cover the brightnesse of his person Psal. 36. 6. God and his works are as tenebrae Abyssus like the great gulph therefore we must not curiously prye and question about him and his matters As God made the darknesse for some use and purpose for himself to be his pavillion Psal. 18. 11. so in respect of us he made them to speciall use Psal. 104. 23. he made darknesse that it may be night which is a time for all things to take their rest in so that as the day was made for labour so this for rest because quod caret alterna requiae durabile non est And God hath made it for a third use to the rebellious Spirits and Divels and to wicked men namely to reserve them in utter darknesse unto the great day Jude 4 5 6. So God made it to be a pavillion for himself a couch for us and a torment to the wicked Tum dixit Deus esto lux Gen. 1. 3 verse MOses having before described the primative State of the world how God made it of nothing and then endowed it with an aptnesse to receive a better form he doth in this verse unto the 11. proceed to a three fold work of distinction separating and sequestring orderly one part from the other to avoid confusion The first was of the light from darknesse which was the first dayes work The second of the celestiall and superior parts of the heavens from the inferior bodies below Thirdly the earth and dry land from the waters and having performed this inward perfection as it is called Chap. 2 verse 1. he proceedeth afterward to the outward adorning of them three and so finisheth the work This verse hath in it the first work of distinction for whereas before it was a blinde lump wrapped up in Clouds of waters as in his Clouds and swadled with darknesse as with a 〈◊〉 as Job faith now God took off from it his swadling 〈◊〉 and clothed it with his own garments Psal. 104. 2. that is endowed it with light Fiat lux er at lux In shewing thereof we are to consider two things First the precept and mandate of God Fiat lux Secondly the execution thereof for the performance Et er at lux In the first two things are to be observed First the authority from whence the mandate came Dixit Deus Secondly the tenor and contents of the precept Fiat lux First touching the authority of the precept we see it was God that said it dicere autem faith 〈◊〉 eft verbum proferre whereout we gather two observations 1. The mouth of the Lord from whence this spirit before and this word came 2. Of this word from whence this work came Touching the first it were absurde to say that God should speak after the manner of men with an audible sound of words for it were in vain and to no end to speak when there were none to hear therefore this is that which we must conceive of it that when God speaketh to us in his word he doth it as it were in our dialect that is so as we may understand what he meaneth for if he should speak properly of himself we are not able to comprehend the manner of his works therefore as the Holy Ghost taketh a name and title from a Dove so doth God 〈◊〉 borrow his manner of doing from a Prince which is the greatest thing we can conceive for what is in our conceit more forceable to the speedy execution and through dispatch of a thing then a Princes streight commandement and mandate which on a sodain can cause whole Armies of men to be ready at his pleasure Men doe unfold and manifest their walls and counsells in all matters by word of their mouthes Sicut voluntas sermo ejus it a natura opus ejus faith one his word is his will and all the frame of nature is his work proceeding therefrom Wherefore in that it is said God spake it is meant that he plainly revealed and meant to declare his will This uttering and revealing the will is after two sorts which the two Hebrew words doe signifie First when a man by a secret discourse doth reason or speak in his heart which doth reason off the audible sound of words Preach 2. 3. I in my heart purposed with my self so the fool spake in his heart that he durst not utter by
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
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
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
spiritually so we in using them naturally must make this spirituall use of them admirari Artem adorare Artificem We will first speak of the Waters and then of the goodnesse of them Of the nether Waters We have before spoken of the upper waters now this is to be understood of these below which are gathered together in the Seas for these also God saith are good in speaking of which we must divide the waters as the old Hebrews for all waters are good both those which they call the waters of Bethlem that is good and sweet waters for which David longed 1 Reg. 23. 15. and also the waters of Jericho 2 Reg. 2. 19. which were salt and unfruitfull Waters of Bethlem and Jericho Touching the waters of Bethlem 1. First they were good for they have a double use profit and goodnesse which we finde the one is by reason of a filthinesse and foul soil and corruption which the Earth and Earthly things bring to us and which our own sweat and excrements will cause about us and it is a necessarie virtue to wash cleanse and purifie or scourc those things about us which are foul and unclean as by pouring water into our hands to wash them 2 Reg. 5. 