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
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
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
lights to the glorie and praise of Gods name so shall we come from the light of the Sunne to continue in the everlasting light of righteousnesse Then shall the light of the Moon be as the light of the Sunne and the light of the Sunne shall be seven fold Esay 30. 26. This place hath no need of the Sunne nor the Moon to shine in it for the glory of God doth light it and the Lamb is the light of it the people which are saved shall walk in the light of it there shall be no night at all Rev. 21. 23. Then shall the just men shine as the Sunne in the Kingdome of their Father Matth. 13. 43. sic finiamus de luce of the light which light God of his mercy grant us all Amen Et creavit Deus Coetos maximos animantia omnia repentia quae abundè progenuerunt aquae in species ipsorum omnesque volucres alatas in species suas viditque Deus id esse bonum Gen. 1. 21. Preached January 16. 1590. HEREIN is the second part of the work of the fifth day Here is the return of the Precept Creation of Fishes This is Gods water-work first the creating of the great Whale then of the shoale of small fishes It is said creavit and not fecit you shall finde this word creavit in three several verses only of this chapter in the first in this and in the 27. verse Creavit Creavit is applyed in the first to being in this verse to living in the 27. verse to understanding In the holy tongue aget in the first verse is to be Cara is to have life and Sagar in the 27. is to have understanding So that creavit goeth by degrees from being to living from living to understanding which is the perfection of creation the first of the Heavens lacking sense the other of Fishes and Fowls having life the other of Man having understanding Barha in Hebrew in the first verse is not only creare ex nihilo aliquid but ex nihilo magnum quod est miraculum The Master-peece Artificers among their works have one especiall which they call their Master-peece God in his creation hath in the Heaven one especial Master-peece namely the shining Sunne having his being from the Creator he hath in the Water the great Whale who hath life from above He hath in the Earth Man his Master-peece who from God hath his understanding Whales These Whales are the great monsters of the Sea In creating them saith Ambrose Creavit vastitates stupores even at the sight of him shall one perish Job 40. 28. the Tunny is a great fish the Whale is a great tyrant The great Leviathan God hath made even to play in the Sea Psal. 104. 26. He hath made him saith a Father to be vectem maris a barre of the Sea so great is a Whale Sathan the tyrant of the world is compared to Leviathan the tyrant in the Sea Esay 27. 1. AEqualia habent montibus corpora saith Ambrose The nature of the Sea is to be abyssus these great Whales are immensae moles in hoc abysso though he be huge yet the Sea is deep though he be strong yet the Sea keepeth him in warde Job in his 7. chap. and 12. vers Am I a Sea or a Whale fish that thou keepest me in warde the greatnesse and strength of a Whale is declared in the 40. of Job the 20. verse to the 41. chapter He cannot be drawn with an hook neither can his jaws be pierced with an Angle thou canst not fill a basket with his skinne nor the fish-panner with his head And in the 4. chapter God saith None is so fierce that dares stirre him up In the fourth verse of that chapter it is said A double bridle cannot hold him Who shall open the dores of his face his teeth are fearfull round about In the 6. verse The Majestie of his scales is like the strong sheilds In the 9. verse His neesings make the light to shine and his eyes are like the eye-lids of the morning out of his mouth goe lamps and sparks of fire In the 11. Smoak commethout of his nostrils as out of a boyling pot in his neck remaineth strength In the 15. verse His heart is strong as a stone and hard as the nether mill-stone In the 18. He esteemeth iron as straw and brasse as rotten wood When the Sword doth touch him he will not rise up He laugheth at the shaking of the speare the Archer cannot make him flie the stones of the sling he accounteth as stubble In the 22. verse He maketh the depth to boyle like a pot and maketh the Sea like a pot of 〈◊〉 when he foameth the depth seemeth to have an hoare and white head He is made without fear he is a king over all the children of pride This Leviathan is left here by Job for an Epilogue of Gods great works He like the Serpent in the 12. of the Revelation the 15. casteth out of his mouth waters as a flood This his greatnesse is an especial and infallible example of Gods strength who created him and his hugenesse Creation af all other Fishes Furthermore he created all living and moving things in the Waters in great aboundance The small fishes are not the superfluity of nature saith Ambrose He shewed as much power in creating the small fishes as the great Whales totidem syllabae ad creandum pisciculos ut ad creandum coetos nec labor at Deus in maximis nec fastidit in minimis both are miraculous there are miracula magna parva sape parva sunt magnis majora saith Austin There is as much admiration in the small shrimp as in the great Leviathan Living Souls Every soul is the matter of this creation but not the body At the resurrection he will doe a strange miracle but this is a greater for plus est ut educat Deus animam viventem quam ut reducat Deus animam viventem this is the miracle in this creation that God gave sense life moving to the fishes Soul The soul is distinct from the body there is a soul and flesh Esay 10. 18. the soul is distinct from life My soul is cut off though I live Job 10. 1. the soul is distinguished from the breath Genesis 8. Moving of Fishes Further every thing moving that moved of it self not one way as heavy things doe downward and light things upward not by any circular motion as doe the Heavens but that moved all wayes every way and that moved as the shell fishes doe by expansion The moving in this place signifieth a gliding applyed to fishes in waters and worms on the Earth there are other motions as the flying of birds the pacing foot by foot of beasts and of men The sense of fishes is dull yet their motion is perfect and swift If they had sense only to feel their hurts and not
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
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
