Paradise of Angels Psal. 103. 20. by which is meant the joyes of Heaven of which man also communicating in this life with their holinesse shall be made partaker in the life to come yet notwithstanding it is as true that there is an historicall Paradise on Earth which is truly called the Garden of the Lords planting garnished with all trees for delight and profit It is no question but that man had his Interest then in both these Paradises and that above is farre more excellent and glorious than this below when it was in his best estate wherefore we must so place the one which is spirituall and invisible as that we take not away the other which was visible and temporall For Adams posterity dwelt neere to Eden afterwards and serveth in the Scriptures to describe their certain places by 4. Gen. 16. For Cain dwelt towards the East side of this Garden Eden and the South side of it was a Plot which after the flood Noah chose as the best soyl to dwell in Esay 37. 12. The Merchants which dwelt thereabouts and were planted about Eden had all manner of 〈◊〉 commodities as we read Ezech 27. 23. All which places were in Asia which as we know is the most 〈◊〉 and fruitfull part of all the world being set at the right hand of the earth as having the preheminence of it for our right parts are most apt for motion or doing any action and men doe 〈◊〉 that people were first in Asia inhabiting it and from thence came to all other parts of the earth This also for the certainty of the place is set out by the description of Rivers which have their heads there and flow from thence 〈◊〉 other parts Also by the fruits of the earth which abound there as Gold Precious stones Spices c. Also the certainty of the particular place where this garden was is made known to man by the description of the obstacle and let which keepeth men out of that place for as Pliny and Toletus say in fontibus Paradisi even in the entrance by which we should goe to it even unto this day the place yeeldeth out flames of fire which no doubt is the fierie Sword which God placed there Gen. 3. 24. We finde by writers that it was neer the City called Babilonia 〈◊〉 And that three Cities in the 〈◊〉 of Eden were builded and planted upon three of the Rivers which ran out of the Garden which Cities were called Babilonia 〈…〉 and 〈◊〉 which were builded there in Eden for the great store of all fruits which by Gods blessing abounded for it is recorded that they had harvest twice a yeer and before the first harvest they were fain to eat it twice so exceeding fertill it was That which is set down to be the greatest and rare encrease of Gods blessing Gen. 28. 12. Pliny recordeth was an usuall and ordinary encrease in those parts that is to yeeld a hundred fold And whereas it is usuall amongst our husbandmen to hearten and make fat our land their industry and labor was contrary to take away the heart and strength of the ground and to prevent the ranknesse of it for the which they had barren waters contrary to the nature of Nilus wherewith they watered their ground because otherwise the eares of Corn would be so great and waighty that the stalk could not bear it These things remaining as yet in Eden neer about the borders of the Garden by the testimony both of the Scriptures and of all other writers doe prove unto us that there is such a certain and undoubted place upon the earth The word Eden doth signifie pleasure Gen 13. 10. which doth shew us that all the Country was pleasant and delightfull and therefore the Garden of Eden is shewed thereby to deserve the name of pleasure it self as we shall see hereafter both in respect of the pleasant Waters and Rivers as also of the pleasant Ayre for in the 3. Chap. it is said that God did walk in it as also in respect of the most rare and delightfull sent verse 9. not only for Flowers and Trees but for Spices precious Stones and Metals which grew 〈◊〉 of their own accord as also in respect of the pleasant prospect and view of the place being as it were a hollow bottom as Balaam describeth this Garden Numb 24. 6. Thus we have seen the seat of man the kind of place the dignity and scituation of it Secundae pars generalis Now for the placing of man in it Deus locavit hominem quem formavit in horto quem plantavit for after man was made God removed and brought him hither into Eden and put him in the Garden 15. verse God saith Levit. 