10. 14. or to wash our cloaths and apparrel 2 Sam. 19. 24. if we should want and lack water but for these uses it would be ill with us so good and necessary they are for our life This good and necessary use of water is spiritually signified in the Lavor of the Temple in the old Law and in the Sacrament of Baptism in the new Testament 2. The second goodnesse and benefit in it is in regard of drought and heat for when we or the Earth is dry and thirsty the water is drink with his moisture to satisfie it and when we are hot the water naturally cold hath a cooling face to refresh us as the heart being in a chafe and set in a heat by chafing is faint and longeth and brayeth for the waters Psal. 42. 1. so doth mans heart thirst and cannot endure the drought and heat within except it be cooled with the drink of the waters and therefore it is said Psal. 104. 10. propinquavit Deus that is as the word importeth when God made the waters he began and did as it were drink to all the Creatures shewing them that there was the place where they should fetch drink and so to pledge him for ever thereat And in respect of this goodnesse which we finde in the nature of the waters we see that those things which are very good and so necessary that we cannot be without them they are compared and said to be as cold as water to a faint and thirsty soul Prov. 25. 25. Besides this it hath a good use to dresse our meats as well as to be drinke Salt Waters Now for the waters of Jericho Those are bitter and brackish waters of the Seas they were made also very good and to a most commodious use for they are made promptuarius a store house or treasury from whence cometh all waters in the world both above in the Clouds and below in the Earth Clouds Waters from the Sea For the Clouds it is said that God calleth and raiseth waters out of the Sea and causeth it to ascend into the Clouds and so by drops to descend down into the Earth Amos 5. 8. So the Cloud waters are from the Seas So fresh Waters So are all the fresh waters in the fountains and springs for as Job saith 38. 8. they are tanquam lachrymae trickling and distilling from the eyes and head of the Seas for they make the world as a body like a man as they compare man to the World for the head and higher parts is the waters the bones of the bodie is the Quarries and Rocks the Muscles and Flesh is the earthly part of hills c. the Conduit pipes and Fountains of Water streaming and running in the Earth are called the veins of the Earth that the Springs and Fountains issuing and springing out are as the blood letting and opening of a vein and as in a mans body when the veins are 〈◊〉 in divers places the whole body must needs he overwhelmed and all imbrued in his own blood and perish so it is said of the World Gen. 7. 11. in the great deluge in which the World perished by water rupti sunt fontes Abyssi which breaking up of the fountains was the cause that the waters played above the Earth so that all the blood and veins come and goe to one head and originall of the liver so the Rivers have their waters from the Sea and doe return them thither again Preach 1. 7. And this is the third miracle which we see in this work of the Waters First We saw them at Gods word ascending up into the Clouds and descending Secondly The lower waters standing up on a heap and continuing so Thirdly That the Rivers ever running into the Sea and yet are never empty and dry and again the Sea ever receiving all waters that come and thereby being ever full is not satisfied as never full and yet never overmatcheth the bancks which wonderfull miracle in this work of God we see every day and yet regard it not 2. The second goodnesse and benefit of these waters is in Psal. 104. 26. that men may say there goe the Ships that is God made it a fit and good place for Navigation non ad habitandum sed ad navigandum natandum by which passage of Merchandise and Sea-faring men we disburden our selves of those superfluous commodities which our Land affords and get thereby by exchange the commodities of other Countries which we want So that as God hath Wagons and Chariots in the Clouds and we Wagons and Chariots on the Earth and Land so God hath by this taught us to make Ships as our Wagons by Sea to transport and carry and have passage from one Nation to another But though we can have our horses and Wagons on the Land when we list yet cannot Mariners and Merchants have their Sea Wagoners to drive their Wagons there at their pleasures but must wait and tarry Gods leisure for prosperous gales and merry windes are sent them at the good pleasure and commandement of God and by reason of this goodnesse and benefit of waters God hath caused it that the Harvest of the Seas and the Treasure of the Sands shall be as great and greater then the Harvest of the Land and that the wealth of Merchants shall goe beyond the wealth and treasure of the Husbandmen Esay 23. 3. yea we see that Salomons wordly wealth and aboundance of all things both for necessary service as timber gold c. and for pleasure and variety as Apes and Peacocks c. 1 Reg. 10. 22. all that came by means of Merchandise and dealing by Ships and having traffique to Ophir which made him so rich that