is cold again if it 〈◊〉 mildly and naturally expired and breathed out as then it is warm and hot so being violently and forcibly with a blast puffed our it is dry and cold of which two sorts of motions of Gods Spirit is the Aire made the moist moderate showres and rain by the one Psal. 147. 18. and windes and frost by the other Job 37. 10. So it is 〈◊〉 vis caloris which warmeth rarefieth and maketh thin everything living so that power moving on the waters made them grow into a thin body where of the Aire was made Now for the comparison this work of the Spirit is compared to an Eagle or any other bird in sitting on the egges to hatch their young For so God having made a nest and layed or brought forth his young as it were unperfected doth now by his spirit incubare that is sit and spread his wings over them and so giving vitall life and power break the shell sic pullulavit mundum Thus we see the power of Gods Spirit in the nature of the Word and the resemblance of the comparison here used The matter For the matter we see that the waters are the seed of the Heavens which receiving a power by the operation of Gods Spirit proceed into a thinne vapor which is partly Aire partly water and not perfectly either which mist or vapour God lifteth up and sublimateth Jer. 10. 13. and by that means made it Coelum aëreum There are four comparisons in Scripture to set out this work To a Stil the first Job 36. 27. being lift up in vapor he doth in the middle Region by cold cruddle and condensate it as in a still Psal. 18. 12. to a Glassman The second to a Glassman Job 37. 18. for so he seemeth to blow up the Heavens round to a Goldsmith The third to a Goldsmith which is in the word Raha Exod. 39. 3. for so he beat it out abroad to an Upholster The fourth to an Upholster Psal. 104. 2. for so as a Curtain he unrowleth it and extendeth the Heavens abroad Esay 40. 22. thus you see the workmanship of the Heavens in the Agent in the Matter and the Manner of the Work The end why God made the Heavens Now the end why he made them was That it might be a Pavilion or Tent Esay 40. 22. or a Curtain Psal. 104. 2. over our heads where the word used is the same which is set down in the making of the Tabernacle which signifieth either pellis or cortina a covering or curtain of skinns The Heavens were made thin to the end there might be a space for motion and operation therefore it is driven thin above and divided from the nether waters Dan. 12. 3. and therefore it is thin here below that both the lights of Heaven might have passage to us through the Aire being corpus transparens translucidum Dan. 4. and also that the comfortable influence virtue and force of the Heavens might have free and easie passage to us by and through the thin Aire It is not a disordered confusion Now for the dividing The word here used is not Babell which Gen. 11. 9. signifyeth division for that word noteth such a division which is a disordered confusion of things as it were renting or tearing or breaking a thing in divers peeces without order or regard but Gods division is not such for as he made all things well so he divideth all things well Jer. 10. 12. Pro. 8. 27. for this word signifieth that it was an apt and fit division so artificially and orderly done as if it were divided by line and rule Secondly Gods division is not a scatterring of things being divided as it was in Babell but such a division which hath a conjunction and unity and agreement of parts which are divided which is best expressed in the division of eares eyes and nostrills which being separated doe notwithstanding meet in one nerve as one and the same so it is in all things that God divideth as the fingers and toes c. they meet in unity at some one point So where the waters are divided it is with agreement quasi rota in rotam Ezek. 10. 10. having a mutuall unity entercourse and reciprocation one to the other for the Aire is the means whereby the upper waters are knit and united to the nether Gen. 7. 11. The Airie Airie is as it were the windows of Heaven and dores through which is passage for light and rain Gen 8 3. so this division 〈◊〉 to this end 〈◊〉 the thing divided The upper Waters we are to consider now but of the upper waters above the lower waters we shall speak of hereafter We see here God divideth the Clouds from the Channels which upper Waters he divideth into several chambers or stories called contignationes Psal. 104. 3. which we call the three Regions of the Aire in the uppermost of which is snow and hail in the middle one rain in the lower dews Another division is this God made not the upper waters entirely on compact substance but bound them up in divers bonds of clouds that through them being divided the light and influence of Heaven might passe down to the earth through them which else could not There are three things of which we read in the Scripture which are raised out of the Earth and doe concurre and meet in the Aire of which two have names and by them we may give a name to the third the first is the Clouds which are called his Chariots and the second are the Windes or horses that draw them Psal. 104. 2. therefore the third which is the Waters must needs be the Carriage which is in the Chariots The Windes four The windes he draweth out of the deep Psal. 135. 6 7. and so are the Clouds taken out of the deep Psal. 33. 7. for a vapour being drawn up the watrynesse of it being dryed up it becometh of a windy nature Touching the division of the Winds that principally they be four Zach. 6. 5. The use of Windes which have their use in the four quarters and parts of the firmament which use is Job 37. 21. vis purificandi to cleanse the Aire and Waters which else would corrupt and 〈◊〉 Also the Windes have a necessarie use in respect of the Waters for the South and West Windes bring rain moist and warm weather and the East and North Winds serve to bring cold and dry weather and frosts Luke 12. 54. The Clouds the matter the use of them In the second place for the Clouds they rise also out of the waters and deeps Psal. 33. 7. and as it is plain 1 Reg. 18. 44. for the Clouds rose out of the Sea of which Clouds came the rain They serve in regard of the firmament for a shadow to cool us and keep us from parching in the time of Summer and Harvest Esay 18. 4. And in regard of
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
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
waters are stored with 〈◊〉 and the aire and firmament was replenished with Fowl For yet hitherto they were like to wide and great store-houses which were empty and void In which dayes work are four branches 〈◊〉 the Edict or Precept Secondly the Execution or performance of 〈◊〉 Thirdly the allowance and commendation of it in the end of the twenty first verse Lastly another special Precept for the preserving of these things so made in 22. verse Touching the Commandement we may note That to say or to command in word may seem to be but a weak thing for words we hold to be but winde yet such words as God speaketh doe receive such and so great power and authority from the Speaker or Commander that of necessity that which is said must needs be done If a King doe command the power of his authority being joyned with the weaknesse of his word doth cause it to be very powerfull and effectual If a Princes authority can make his word so great how much more can Gods omnipotencie give strength to his word and cause that which he saith to be most certainly done This the reason that by the virtue and force only of his word what 〈…〉 faith is done and cometh to passe The second thing to be noted is to whom God spake namely to the Waters For as Moses was willed to speak to the stony rock Numbers the twentieth chapter and the eighth verse so doth God here speak to the waters neither is it a fond thing thus for God to speak to deas and senselesse creatures for though they have no cares and cannot heare yet they can understand when God doth call and speak to them and have power to doe his will when he commandeth If then the