25. 23. quoniam terra mea est vos Coloni estis c. So this Garden was Gods planting and his ground Adam was a forreiner and brought in to be Gods Farmer and Tenant in it that Adam not being born in it might know that God which placed him there was the right and only true owner of it and therefore all homage was to be performed to him alone for this taught him that Paradise was vos gratiae non naturae for God might have left him in the place where first he made him Seeing then God of his free Grace brought him thither it was not of desert or merit because as yet there was no Law given unto him untill after he was put in possession of it This then teacheth him thankfulnesse and obedience in that it was without any desert of his Secondly it might teach him that as he was in mercy brought in so he might in Justice be cast out if he sinned and became ungratefull Wherefore we see that as it was Gods great favor by which he was brought hither so when he had transgressed there was no wrong or rigor shewed in thrusting him out again God first planted the senses in man Psal. 94. 9. And then he planted a Garden this is the first order and another order he took which is this that they whom he planted in the Garden Psal. 92. 13. 14. might strive with Paradise in fruitfulnesse that seeing God had caused Paradise not to be barren or unfruitfull to us Jer. 2. 27. Therefore we should not be a wildernesse unto God but to be plentifull in good works being thus gratiously planted in Gods Church Concerning Paradise now we must know it was not the deluge but the cause of the deluge that is sinne which took away the excellency of Paradise as is here mentioned But you will ask what is become of it now This question may be well left out because as St. Augustine saith there is no use of it in regard of our habitation but of our instruction this for use we see and learn that Adam did loose that happy place of joy by negligence sinne ungratefulnesse and unbelief therefore let us beware lest the like sinnes make us loose the hope and fruition of our
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
it became a great stumbling block to many in Religion and Divinity for where they compared this with the history of other writers and seek for a place where are four such great rivers coming from one head and fountain they died in it And again missing also in the knowledge of the Land of 〈◊〉 taking it for another Land it grew to a marvailous difficulty that they could not tell how to reconcile this part of holy 〈◊〉 with the histories of other men But I will come to the particulars and touching the first River it is 〈◊〉 after three names first by name it is called 〈◊〉 Secondly by the 〈◊〉 and compassing of it about havilah Thirdly by the commodies of that Country ophir which being taken by 〈◊〉 is included by gold 〈◊〉 and the 〈◊〉 for by Gold is understood all kinde of metals by 〈◊〉 all kinde of Perfumes and Spices by the 〈◊〉 all kindes of Jewells and pretious Stones Touching the name it 〈◊〉 in Hebrew the rich and plentifull River which name 〈◊〉 giew to be called Armelcha the 〈◊〉 call it the kingly 〈◊〉 or stately River if we compare this River to Saul 1 〈◊〉 10. 23. We shall see it well called so For as he was taller by the head and shoulders then all the men in Israell so was this river 〈◊〉 longer and did passe with more state then all other The second is the circuit and compasse by the coast for it compasseth and runneth along by the Country Havilah the name of which Land and Country made the doubt amongst writers because in the 〈◊〉 we read of two Countries of that name the one in 〈◊〉 10. 29. For the sonne of Heber which is called Havilah did 〈◊〉 and it is sure that one of his sonnes also did plant himself in Ophir The other is 〈◊〉 Kings 10. 22. which is in the 〈◊〉 parts of the 〈…〉 of India And the old writers taking it for this which is very 〈…〉 from that did 〈◊〉 in the matter There was another Havilah which came from 〈◊〉 and 〈◊〉 Gen. 10. 7. which dwelt in that Country where the river 〈◊〉 is of which now some are called 〈…〉 In Strabo this Land is called Chavilah 〈◊〉 which as you see is very like 〈◊〉 and in this place was the Kings royall place and seat in the citie of Shushan 1 Hester 2. 