had this for the seale and assurance of their doctrine Ego accepi a Domino quod tradidi 1 Cor. 11. 23. So that if in Paradise to have the word of God as the rule and direction to frame all their lives by being in the state of innocencie then no doubt our state now cannot be happie without the same rule unlesse we have Gods word among and us to live thereby The Fathers for this cause doe term this as the Sermon which God made to Adam and they say that he should have had no other Scripture nor Bible nor Sermon but this if he had obeyed it and stood in his innocencie neither should he have had any other Sacraments then the trce of knowledge and life So that in it was contained all divinity 〈◊〉 for Adam and the summe of all divinity which is written to us in the holy Scriptures But the most part of Writers doe call this a Law because Heb. 9. 27. it is said 〈◊〉 est c. as who should say God made a Statute or Law when he said Thou shalt dye the death And indeed in all the course of Gods proceedings against Adam Gen. 3. is meerly Judiciall as if God had tryed him and his actions by this Law which here he made There are two principall parts of this Law The one conteineth the authority of the Law-maker in the preface The other conteineth the tenor or summe of it In the Law it self there are three parts as it is in all Laws 1. First A preamble which is an inducement and perswasion for us to obey and heare 2. Secondly The restraint of the Law 3. Thirdly The sanction and penaltie of the Law And if we marke it there is none of all these but conteineth in them an argument very effectuall and very plain to make us have a care to serve the Lord and obey his Commandements for if we shall not obey his authority and just right which he hath to command us we shall shew our selves very proud and perverse persons which is the overthrow of humility if we regard not his liberality we are unthankfull men which destroyeth humanity and civility if we transgresse so gentle and easie a Commandement it is exceeding negligence if we fear not nor regard his threatnings it sheweth that there is in us hard-heartednesse and incredulity which is the cause of all This is then as if he had said hitherto God hath been in a manner as no God he hath shewed himself as a Minister to man taking on him the behaviour of a Potter to fashion us of Earth and of a Glasse-maker to inspire our bodies with his breath and to be to us a Gardiner and to be one that hath occupied himself in making Rivers for water and all things needfull for us in so much as no servant may seem to be in offices more meanly imployed than he hath as yet undertaken for us But now saith Moses God will forget himself no longer but beginneth to shew himself to be a God indeed and to sit down in his Throne of Majestie and royall authority and call man to him as his servant and subject and giveth him a commandement and prescribeth him a Law touching the commandement We first say that on Gods side and behalf he hath a power to command because he hath made us and giveth us all that we have and so on our side there groweth and ariseth a duty and necessity to obey because we have received such and so many things for so we say ex beneficio indebito oritur debitum officium So we see the field receiving seed is thereby bound to return back somewhat to the sower So the child naturally yeildeth himself bound to obey his Parents though there be no covenant or bond drawn between them and this is naturalis obligatio So that this bond of nature and law is so strong and bindeth us so strictly that we shall be as surely bound by it if we obey not God and our Parents as if we had gone to a Scrivener and there had an obligation drawn and made strong against us yea it doth not only as much binde us but farre more because the obligatorie law naturall is farre more strong and bindeth us more surely than the bond of the Law morall and indeed it sticketh neerer unto us in as much as this is by Gods finger written in the Tables of our hearts but this is only graven in tables of stone or rolls of paper without Man is called Imago Dei and was made so yet he was not God 〈◊〉 to be left or ruled by his own will for that is the main 〈◊〉 to which Satan would perswade Adam Gen. 3. 5. namely not to follow Gods directions but to doe that which seemed best in our own eyes and being brought to that erronious conceipt God faith Loe the Man now will be as one of us q.d. he will be no more subject to Gods will but will shake off that yoake and be equall with us wherefore that Adam might know his ranke and row in which he is placed and standeth under God he giveth out this commandement and Law that he might know this that though God hath in mercie put all things under his feet Psal. 8. 6. yet he reserved a power and prerogative to command and therefore we must acknowledge a duty to obey Gods Will 〈◊〉 and his Wisdome must be out direction if Gods will be praecipere then our will must be answerable to it in obedience and our humane wisdome must be captived and brought under and made subject to the wisdome of God 2 Gor. 10. 