waters and rocks can heare and understand and doe what God doth say and bid them how much more should we which have eares and understanding hearts and active hands take heed we doe the like Now touching the Tenor of Gods precept we see it concerneth the producing and bringing forth of living things in abundance and great multitude And though God saith Let the waters bring forth fowles it argueth not as Symplicius the Atheist absurdly gathereth that here the water is said to be the matter of which the 〈◊〉 were made for in the second chapter of Genesis and the ninteenth verse this is explained that they were made of the earth though they were brought forth of the waters Touching the creatures moving in the waters the word here used doth in a generall term signifie such things as are quick and live and move comprehending therein all the particular creatures besides fish or fowle which either creep or crawle or move in either of these elements as Froggs Snakes Flyes c. Man by practice can attain to the Fishes motion that is to swim and move upon and in the waters but he cannot by any devise attaine to fly and move as Birds or mount in the ayre It is a wonder to heare that iron could swimme in the second of Kings the sixt chapter and the sixt verse but it is by the same power of God by which a feather can fly aloft By the firmament or Aire is meant the nether and grosser part of the aire which region is full of foggy fumes and vapours which come from the earth and so high and farre the sowls can abide and endure to flie But the farther and higher part and region of the aire which is more pure and cleer are called penetralia 〈◊〉 which is so free from grosse vapours and earthly mists that no earthly thing can breath or abide therein As therefore Water is a 〈◊〉 element for Fishes which breath not so this lower region of the aire is for all Fowls But let us come to that which is common both to fish and fowls and maketh both of them live and move the one by swimming the other by flying and that is the soul of life Concerning which generally It signifieth a breath or 〈◊〉 it of life For seeing we can understand and conceive best things sensible therefore spiritual things for our capacity are termed by things sensible The breath therefore being of 〈◊〉 things the most pure and 〈…〉 is called by 〈…〉 these things are in their 〈…〉 distinct breath life and soul 〈◊〉 life is the 〈◊〉 and 〈◊〉 of a soul so breath is the effect and 〈◊〉 of life Neither is it 〈◊〉 that here is added to the soul life because it 〈…〉 needfull instruction and distinction between the soul of man hereafter 〈◊〉 be handled which is a soul of more than 〈…〉 life of a double life and therefore 〈◊〉 whereas these 〈◊〉 have a soul of a single life and therefore are mortal Deinde dixit Deus Producat terra animantia in species ipsorum Pecudes Reptilia bestiasque terrenas in species suas et fuit ita Gen. 1. 24. Place this Sermon and the next betwixt pag. 92. and 93. THIS verse and all the rest to the end of the chapter doe contain the furnishing and 〈◊〉 of the earth with living Creatures and so 〈◊〉 to passe the finishing and 〈◊〉 of the whole work of Creation For this sixt 〈◊〉 work 〈◊〉 the bringing forth of Beasts and Cattel of all 〈◊〉 and the bringing in of Mankinde into the world to be Lord and 〈◊〉 of them and all the rest In which we observe the three usual parts Gods Decree commanding the Execution performing it and Gods 〈◊〉 of it being done For the Decree we may note as before That God is the Commander the Earth is that which is commanded and the effect of the commandement is that it should bring forth Cattle and 〈◊〉 things Having shewed before how God speaketh and 〈◊〉 his will to dumb deaf and senselesse Creatures as here he doth to the Earth we will come to the tenor and meaning of the Decree and Commandement to it For that phrase here used of bringing forth is taken from the manner of women great with 〈◊〉 which when their time is come to bring forth their young therefore the Fathers doe call this Parerperam terre as it were by resemblance the children of the earth or her travail not that 〈…〉 before made and hid in the bowels and 〈◊〉 of the 〈◊〉 For as the waters were not in the rock before Numbers 〈…〉 chapter and the eighth verse but even at that 〈…〉 God commanded it gushed out waters only by the power 〈◊〉 God 〈◊〉 the virtue of Gods word and the power of the Commander caused the Earth to bring forth all these things 〈◊〉 of it 〈◊〉 it 〈…〉 power to doe it Now the several kindes of Creatures which here the Earth is willed to bring forth are reduced to three heads Beasts Cattle and creeping things Cattle are called Jumenta à 〈◊〉 because they are made to be our servants to help us in our labours and affairs And they are such as doe need us as much as we need them for Sheep Oxen
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
because none are able to resist his will he feareth none that shall withstand him In this stile and phrase he is in resembling compared to a Prince or King who useth but his commandement and word to have his will in any thing executed if he will have an Host of men in Armor he needeth but send out his commandement and it is speedily done while he sitteth still So doth God here Wherefore if we fear and obey Princes Precepts and if the dumb Creatures execute his commandement How much more ought we which are men to obey and doe that he commandeth us 3. The third point unto whom this Edict is directed is non enti Rom. 4. 17. he speaketh to things that are not as if they were so did he in the first dayes work but now he commandeth the deeps of the waters 2 Cor. 4. 6. touching which God challengeth the greatest Princes in the world Job 38. 8.11 Canst 〈◊〉 command the deeps The proud King of this Island as we read in Chronicles took upon him this authority to command the waters but he was checked by their disobedience but when God commandeth the deeps they obey contrary to their nature Esay 44. 17. Conclusio Thus we see what is taught by the Edict And then to whom it was given As the work to make light of darknesse is past all our capacity so this is as wonderfull a miracle and as great contrariety as the former to make altissimum excelsum coeli ex profundis 〈◊〉 which as the other sheweth the wonderfull power of the Creator that made them Again God in all this work is contrary to the manner of men in their Architecture for men use in making any thing to make their frame in that place where the 〈◊〉 matter may be had neere hand for their work But as this matter is contrary in our reason so he thinketh it all one to fetch the matter of which he will make Heaven out of the deepest and remotest place of all whereas we building Ships doe choose that place where the wood is new and to build houses we seek a place where stones are 〈◊〉 at hand to be had but it is all one with God his arms is long and his power and word able in a moment to fetch and doe it 2. Secondly It is Gods challenge Job 38 8. that 〈◊〉 can make a thing orderly out of a disordered matter but God of the most confused rude raging and disordered 〈◊〉 in the world made the Heavens who are most beautifull and whose course is most orderly and certain 3. Thirdly He is admirable in this that he can make 〈◊〉 ex infirmissimo of the infirmity of the deeps for what more weak than water Ye of it he made the Heaven which is the most firm and stable thing and therefore called the firmament 4. Last of all Men use to begin the frame of their building at the foundation and pavement but God beginneth his house at Heaven which is the roof and cealing Psal. 104.2 and then after maketh the Earth which is the foundation and pavement as it is Psal. 24. 