5. Which for the commodities of it was called the citie of joy or pleasure as indeed Chavilah signifieth for in Hebrew it importeth most fruitfull rich and plentifull as if it were ever bringing forth and yet ever with childe This is the Country then that is next neighbor to Paradise bordering neerest upon it Touching the third point we necessarily infer and prove by the fruits and commodities which are here named that it must needs be this Havilah of which we have spoken for only it hath store of 〈◊〉 things as Plinie and Strabo doe witnesse The particular fruits here specified be those which in the opinion of all ancient writers are set down figuratively namely one chief for all of that kinde for it was the infinite store of all these rich commodities which made the King of Persia so proud in the City Shushan as we read in the 1 Hester First for Gold we see that it had not only store but also store of the best Gold for there were divers sorts as we doe make difference of ours here though there was great plenty of base and common Gold which came from Ophir yet the best and purest Gold came from Havilah For the other kinde of Bdelium some take it for a precious stone but indeed it is a tree and not a stone by which rare and excellent tree all spice and sweet perfumes which did there abound are comprehended and understood The third fruit is of jewels and precious stones where the best of all is specified for all the rest namely the Onyx stone for the Sardys is but a compound of it and of this kinde of stone we read was set in Aarons breast plate and also we read it to be one of the gates of the City and the Caldees doe call this stone the mother and seed of all other precious stones whatsoever and therefore doth contain all the rest And thus yee see what he meaneth by the fruits and commodities of this land by which Moses thinketh he hath sufficiently described unto us the place where Paradise was Now we must note and understand that all these commodities are in Havilah which is without Paradise and as it were in the backside and out-houses for these are not the things which doe principally commend Paradise but by this Moses is willing to shew the difference between the worldly Paradise and the Godly Paradise For worldlings when they come to Havilah and whilest they are amongst the gold and sweet perfumes and spices and precious stones which is before they come to Paradise they sit down there as if they were at their journeys end and had found the Paradise and happinesse which they looked for But Gods Children never stay nor rest themselves in Havilah amongst these earthly things but goe on still till they come to the tree of life which is in the mid'st of Paradise And as it is erronious to think that Gods Church is where all these earthly things are So on the the other side were it erronious to conclude that that could not be Gods Paradise where gold and silver and prosperity is Because Havilah and this 〈◊〉 is without the circuit and compasse of Paradise for though indeed the tree of knowledge and of life be the works of it yet the other trees of pleasure and profit are not denyed alwaies to the Church of God For God willed the People 〈◊〉 offer all their treasures Exod. 35. 4. And yet though these outward things doe accompanie the Church and profession of the truth yet we are not to rest in them as the true works of Paradise but as things adjacent and as part of the world in the outside thereof yet it is the property of our earthly nature more to admire these things than the true treasures of Paradise For when the Israelites saw 〈◊〉 first they asked what it was for they were ignorant of it they could not understand it nor tell what to make of it comming from Heaven but when they first saw gold glistering they called it by this name give it me There is no comparison between lignum vitae and lignum Bdelii nor between a wedge of gold and the tree of knowledge so saith Job 28. 16. yet the world thinketh that Job was in an error for they think all knowledge nothing in comparison of a wedge of gold But remember what our Saviour Christ saith Though we could get all the world what would it avail if we lose our souls Matth. 26. 15 16. wherefore we must remember to say as Eusebius reporteth of one Arcelius who being busie about worldly 〈◊〉 was wont often to say to