5. for this is the chief part and perfection of obedience to deny our wills and forsake our own wisdome Matth. 16. 24. the reason is because our will and wisdome is contrarie and at enmitie with the Will and Wisdome of God And thus much of the use of Gods authority forward from him to us in commanding and backward from us to him in obeying And if we be willing inwardly laying down our own wills and wisedoms and ready outwardly to manifest it in action then God will take on him to give us the tree of life and a promise of eternall blessednesse for ever and so we have a full comprehension of his will and purpose in commanding and giving this Law There are now two difficulties and doubts which usually arise out of this commandement and therefore are to be assoyled Object 1. The first is That seeing Adam now is in the state of innocency and perfection therefore Laws and Commandements are needlesse Object 2. Secondly Seeing God knew Adam would break and transgresse it it may seem that God was very hard and cruell in giving him that Law Resp. 1. Touching the first objection It is true that St. Paul saith 1 Tim. 1. 9. Justo non est lex posita Resp. 2. And to the second It is as true which he saith If there had been no
the fruit thereof then is God able as well to give such a power to the Creatures of Bread and Wine in the Sacrament that albeit they are dead of themselves to convey into us the life of grace even as the tree of life did prolong natural life for so saith Christ John the sixth chapter and the fifty third verse Except ye eat the flesh of the sonne of man and drink his blood ye have no lifein you Whoso eateth my flesh and drinketh my blood hath eternal life he that eateth me shall live by me And he that 〈◊〉 of his body shall live for ever There is no life but in God first 〈…〉 the thirtieth chapter ipse enim est vita mea and he committeth life to the sonne Therefore it is said There is a River of water of life proceeding out of the throne of God and of the Lamb Apocalyps the 〈◊〉 second chapter and the first verse And as the Father hath life in himself so he hath given to the Sonne to have life in himself John the fift chapter and the twenty sixt verse And as the Father raiseth up the dead and quickneth them so the sonne quickneth whom he will John the fift chapter and the twenty first verse God being the fountain of life draws life to his sonne as into a Cistern from whence we draw life therefore it is said of the wisdome of God that is Christ that he is a tree of life Proverbs the third chapter and the eighteenth verse of whom it is now said in ipso er at vita John the fourteenth chapter and therefore he calls himself this life John the fourteenth chapter This is the Cistern of life to give life to them that are dead in original sinne by the sprinkling of his blood in 〈◊〉 And when they are dead in actual sinnes he gives new life to them that are 〈◊〉 of his body and blood in the Sacrament of the Supper In this Sacrament Christ hath provided a tree of life of graces against the death of sinne whereof they must be partakers that will eat of the tree of life which Christ here promiseth So that whereas the Wiseman saith Fructus justi est lignum vitae Proverbs the eleventh chapter and the thirtieth verse The seed of this tree is here sown and bringeth forth the root of a better tree for as grace is the root of glory so glory is the fruit of grace Here in this life the root of grace is planted in us and brings forth the fruits of righteousnesse that in the life to come it may make us partakers of the tree of glory and to assure us of this life we are sealed with the holy spirit of promise as the earnest of our inheritance Ephesians the first chapter and the thirteenth verse and the second epistle to the Corinthians the first chapter and the twenty second verse That albeit we are fallen and can be overcome of finne yet if we fight better and doe the first works we shall be partakers of the life of glory The kernel of grace is planted in us by the participation of the body and blood of Christ of which kernel commeth a tree which bringeth forth the fruits of holinesse and righteousnes in our whole life Which God will in due time reward with the Crown of life and glory in the world to come Cupimus autem ut unusquisque vestrûm idem studium ad finem usque ostendat ad certam spei persuasionem Hebr. 6. 11. August 24. 1599. AS in the old testament the Prophetisse Deborah in the service of the Children of Isha against Jabin doth specially praise God for the willingnesse of the people Judges the fift chapter so here the Apostle commendeth the Hebrews for the work and labour of their love in that they spared no cost in shewing themselves good Christians Now the crown of our rejoycing is the summe of our desire and therefore as there Deborah desireth to have the promptnesse and readinesse continued in the people so the Apostle wisheth that all the Hebrews as they have been carefull to practise the fruits of faith so should they still shew further diligence in that behalf The special drift of the Apostle is to shew that the Christians comfort standeth in the perfection of their hope The Apostle Hebrews the eleventh chapter and the