1 2. which consideration maketh David use this exclamation by way of admiration Psal. 118. 23. The right hand of the 〈◊〉 the preheminence it doth bring mighty things to passe 2d part The second part consisteth in three points de quo in quo ad quid De quo We will begin with the Firmament which is called Rachia that is expansio a stretching forth abroad the property of which word includeth the signification of the nature of such actions whereby metals are driven thin and beaten abroad into plates as Smiths with their hammers use to doe in which sense it is taken Numb 16. 38. and Jer. 10. 9. so the expansion or driving out of metals is the original from whence this word is borrowed and being so borrowed it is applied to the spreading or drawing out of any thing what soever as of a curtain Psal. 104. 2. The Firmament of Heaven compared which kinde of phrase by comparison is there given to the making of the firmament as if he had as it were spread the Heavens abroad as a curtain also to the overspreading of a vault to which also the firmament is compared also to the pulling out abroad and expansion of a roll of paper or parchment to which also it is likened Esay 34. 4. likewise to the blowing up of glasse out of a lump into a hollow compasse to which Job resembleth the making of Heaven 37. 18. which comparisons doe yeeld unto us the hidden consideration of this work of God for such a like work was performed here this second day in making Heaven as these handy-Crafts men doe shew Simple comparisons these are to shew such a matter yet sufficient sithence we can conceive no better In quo The two actions of Gods Spirit mentioned before sustole diastole which I said are seen in all works created are no where better expressed than in this work for the dilatation and contraction of the spirit moving in this work was the expansion and stretching out of the Heavens and the compression and drawing in of his force and virtue is and shall be the dissolution of the firmament for then they will run and rowle together as a roll and as molten glasse c. The resemblance and shadow of this work of God we may set before you in a matter of common experience for it is usuall to see a pot of water by the force of the fire to evaporate and so stretcheth forth out of a little pot as to fill the whole room with his moisture extenuated and again being so dilated into a thin vapour we see it drawn in and compressed into little drops of water again which also some explane by the manner of distillation which first riseth as a vapour filling all and then resolveth into drops again and is made the same quantity of water and moisture which it was before So God in this work as a Stiller first by a vapour rising up by the Sunne he stretcheth abroad the waters above us and then the cold congealeth and compresseth that vapour into clouds and after by heat again resolveth and melteth the clouds into drops of rain which return to the Sea So that in creating Coelum aërum the rarefying and extenuating the waters into vapors and so dilating it by expansion was the first beginning of them Gods distinction is taken after the manner of a thinne stone or marking stone with which faith Salomon Prov. 8. 27. circuit Coelum quasi circino suo as if he had a compasse to make a circle for their separation Esay 40. 12. faith that in this separation with one hand God did hold up the upper waters and with the other he depressed the waters below we know it to be a matter of such difficulty to stop the course of waters that it busieth the best and wisest
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
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
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
Thirdly a Proviso 1. The Phrase For the first God blessed God blessed them Benedixit hath an affinity with creavit In the Hebrew Barath is for being and Barak for blessing being and ingendring crevit and creavit have an affinity Benedixit Deus is as much to say God gave good words Dixit fiat est factum bene dixit bene est factum Gods blessings are better than ours God blesseth and man blesleth Mans blessing is verball Mans blessing is to wish well as to say The blessing of the Lord be upon you or we blesse you in the name of the Lord Psal. 129. 8. Man blesseth God with praises reverence and with obedience Our blessing is but fair words blown out of golden bellows it is but verbal Gods blessing is reall God blesseth us otherwise for his blessing is reall for when God blesseth he leaveth a blessing behinde him Joel 2. 14. destroy not the vine for a blessing is in it Esay 65. 8. our blessing is but of windie words When Christ blesseth a power went from him he felt it goe from him in Matthews Gospel David termeth it the dew of his blessing for that it soaketh to the root and his curse is like oyle The eccho of Gods benedixit is benefecit bene precari nihil praestare is mans blessing bene precari praestare is Gods blessing His blessings are infinite The water droppeth out of his bucket and his seed shall be in many waters Numb 24. 7. God is blessednesse it self Christ is called the Sonne of the blessed But among all his blessings here is meant that which is spoken of Gen. 49. 25. namely the blessing of the brests and of the womb which is the power of fruitfulnesse and of fertility When Isaac blessed Jacob the smell saith he of my sonne is as the smell of the field which the Lord hath blessed Gen. 27. 27. Fertility Gods blessing fertility is the blessing of God maledictio Dei Gods curse of the Earth is barrennesse chap. 3. 17. For the sinnes of the People maledictio depascet terram the curse shall devour the Earth Esay 24. 6. The restraint of Gods blessing causeth barrennesse The words of God saying before caused but effects Here he ordaineth his Creatures not only his works but to be causes and fellow workers with him his blessings of this place are bestowed upon all sorts Gods righteousnesse is like mighty mountains Psal. 36. 6. This word Barak is applyed to the knee and signifieth as it were mothers tendernesse to the Babe sitting upon her knee Rachel saith to Jacob chap. 30. 3. Goe in to her and she shall bare upon my knees where barake is used When the Babes are upon their Mothers knee they kisse them they wish well they cherish them So doth God setting us on his knee so that blanda est in Deo matrum affectio Let then every tongue speak his praises let every knee bend when God is named Saying Saying As it is referred unto God the very beasts doe understand Gods dialect and obey The Lord spake unto the fish and it cast out Jonas upon the dryland Jonah 2. 10. God commanded the Ravens to feed Eliah and they brought him bread and flesh to eate 1 Kings 17. 4. If the Lord doe but hisse the flies from Egypt and the Bees from Ashur though they be dumb shall come and shall light in the desolate valleys Esay 7. 