it wast thou taken for dust thou art and unto dust shalt thou return p. 321 Vocavit autem Adam nomen uxoris suae Chavvam eò quòd ipsa mater sit omnium hominum viventium 20. And Adam called his wifes name Eve because she was the mother of all living p. 327 Fecitque Jehova Deus Adamo et uxori ejus tunicas pelliceas quibus vestivit eos 21. Unto Adam also and to his wife did the Lord God make coats of skin and cloathed them p. 330 Et dixit Jehova Deus Ecce homo estne sicut unus ex nobis cognoscendo bonum et malum nunc igitur videndum ne extendens manum suam accipiat etiam de fructu arboris vitae ut camedat victurus in seculum 22. And the Lord God said Behold the man 〈◊〉 become as one of us to know good and evill And now left be put forth his hand and take also of the 〈◊〉 of life and live for ever p. 〈◊〉 Emisit itaque eum Jehova Deus ex horta Hedenis ad colmdum terram illam ex quâ desumptus fuerat 23. Therefore the Lord God sent him forth from the garden of Eden to till the ground from whence he was taken p. 329 Quumque expulisses hominem instituit à parte anteriore horti Hedenis Cherubos ftammam quae gladii 〈◊〉 ad custodiendum viam quae ferebat ad arborom vitae 24. So he drove out the man and he placed at the east of the garden of Eden Cherubims and a flaming sword which turned every way to keep the way of the tree of life Index Concionum in Caput quartum Geneseôs The Contents of the Sermons preached upon the fourth chapter of Genesis DEinde Adam cognovit Chavvam uxorem suam quae ubi concepit et peperit Kajinum dixit Acquisivi virum à Jehava 〈◊〉 pergens 〈…〉 fratrem ipsius Hebelum Gen. 4. 1.2 And Adam knew Eve his wife and she conceived and 〈◊〉 Cain and said I have gotten a man from the Lord. And she again bare his brother Abel p. 363 Fuit que Hebel pastor gregis et Kajin fuit agricola And Abell was a keeper of sheep but Cain was a 〈◊〉 of the ground p. 369 Fuit autem post dies 〈◊〉 quum obtulit 〈◊〉 de 〈◊〉 terrae munus Jehovae Et ipse 〈◊〉 Aebel 〈◊〉 de primogenit is gregis sut et de adipe eorum vers 3.4 And in process of time it came to passe that Cain brought of the fruit of the ground an offering to the Lord. And Abel he also brought of the firstlings of his flock and of the 〈◊〉 thereof p. 374 Respexitque Jehova ad Hebelum et ad munus ejus Ad Kajinum 〈◊〉 et 〈◊〉 minus ejus non respexit 4.5 And the Lord had respect unto Abel and to his offering But unto Cain and to his offering he had not respect p. 381 Quapropter accensa est ira Kajini valdè et cecidit vultus ejus And Cain was very wrath and his countenance fell p. 388 Tum dixit jehova Kajino Quare accensa est ir a tua et quare cecidit vultus tuus Nonne si bene egeris remessio siverò non bene egeris prae foribus est peccatum excubans 6.7 And the Lord said unto Cain Why art thou wrath and why is thy countenance fallen If thou dost well shalt thou not be accepted and if thou dost not well sinne lyeth at the dore p. 393 At ergate est appetitus illius et tu praees illi And unto thee shall be his desire and thou shalt rule over him p. 398 Post colloquebatur Kajin cum Hebelo fratre suo evenit autem quum essent in agro ut in surgens Kajin in Hebelum fratrem suum interficeret eum 8. And Cain talked with Abel his brother and it came to passe when they were in the field that Cain rose up against Abel his brother and slew him p. 407 Quamobrem dixit Jehova Kajino Vbi est Hebel frater tuus qui dixit Non novi An custos ego sum fratris mei 9. And the Lord said unto Cain Where is Abel thy brother And he said I know not am I my brothers keeper p. 415 Dixit verò Deus quid fecisti eoce vocem sanguinum fratris tui me ab 〈◊〉 humo inclamantium 10. And he said What hast thou done the voice of thy brothers blood crieth unto me from the ground p. 422 Nunc it aque tu maledictus esto exsul ab ista terra quae aperuit os suum ad excipiendum sanguinem fratris tui è manu tua Quum humum ipsam colueris ne pergito edere vim suam tibi vagus et infestus agitationibus esto in terra 11.12 And now art thou cursed from the earth which hath opened her mouth to receive thy brothers blood from thy hand When thou tillest the ground it shall not henceforth yeeld unto thee her strength a fugitive and a vagabond shalt thou be in the earth p. 428 Tum Kajin dixit Jehovae Major est poena mea quam ut sustinere possim 13. And Cain said unto the Lord My punishment is greater than I can bear p 435 En expellis me hodie à superficie istius terrae ut à facis tua abscondam me cumque vagus sim et infestus agitationibus interra si 〈◊〉 fuerit qui