first verse maketh their hope for to be the definition of faith For though matters Historical and Dogmatical pertain to faith yet chiefly faith hath hope for its object for as Augustine Credimus non ut credamus sed 〈◊〉 speremus therefore the Apostle saith the end of all Scripture is that we may have hope Romans the fifteenth chapter and the fourth verse and that which he affirmeth in the first epistle to the Corinthians the ninth chapter That he which planteth planteth in hope is as much true in all actions the ground whereof is the hope we conceive of some benefit for he that soweth soweth in hope he that saileth saileth in hope and he that marrieth doth it in hope that his estate will be bettered thereby For sure it is that it is but a comfortlesse thing to beleeve that there is everlasting joy and glory laid up in Heaven except a man be perswaded that he shall be partaker of it Exanguis res fides sine spe quia spes fidei exanguis est Amb. And as hope is the blood of faith as the Prophet saith Isaiah the thirtieth chapter and the fifteenth verse In quietnesse and in confidence shall be your strength so hope is that which whets diligence and therefore the Prophet saith in the second book of the Chronicles the fifteenth chapter and the seventeenth verse Be strong and let not your hands be weak for your work shall have an end And in the new Testament the Apostle saith Be stedfast and immovable knowing that your labor is not in vain in the Lord Quod labor vester non erit inanis in Domino the first epistle to the Corinthians the fifteenth chapter and the fifty eighth verse So nothing is more to be desired than to have hope in the evil day and the means of this hope is to shew forth diligence But for the easier intreatie of the contents of this verse the points which the Apostle holdeth are first That we are not only to beleeve but also to hope Secondly Not with a feeble or faint hope but with the fulnesse of hope Thirdly This hope must not be for an hour as Christ speaketh of St. John John the fift chapter but continuing to the end Then for the means of this hope his request is First That Diligence be used Secondly This Diligence must be shewed forth For the first point the Apostles desire is That they should hope for that which they beleeve wherein standeth the real difference that is between the faith of the Devils and men reprobate and the faith of the Children of God for even to the Devils the Apostle ascribes
fruit so unlesse a man abide in me he cannot bear fruit but he is sarmentum a dry branch and is cast forth into the fire Whereby we see that all shall not be saved but only they that are gathered into the mysticall body of Christ and as members of his body doe live by his spirit working in them Secondly This incorporation standeth of two points First of generation Secondly of nourishment For there can be no body except it be begotten and the body being begotten dissolves again and turns to nothing unlesse it be nourished Such a thing we are to conceive of our incorporation both parts whereof are expressed by ingraffing and watering For in all things he that will be preserved in any estate must first enter into it and then he must remain in it The Analogie of these two we shall finde to be in the mysticall body of Christ. First he that will be of the body must come in by regeneration Titus the third chapter and the fift verse He must be ingraffed into Christs body Romans the sixt chapter and the fift verse He must put on Christ as the Apostle saith Galatians the third chapter as all they doe that are baptized into Christ Jesus Then being as it were begotten and ingraffed into the body he must be nourished and fed that so he may continue in that estate he must as a new borne babe desire the sincere milk of the word whereby he may grow up the first epistle of Peter the second chapter and the second verse He must be watered the first epistle to the Corinthians the third chapter He must eat the flesh of Christ and drink his blood that so he may abide in Christ and Christ in him John the sixt chapter and the fifty sixt verse By these a man is made partaker of the body of Christ by the other of the spirit By baptisme we have our incorporation by drinking the blood of Christ we receive the spirit Thirdly Why doth not the blood of Christ immediatly incorporate us into the Church without the mediation of water in baptism and drinking of Christs blood in the Lords Supper The ancient Fathers hold two reasons hereof First Taken from the love of Christ that ever since Corpus assumit sibi Hebrews the tenth chapter and the fift verse since he took part with the Children of flesh and blood Hebrews the second chapter and the fourteenth verse as he consists of a spirit and a body so he delighteth to work not only by a spirit but by a body also and this is an honor that he imparteth to bodily things Secondly He useth this course to shew his power which appears hereby to be great in that albeit these elements of water and bread and wine be weak and beggerly elements Galatians the fourth chapter and the ninth verse yet by his power he 〈◊〉 them and makes them effectual means to incorporate us into his body and to set