18. 2. The Tenor of the 22. vers The Tenor is tripartite Crescite multiplicamini replete aquas Crescite multiplicamini replete aquas Growing is referred to quantity multiplying to numbers Nec esse potest luxuries verborum things grow bigger multiplying by conjunction of male and female filling the waters For the place all waters the two first are for propagation and to replanish the whole Sea the pond of the World auxesis erat The Husbandman soweth the seed but God giveth a body at his pleasure even to every seed his own body 1 Cor. 15. 38. Yet at length such is the increase that the Corn serveth not only their Countrie but for Merchandise they carry Wheat for other Countries also Ezechiel 27. 17. whether thou sleep or wake thy Corn groweth the growth of living things also is from God for who by taking care can adde one cubite unto his stature Matth. 6. 27. Learn there how the Lilies grow incrementum a Deo est Plants doe grow crescunt viventia But propagation is appropriate unto viventia which is a ripenesse of generation and an ingendring of the like He that findeth seed for the sower will minister bread for food and will multiply your seed 2 Cor. 9. 10. there is for that cause distinction of sexes God hath given seed to one in his loyns ad gignendum to other a womb ad pariendum It was God did with-hold from Rachel the fruit of the womb chap. 30. 2. If God be so pleased there is no strength to bring forth Esay 37. 3. So it is a blessing to bring forth and to bring up it is benedictio uberam to make the barren fruitfull Filling the waters is a preservation of things multiplyed Four parts of this Conservation Edictum est hoc conservationis it hath four parts 1. Naturall love First natural love of the engenderer to the thing engendred As an Eagle stirreth up her nest fluttereth over her byrds stretcheth out her wings taketh them and beareth them upon her wings Deut. 32. 11. yea even the Dragons draw out the breast and give suck to their young but the Daughters of my People is become cruel like the Ostriches in the wildernesse saith Jeremy Lament 4. 3. The Pellican pierceth her own breast to feed her young it is a great blessing that the young ones shall know their Damms however they be hatched as the Partridge gathereth the young which she hath not brought fourth Jer. 17. 11. 2. The natural knowledge of their meat The second point of their preservation is the natural and ordinary knowledge of their meat As the Bee flyeth to the flower the land fowl to the seed the water fowl to the root the Crab watcheth the Oysters gaping he knoweth pabulum latibulum thev know their place the Sparrow findeth her an house and the swallow a nest where she may lay her young Psal. 84. 2. and therefore they make their nest hard without and soft within The Dove maketh her nest in rocks to be in safety Jer. 48. 24. 3 Knowledge of their enemies The third part of preservation is that they know their enemies the Dove feareth the Kite not the Swan the Partridge the Hawke not the Goose and the fishes flie the Pike The Bee hath knowledge of her sting therefore in her anger she stingeth the birds trust some in their beaks some in their talents and the weak and simple Dove trusteth in her wings They have knowledge of time place the
himself potes hoc agere sed hoc non est opus tuum that is thou mayst doe this but this is not the thing that thou chiefly commest into the world to doe for that is to be obedient to the good pleasure of almighty God and to doe his will Wherefore we must not stay alwaies in Havilah making that our journeys end for if we doe we shall never come to Paradise But we must passe through Havilah speedily and make haste to Paradise and there make our aboade and bestow our selves principally in the contemplation of his works and the doing of his will And thus much for the use of Divinity Nomen verò fluvii secundi est Gichon hic est qui alluit totam Regionem Cuschi Et nomen tertii fluvii Chiddekel hic est qui labitur ad Orientem Assyriam versus Fluvius autem quartus est Euphrates Gen. 2. 13.14 June 12. 1591. THese verses are the parting of the plot of Paradise and the perfecting of the parting of these Rivers as yet remaineth St. Augustine saith well that matters of spiritual instruction in the Scriptures are as the crop of Wheat or Herbs of the field to be gathered and the Histories of the Bible are as the plat in which it is sowed or as the pasture in which they grow The Chronologie Cronographie and Topographie setting down the places times and persons are as the lanes waies and bridges by which we passe and repasse to and fro one to another and there can be no orderly passage or conveyance without these To dwell altogether in these things is as if a man should consume his time bestow his studie and spend his labour wholly in mending of high wayes and bridges and to let alone the care and labour which is more needfull in husbanding the arrable land and pasture ground And whereas in prophane Stories many doe spend whole leaves and long volumes in these circumstances we may see the holy Spirit useth very briefly in a few lines to knit up all such things as are necessarie to that purpose Here in these two verses he 〈◊〉 us of the three other Rivers whereof the two first are as the former described both by name and also by the Coast which they doc passe by 2 River Touching the first we read that this River which is here called Gihon is called of the Heathen Writers Araxes Naharses and Narsines yet they found that the primitive name was Gihon This River was called fluvius Eunuchius for as Kings delighted and took pleasure in Eunuches so all took great pleasure and delight in this River for the water thereof was very clear and therefore delightfull to the eye Epiphanius faith that it was sweet to drink and 〈◊〉 of and last of all by reason that it grew into so many Rivers it became also shallow and therefore running swift and shallow made by that means a murmurring noise and rushing and therefore was called fluvius abruptus 〈◊〉 and so was pleasant to the eare the nature of which River was once a year about harvest time to break out and overflow whereby it refreshed the Countrie languishing with heat Sirah 24. 32. Touching the Coast It compasseth the Land of Havilah where by compassing is meant that it marched or ran through the Countrie for so the 〈◊〉 are said to compasse the Wildernesse Joshuah 15. 1. and the Scribes Matth. 23. 15. to compasse Sea and Land that is to passe or travell through or by it 3 River The third river Hiddekell As the former two names were significant so are these though the first name of these remained among the Hebrews yet the Heathen Writers call it Tygris and indeed the River hath both these names given for one reason Hiddekell in Hebrew signifieth an arrow and a Tygre is the swiftest of Beasts so that of the strong forcible and swift motion of it it hath the name This River hath a head of it self and passeth along by the old Cities Ninivie and others Gen. 10. 11. and it joyneth it self to the River Pishon neer the famous citie Tesipho and so runne into one stream together into the gulf of Persia. For the Coast of it He saith it runneth Eastward for on that side is the Land of Assyria which was called the Land of Nodd before the flood Gen. 4. 