me invensat interficiet me 14. Behold thou hast driven me out this day from the face of the earth and from thy face shall I be hid and I shall be a fugitive and a vagabond in the earth and it shall come to passe that every one that findeth me shall slay me p. 443 Dixit verò Jehova illi Propterea quisquis interfecerit Kujinum septuplo vindicator imposuit Jehova Kajino signum ne cum caederet ullus qui foret inventurus cum 15. And the Lord said unto him Therefore whosoever slayeth Cain vengeance shall be taken on him seven fold And the Lord set a mark upon Cain lest any finding him should kill him p. 450 Egressus itaque est Kajin à facie Jehovae consedit in terra Nodi ad Orientem Hedenem versùs 16. And Cain went out from the prefence of the Lord and dwelt in the land of Nod on the East of Eden p. 456 Et cognavit Kajin uxarem suam quae concepit peperit Chanocum quamobrem studebat aedificare cavitatem vocavit nomen civitatis illius de nomine filii sui Chanoc 17. And Cain knew his wife and she conceived and bare Enoch and he builded a Citie and called the name of the Citie after the name of his sonne Enoch p. 462 Deinde Chanco natùs est Hirad Hirad 〈…〉 Mechuajël verò Methuschaëlem Methuschaël 〈…〉 Assumpsit autem sibi Lemec 〈◊〉 duas 18.19 And unto Enoch was born Irad and Irad begat Mehujael and Mehujael
heat nor the cold but after the fall they were passible and then they made them garments Nakednesse opposite to Ornamentum Again Nakednesse is taken against ornament with costly apparel which is to please the eye as it is a◠large described in Esay 3. 18 c. But Adam and Eve needed not the beauty of apparel they needed not the silk of the silk-worm nor the wool of Sheep not the skins of rare beasts nor any cloth of gold nor any needle work the softest raiment and the richest apparel would have been no grace but a disgrace to Adam in Paradise he was naked and yet the robe of righteousnesse was his attire when Christ was transfigured upon the mount Thabor his face did shine as the Sunne and his clothes were white as the light Matthew 17. 2. Christ was bright as the Sunne For that Adam and Eve were conversant with God they had that brightnesse which passed the glorie of the richest apparel their brightnesse was like the shining of the Sunne if the Sunne were covered with velvet it were no grace but a blemish to the Sunne and if Adam had been adorned in rich attire it would have disgraced the bright shining beams of his innocence And though that Adam by his disobedience lost this his brightnesse and we also lost it by his transgression innocencie and the robe of righteousnesse was their garment but after they were apparelled with shame But by Christ Jesus we look to be restored to the first state of Paradise to be covered with the robe of righteousnesse Esay 61. 10. then this corruptible body shall put on incorruption and this mortall shall put on immortality 1 Cor. 15. 53. then shall the just men shine as the Sunne in the Kingdome of their Father Matthew 13. 43. then shall our beauty be without blemish our minde shall be upright our glorie unspeakable Then as it in Esay 24. 23. the Moon shall be abashed and the Sunne ashamed when God shall reign in Sion and glorie shall be before his Saints Why Man created naked For what cause they were created naked and were not clothed The Fathers answer that there is a resemblance between nakednesse and innocencie Nakednesse is to be bare from outward clothing Innocencie is to be bare from inward naughtinesse and there is a resemblance between deceit and a covering or mask there be those that have a shew of Godlinesse yet have they denied the power thereof 2 Tim. 3. 5. there be those that cover their deceit with the hood of 〈◊〉 as Peter speaketh and with the cloak of shame as Paul speaketh in 2 Cor. 4. 2. they cover their craftinesse Let then our minds and thoughts be innocent let them be naked from all kinde of wickednesse for as Paul speaketh in Hebrews 4. 13. God discerneth the thoughts and intents of the heart neither is there any Creature which is not manifest in his sight all things are naked and open to his eyes Innocencie to Adam and Eve was a glorious garment the robe of righteousnesse was their attire the man that went down from Jerusalem to Jericho in Luke 10. 