us in that estate wherein we may be saved So the one reason is a testimony of Christs humane love the other a token of his divine power Secondly If we demand Why he makes choice of water bread and wine rather than of any other elements It is in regard of the proportion and analogie that they have with the things signified The seed Where with we are begotten is a waterish substance and as the Scripture sheweth water is the seed of the world for the spirit of God moved upon the waters Genesis the first chapter Therefore is water used in the Sacrament of our regeneration and because it is 〈◊〉 it doth nutrire The juice and nourishment that we suck out of the 〈◊〉 digested is that which nourisheth our life and therefore the element of wine is used in the Sacrament of our nutrition that is after we are born a new and washed with water in baptism to signifie our new birth then we must receive bread and wine in the Lords Supper to confirm our saith in the body and blood of Christ whereby we are sealed unto eternall life There is another reason why God worketh our incorporation by the means of these elements and that is that as out of darknesse he commanded light to shine the second epistle to the Corinthians the fourth chapter so he might work our salvation by that which was our destruction Therefore because the destruction of the world was by water wherein as Peter saith All the world perished except a few even eight persons So it is his pleasure by the water of baptism as an outward means to save us the first epistle of Peter the 3. chapter That as by water was the deluge of the world so by it might be the deluge of sin It was the eating of the forbidden meat that destroyed the world therefore he hath thought it good by eating to save men that as then it was said If ye eat ye dye Genesis the second chapter so now it is said except ye eat the flesh of the Sonne of man ye have no life in you John the sixt chapter and the fifty third verse Now the mediation of these elements are no lesse necessary to preserve and keep us as lively members of the mysticall body of Christ than bread and wine are to maintain natural life The People whom Saul commanded to 〈◊〉 no bread were so 〈◊〉 with fasting that their soul was ready to goe out of them the first book of Samuel the nineteenth chapter Therefore when David and his men were hungry and 〈◊〉 and thirsty in the wildernesse Barzillai and others came and brough provision the second book of Samuel the seventeenth chapter and the twenty ninth verse When Abraham returned from the 〈◊〉 of five kings Melchisedeck met him with bread and wine Genesis the fourteenth chapter So it is with the faithfull unlesse this spiritual life be susteined with these outward helps Therefore the Apostle faith We are all made to drink of the same spirit Our of which words for matter of Doctrine where Christ saith Drink ye all of it the Adversary saith that it was spoken to the 〈◊〉 and therefore it is lawfull for none but Priests to receive the Cup in the Supper But Paul speaketh more generally Nos omnes potati sumus not only the Clergy but Lay men And that both parts of the Sacrament was administred to all sorts appears by D. Aropagita and as the Apostle faith We are all partakers of one bread the first epistle to the Corinthians the tenth chapter and the seventeenth verse he doth not excluse the other part So here by drinking he understands both parts of the Sacrament Secondly We see there is a necessity of eating in as much as God appoints that the means where by he will communicate his spirit Acts the fift chapter He gives the spirit to none but such as obey him Therefore we must obey him when he commands us to use this means especially seeing he commands them with a nisi John the third chapter
to the woman and her seed Here the wisdom of God doth observe a wonderfull proportion between the Devils fault and the punishment Before his evil speaking was rewarded with curse his Pride with creeping his Lust with loathsome feeding on the dust and here that visor and shew of friendship whereby he tempted our first Parents to transgresse Gods Commandement is taken away by open hostility He made a great shew of love and good will to Adam and Eve and as one saith howsoever he were indeed a cruel adversary yet he pretended himself in outward shew to be a faithfull Counsellor But this preposterous agreement of theirs with Hell and death Isaiah the twenty ninth chapter is broken off by God himself who instead of the Devils love fained saith I will put open enmity between thee and the woman By the successe which our Parents had of the Devils fained good will it is easie to be seen that no temptation is so dangerous as that which is offered by way of compassion and friendship and therefore when Peter said to Christ in Matthew the sixteenth chapter and the twenty second verse Master pitie thy self Christs answer was Get thee behinde me Sathan and therefore God useth to plague such preposterous loves and wicked agreements with deadly hatred So God punished the 〈◊〉 of Abimlech and the men of Sichem with bitter hatred for he sent an evil spirit between them which made them break their promise made to Abimelech Judges