16. And after that Assur Chams sonne came thither it was called Assyria Gen. 10. 22. 4 River The fourth River is called Euphrates only he speaketh of the name of this and leaveth out the bounds and coasts of it the reason of this is because that River runneth through the mid'st of Paradise and so it could not coast and also because it was so well known that it needed not any other description Gen. 15. 18. it was a bound to the Holy-Land for God promised that they should possesse so farre which was performed and effected in Salomons dayes 1 King 4. 21. This River entreth into Babilon which was builded over this River and passeth by Massasha and this River is spoken of last as the greatest and therefore by an excellencie is called the great River the fignification of it plentifull a fruitfull or plentifull River Solinus saith that when this River doth overflow the Land the slyme of it passeth all the dunging and earing which Husband-men can use and because it is too rank with it they are fain to use the water of Tygris to wash that slyme away and so to make it lesse fruitfull Paradise they say had his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the well watering of it and of the pleasure joy and 〈◊〉 that came to it thereby Jeremy 51. 63. Rev. 16. 12. Notwithstanding all these commodities and pleasures of these Rivers when men abused the places to sinne and abhomination God threatned his wrath and vengeance on these Nations and Lands and as before he extended his benefits of his free mercy so then he powred out his wrath in just Judgements And this may suffice for the Rivers because we may not stand more than needs in mending high-wayes and bridges Concerning these four Rivers we have said of the ground of Paradise that it brought fourth all fruits which could be desired of any ground So say we of the waters which God had so ordered that nothing was to be desired of waters but that the pleasure and delight thereof might be found in one of these Rivers If we compare them together in some of them was deepnesse in others shallownesse in some swiftnesse in some slownesse some pleasurable others navigable the one of them far and fruitfull the other lean and yet profitable Salomon saith Preach 4. 12. If a man be bound with a threefold cord it cannot easily be broken wherefore seeing God hath bound us with fourfold benefits yea with many fold blessings what a sinne it is to break asunder those bands by transgression and unthankfullnesse Paradise it self thus is inclosed with four goodly Rivers and hath
may be resolved two wayes as the School-men say Quando actio cadit super materiam indebitam that is either when an action is forbidden from lighting on it which should not or when it is invested with all his due circumstances In speaking of this we will take this course first to entreat of the subject and action here expressed and then of the application of it to us The subject is a Tree and that but one tree of knowledge which tree with the fruits of it were without question no more evill than the other trees for all alike God saw to be good as we have seen and therefore it was such as might have been eaten as well as the other if this restraint had not been And again if this restraint had fallen on any other tree in the Garden as it did on this it had been as unlawfull to eat as this So that it is not the nature of the tree but of Gods word which made it evill to eat for there was no difference between them but in respect of Gods word and charge which said Thou shalt not eat thereof In which respect it is called the tree of knowledge of good and evill We must understand that this tree hath not his name of every quality in it but of the event and effect which should come by it Exod. 15. 25. The Wise man calleth it lignum dolorum Eccles. 38. 5. of the effect and event it had of these waters So in Gen. 35. 8. there is a tree called Arbor lamentationis not that the fruits thereof would make a man sorrowfull but for the casualty and event which happened and befell Israel there not that it was the cause of any lamentation So we must know that whereas Adam before knew good both wayes both by contemplation and experience now having broken the Law he knew evill both wayes also we had the knowledge of good and evill morall by naturall contemplation Gen. 4. 7. so long as thou doest good to thy self men will speak well of thee So that to know good is bene pati while he did bene agere Dicite justè quia bene Esay 3. 10. 11. The just shall eat the fruit of their righteousnesse and the wicked the fruit and reward of their sinne and this is the other knowledge of good and evill Numb 11. 18. there was knowledge of good and evill by sight sense and experience Psal. 133. 1. this is shewed that malum culpae was the cause of malum poenae and by feeling the bitternesse of the punishment he knew how bitter a thing it was to forsake God and not to fear him So he knew the good of obedience by the good of reward which was the sweetnesse of pleasures before his fall and after his fall he knew the evill of sinne by the evill of his punishment The one knowledge is Gen. 18. 19. the other kinde of knowledge is Gen. 22. 12. If we follow St. Augustine and Tertullian we may say truly that it is called the tree of knowledge of good and evill both wayes both in respect of the effect and also of the 〈◊〉 Tertullian conceiveth that it was called so of the effect and duty which was to arise and be taught out of it in which respect he calleth it Adam's little Bible and the fountain of all divinity for as the Bible is the perfect rule of knowledge to us So was that to him and should have been 〈◊〉 if he had not fallen for by this dicendo it should have plainly 〈◊〉 Gods will and so it should exactly teach that to be good which was according to it in obedience and that to be evill which is contrary to it by transgression for the knowledge could not be more 〈◊〉 set down then by this object and action Thou shalt eate of these and shalt not eat of this God then by forbidding them to eat of the tree of knowledge did not envy or grudge that they should have knowledge but rather made this rule the root of all knowledge to them that the science of good and evill is taken only from Gods dicendo that is things are therefore good because God by his word alloweth them and are evill because he forbiddeth them Now touching St. Augustine He saith this is called the tree of knowledge in respect of the event in regard of the exeperimentall knowledge which man had by it both because by it he had felt the reward of obedience so long as he stood upright and also by it he found and felt by experience the reward and penalty of disobedience for when he had contrary to Gods word reached his hand to the tree and eaten of it he had experimentall knowledge by and by both how birter a thing it was to sinne and forsake God Jer. 2. 19. and also how good and sweet a thing it was to stick fast to God by obedience Psal. 73. 28. He found that in the action of obedience was life and happinesse and in the act of sinne was death and wretchednesse 〈◊〉 before Adam had eaten of the tree he had knowledge of good by contemplation and experience and so for ever should have had and then he had argumentall knowledge by presumption and contemplation also of evill for he by the argument of privatives must presume this conclusion that if he doe that which is forbidden he should be deprived of the tree of life and that happy estate and so consequently must needs come to death and all misery which he found to be most true by wofull experience so soon as he had put it in triall And thus much of the object and of the name given to it Touching the Action which is the second part in which I mean thus to proceed by way of certain positions and grounds the one necessarily arising out of the other We lay then for the first ground that it was not lawfull for God nor behoofull for us that God should make triall of Adam who he had made for it is equally expedient and right in the practice and behaviour of men first to make proof and triall of 〈◊〉 before they will make any reckoning or commendation of them as good laborers so God tried Abraham Gen. 22. 12. that he might have experimentall knowledge of his obedience and say nunc scio c. Now I know that thou fearest God seeing for my sake thou hast not spared thine only sonne So he proved Israell at the waters of striffe and Job by an other triall So God had knowledge of man whom he made that then he was good but he would by triall see whether he would continue so or not 2. Second it was meet that seeing a triall must be made that it should be by some externall thing in which this outward obedience and practice might appear as masters doe make triall of their servants obedience in some such work Doe this Goe thither So seeing Gods will was that Adam should be a spectacle in obedience
sinne then we must proceed another way yet true and very profitable and so say ad te appetitus ejus ejus saith Augustine cujus numquid fratris absit Nay saith he it is appetitus peccati and Augustine doth ground this upon Jeremiah the fifteenth chapter and the ninteenth verse where it is said If thou return and in the same verse ipsi convertantur ad te non tu ad illos and so after Austin St. Jerome saith excellently ne peccatum illi sed ille peccato dominaretur not that sinne might have dominion over him but he over sinne and so in a manner dealt all the ancient Divines It is well known St. Jerome knew the tongues and was well acquainted with the Scriptures and so the sense is more perfect and compleat this way than the other This then is the point of instruction as before by way of praise and threat so here God deals by way of admonition which is brought in by way of supposing an excuse as if one should say I would not 〈◊〉 but I cannot doe otherwise I have no power over my self to rule my self or 〈◊〉 this grief how then can I rule over it that is over sinne But against this supposition of Cain Gods instruction is thus though sin be turned towards him yet God saith he may be Master over it that he needs not yeeld to it as if God should say to Cain I would have thee doe that which my grace offereth unto thee and not that which the concupiscence of sin leads thee to Here are two things propounded First our own state in these words but unto thee his desire shall be subject Secondly our duty what to doe thou 〈◊〉 rule over him For the first I grant it thou canst not live without it for sinne lyeth at the dore knocking and will run in and embrace thee if thou open the dore to it it is not possible but ad te appetitus ejus sinne will be taking hold of thee as it is exactly set down Hebrews the twelfth chapter sinne hangs on fast This is your state saith God and take notice of it but then doe your duty when sinne knocks look that you shut the dore against it when sinne runs to you see you turn your back on it and when it desires let it be in vain and then saith St. Austen surgendo proferendo frustra defatigetur ut tandem mihi proferat discat amplius non surgere and this it is that God would have us to remember to repell sinne by striving against it and not become Slaves to it by serving the lusts of it For as many times as a man refuseth the conversion and turning of the oportunities of sinne it is the redoubling of so many rewards and crowns in the Kingdome of heaven so that I tell you as often I have that it signifies both comfort and exhortation that that which exhorts should comfort and that which comforts should exhort too First for comfort not that any man should think himself forsaken and out of the compass of Gods favour when sinne runs to him for therefore it is called conversion it is the motion that water hath in hollow places that howsoever on hills or steep places it runs down yet in hollow places it staieth such is the nature of sinne As if God should say seeing your nature is such that it is naturally inclined to sinne by the teint and corruption of the poyson of that Serpent which first beguiled your first Parents which every man in his own nature hath sense of yet he feels no more than all the dear Saints of God have felt Therefore that it should not seem strange to any man when he seeth sinne run to him and findes those temptations of sin and motions thereunto for it is no other thing than what is incident to all the first to the Corinthians the tenth chapter and the thirteenth verse No temptation hath taken you but such as is incident to man Now that is our inclination naturall which we cannot avoid here in this life and that is comfort against the objects of sinne that our case is no worse than other mens But withall to this comfort God joyns exhortation that for as much as we shall be continually provoked and assaulted by sinne and sin will run to us and ly at the dore yet we are not to goe and meet it and if not goe meet it we must take heed we draw it not to us with cart-ropes as if it came not fast enough Isaiah the fist chapter and the eighteenth verse and as Ezekiel speaks we may not be as dragons sucking still Ezekiel the fourth chapter and the second verse nor put the stumbling blocks of iniquity before our face Ezekiel the fourth chapter we may not plough for sinne Proverbs the twenty first chapter and the fourth verse as if he should say sinne will come fast enough in the fallow grounds therefore we need not to provoke our selves by pictures lewd songs enterludes and such like means 〈◊〉 draw it to us but to abandon them all It is that which the Apostle exhorts all men to in the second to the Corinthians the eleventh chapter and the twelfth verse to cut off all occasions to sinne observing what that is that provoketh them to sinne and cut that off that we draw not sinne to our selves and so be accessary to sinne and cause of our own woe If the water be comming that we give no passage to it if the coals lye before you spit on it you may but beware you blow it not and if sinne would have passage stop it 〈◊〉 serving sin you be carryed away captive of sinne for of whomsoever a man is overcome his servant he is the second of Peter and the second chapter and his servant you are to whom you obey Romans the sixth and the thirteenth verse Therefore give not your members as weapons of unrighteousness to sinne but give your selves to God This is our duty which we must doe and perform for as the former part is set down for our comfort so this serves for our instruction So there is a comfort in our estate comming by this exhortation and there is exhortation out of the comfort to doe our duty on sinne which shall stand us in great stead in the day of the Lord. Here are four divisions or distinctions First God saith There is sinne in body and sinne in soul there are as well corporall sinnes as mentall and as well actuall as cogitable 〈◊〉 a sinne against man as well as God Secondly Si bene feceris nonne acceptaberis so that God saith plainly he that beareth malice doth not well that is he sinneth against his brother for a man may as well sinne against man as against God for that Gods command is Love thy Brother or Neighbour as thy self therefore a man should not imagine that except he offendeth God he sinneth not That is a second distinction Sinne sleeping