the ninth chapter and the twenty third verse The end of the preposterous love which Ammon bare to Thamar was such as his hatred wherewith he hated her after was greater than ever his love was the second book of Samuel the thirteenth chapter and the fifteenth verse So Judas having made a wicked compact with the high-Priests and Scribes to betray Christ into their hands was rejected of them after What is that to us Look thou to that Matthew the twenty seventh chapter Touching the enmity between the Serpent and the woman three things are here set down by God First that it shall be personall between thee and the woman Secondly it shall be mortal enmity such as shall never be forgotten but the Posterity shall continue it between thy seed and hers Thirdly it shall be a mortal and deadly hatred the woman and her seed shall break the Serpents head Further when God saith not only that thus it shall be but that he himself will be the Author of this enmity as he saith I will put we are to consider two things First That God himself is the ruler and stirrer up of our inward affections that he is not only the searcher of our hearts Acts the first chapter but the turner of mens hearts Proverbs the twenty first chapter for so he turned the Kings heart toward Esther and gave her favour with him Esther the fift chapter When a mans wayes please the Lord he will turn the hearts of his enemies so that they shall be his friends Proverbs the sixteenth chapter and the seventh verse Thus he turneth mens mindes both in good and evil things When the Serpent and our Parents conspired together in that which was evil God turned their hearts and made them hate one another So when all People and Nations that were escaped our of the flood conspired to build a Tower God himself counfounded and scattered them Genesis the eleventh chapter So as he is the God of peace in good things so in evil things he will be the God of discord and therefore he saith I came to send a sword on earth Matthew 10. Secondly As by these words he sheweth that all our affections are in his hand so he teacheth us that where he proclaimeth enmity we ought not to compound or make any peace Because God saith I will put enmity between the Serpent and the seed of the woman therefore we must not make any league with the Devil sinne the world or our own lusts but wrestle or be at warre with them continually The persons between whom this enmity is proclaimed is the Serpent and the Woman which must first be literally understood of the visible Serpent for that Creature of all other doth strike a terror into man when he seeth him so that presently man is inflamed with hatred against the Serpent Here this question ariseth Whether this antipathy that is naturally between Man and the Serpent were before the Curse or only after The answer is That there was a hatred between them from the beginning as of the Wolf with the Lamb and the Lyon Isaiah the eleventh chapter and Isaiah the sixty seventh chapter but this hatred did not shew it self between them but was stayed with the same grace by which man should have been preserved from death if he had not sinned There is an antipathy between the body of man and fire so as the one is apt to destroy the other as by grace this was stayed in the three Children that were call into the furnace Daniel the ninth chapter Water would naturally drown the body of man being heavy but by grace nature is stayed as when Peter walked upon the water Matthew the fourteenth chapter And the Lyon is a beast given to devour being naturally hatefull but when Daniel was cast into the Lyons den God by his grace preserved the Prophet so as the Lyons had no power of him Daniel the sixt chapter So the hatred that is in man toward the Serpent naturally did not shew it self in the Creation as it doth now that man is fallen from his Innocencie The same is also verified in the invisible Serpent if we compare spirituall things with spirituall in the first epistle to the Corinthians the second chapter For though Adams wife were in regard of sin rather the mother of the dead than of the living as she is called in the third chapter of Genesis and the twentieth verse yet for the hope of life which God doth offer unto us in this feed Adam calleth her not amisse The mother of the living for that she was a resemblance of the Church within All that will be pertakers of Salvation must be born anew to lead a spirituall life For in the twelfth chapter of the Apocalyps the Church is compared to a woman with Child and the Devil to a Dragon persecuting the woman to shew the spirituall enmity that is between the Devill and the faithfull between whom God doth here forerell there shall be perpetuall hostility The seed of the woman principally and by way of eminency is Christ as St. Paul expounds it in the third chapter to the Galatians and the Church which is called Christ in the first epistle to the Corinthians the twelfth chapter and the twelfth verse doth by the preaching of the word conceive a spirituall seed and travail till she have brought forth Galatians the fourth chapter and the old Serpent of whom Christ faith in the eighth chapter of St. John You are of your father the Devil