and though they had yet this reward doth not last for ever Honor fugientem sequitur sequentem vitat We see Saul Judas 〈◊〉 and Saphira while in hypocrisie they made a shew of good works to procure themselves glorie were disappointed and they 〈…〉 of God upon them But though it have a 〈…〉 yet not 〈◊〉 Patrem vestrum 〈◊〉 Which is 〈…〉 That if they have glory yet it is not God 〈◊〉 gives 〈◊〉 this 〈◊〉 And as the 〈◊〉 of Manna was a figure that it came not 〈…〉 blessing of God Exodus the sixteenth chapter And when the Manna of the wicked 〈◊〉 it is a signe that it was not Gods gift 〈◊〉 the tenth chapter So in that the glorie of hypocrites doth not 〈◊〉 it is a token that it is not a praise given them of God Again it 〈◊〉 That though 〈◊〉 have a reward in earth yet not in 〈◊〉 for then to hypocrites that say we have cust out Devils and preached in thy name he shall say Depart from me I know ye not Matthew the seventh chapter Secondly Note how powerfull this perswasion is to make us avoid vain glory and the desire of it Here Christ saith non habet is mercedem ye have no reward In the next verse he saith you have your reward habet is mercedem to shew that the worldly reward is nothing in respect of the heavenly reward that God will give Gods reward is by grace in this life for to them that forsake father and mother he promiseth an hundred fold Matthew the nineteenth chapter and the twenty ninth verse Then by glory in the world to come the glory of a Kingdome Luke the twelfth chapter It is my Fathers pleasure 〈◊〉 give you a kingdome Than which glory none is greater and therefore he will say Come ye 〈◊〉 possesse the kingdome Secondly such a Kingdome as shall be void of all affl ction that might take away the glory I know the afflictions of this life are not worthy of the glory to come Romans the eighth chapter And howsoever no Kingdome is so glorious but either eye hath seen or care hath heard or at least the heart may conceive of a Kingdom of more glorie yet such is the glory provided for them that by well doing seek the praise of God and not of men as neither eye hath seen the first epistle to the Corinthians the second chapter and the ninth verse So that if we knew the gift of God John the fourth chapter if it would please him to open the eyes of our minde that we might see the excellencie of the Heavenly reward Ephesians the first chapter and the eighteenth verse and the basenesse and uncertainty of the worlds gift we would not only not desire but even carefully avoid and be afraid of the worlds glory and would abhor the desire of it as a thing not only injurious to God but hurtfull to our selves Operemini non cibo qui perit sed cibo illi qui permanet in vitam aeternam quem filius hominis dabit vobis hunc enim Pater obsignavit id est Deus John 6. 27. Novemb. 6. 1598. THese words are the beginning of that long Sermon which Christ made concerning the bread that comes down from Heaven the occasion whereof was the flocking of the multitude to Christ for that they had been partakers of the feeding of the loves and for that Christ saw them so earnest in seeking after material bread he takes occasion to put them in minde of a more excellent bread which they should labour for For whereas the names of the good things in this life were given to spiri ual things As that godlinesse is gain the first epistle to Timothy the sixt chapter That to 〈◊〉 in good works is true riches the first epistle to 〈◊〉 the sixt chapter and the eighteenth verse That to be decked with virtue is the beauty that doth indeed adorn both men and women the first epistle of Peter the third chapter and the fourth verse It appeareth that howsoever these corporal blessings doe carry the names of good things yet they are not so truly called but the truth thereof is comprehended in spiritual good things whereof the good things of this life are but shadows Christ by that water which the Samaritan came to draw took occasion to speak of the water of life whereof whosoever drinketh shall thirst no more John the fourth chapter and the fourteenth verse And by the bread which the Capernaites sought after took occasion to stirre them up to seek for the bread of life So should we from the outward things which we enjoy for the maintenance of the life present gather spiritual meditations of true good things necessary to the life to come Secondly These words depend upon the former verse Wherein Christ seeing them flock unto him said reseek me not because ye saw the miracles but for that ye eat of the loves Upon which words as he concludes with this exhortation Labour not for the meat c. So before he gives them this counsell he sets down the reproof Where Booze chargeth his servants concerning Ruthe that they should let her gather and not rebuke her the word signifieth to confound or put to shame Ruth the second chapter and the fifteenth verse the reason is because we are all ashamed of reproof Christ though he had no wounds by sinne was contented to be baptized as if he had been a sinner but we that have the wounds and sores of sinne cannot abide the plaister of reproof but think it a shame to be rebuked when we offend But Christ before he counsels them doth think good first by reproof to put them to shame And it is a shame to them in two respects First That in the heat of their Religion and devotion when they would seem most devout Christ chargeth them with hypocrisie Ye seek me not for the miracles that by them ye may beleeve but for the meat Secondly They are put to shame the more for that he doth not lightly touch them and glance at their hypocrisie but doth accuse them in vehement and earnest manner Verily verily I say to you the twenty sixt verse but Christ doth rebuke them for another end Howsoever it be a good effect that men be made ashamed of their sinne by reproof yet is it not the last end Christ doth it not to confound but rather to amend them and therefore exhorts them that they should chiefly labour for the meat that perisheth not as the Apostle in one place saith hoc loquor ad pudorem the first epistle to the Corinthians the sixt chapter and the fift verse doth elsewhere say I write not these things to shame you the first epistle to the Corinthians the fourth chapter So Christ to these men saith I speak not this for your confusion but for your amendment So that albeit they were guilty of hypocrisie yet not desperate hypocrites for Christ had some hope of them and therefore ceaseth
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