30. and fell among theeves was robbed of rayment and was wounded to death which is the case of Mankinde after the fall was restored by the tender compassion of Christ the true Samaritane to be apparelled in the glorie and rayment of righteousnesse They were not 〈◊〉 The second thing is the state of the soul they were not ashamed they were not confounded their soul was not troubled In Revel 19. 8. the wite of the Lamb which is the Church shall be arrayed in pure fine limaen and the fine linnen is the righteousnesse of the Saints their thoughts were honest their soul at rest but the disquiet of the soul is by passions and perturbations Yet God at the first did create in Adam and Eve affections as in 〈◊〉 5. 22. Love joy peace long suffering gentlenesse meeknesse temperance which are the fruits of the spirit Adam had joy and love which were his 〈◊〉 affections and as the train to wait upon his original righteousnesse but the corosive affections which are in Man is shame grief 〈◊〉 c. which are the fruits of the Divell and of the flesh these 〈◊〉 the Divels Sergeants to arrest Man God himself after the 〈◊〉 would have these to be in us to punish us and to tyrannize over us As the Jebusites which were in Jerusalem as a scourge to them the which was called the Citie of the Jebusites Joshah 23. 7. and 18. 28. shame and sinne doe scourge us with whips not heard their stripes are worse than of an iron scourge as a Father saith well peccata nos surdo vulnere verberant The original hath and they were not confounded So long as sinne hath shame in his cheeks 〈◊〉 is counted a virtue to be 〈◊〉 in Paradise was accounted to be an evill and the least evill it is now If this small blemish shame were not to be found in Paradise then greater offences were not for shame is called primitiae peccati the first fruit of sinne and after shame came fear as it is in chap. 3. 8. and after fear sorrow seized upon Man This word of confounding is taken from a troubled vessel where the lees being stirred doe 〈◊〉 up to the top and shame we see bringeth a great part of the blood of the heart to the face When Adam and Eve had transgressed they then were ashamed and covered their shame chap. 3. 7. and men cover their faces that are ashamed after shame seized upon man his peace was dishonored his bleslednesse was taken away if a man now be innocent we doe say he is not ashamed and thus and that very well the School-men doe reason If the steps of sinne as shame be not found in man then the fruits of sinne are not in him the fruit of sinne is shame and the end thereof is death as it is in Romans 6. 21. see Proverbs 28. 14. that after shame a man hardneth his heart and becommeth shamelesse but after that comes punishment Esay 24. Shame fear sorrow are the Divels Livery it is the Divell that doth cloath Man with shame as with a garment But innocencie and righteousnesse are Gods plants God made Man without sinne without shame Now of these two joyntly They were naked and yet they were not ashamed They wanted shame he saith not and he felt no want of apparel And Austin saith well upon these words of Moses Non laudat 〈◊〉 sed innocentiam mentis for in that he was not ashamed he was innocent and he that sinneth not hath noe cause to be ashamed and now if a man have committed a fault and shameth not we call him impudent But if he be innocent and shameth not we say not that he is impudent but that he is couragious and confident for the wicked flyeth when none pursueth but the righteous are bold and confident as a Lyon Proverbs 28. 1.
the 14. of the 11. Thy pompe and pleasure is brought down to the grave the worms shall cover thee then with Job 17. 14. 〈◊〉 maist say to corruption thou art my Father and to the worm thou art my Mother and Sister and as it is in the 26. of Isaiah and the 19. the dust must be our dwelling joy not then in the joyes of this world which are but dust and corruptible they are as Austin saith gaudia privanda but sorrow for gaudia aeterna privanda sorrow lest 〈◊〉 be deprived of eternall joyes 3. Our life unconstant or death uncertain The third use for instruction is out of 〈◊〉 〈…〉 The state of our life is alwaies in motion and in revolving like a Ship a sailing Job in his 14. chapter and 14. verse called the resurrection after death a changing it is like a shadow it is still turning and returning Paul saith in the thirteenth to the Hebrews the fourteenth verse Wee have here no continuing City but wee looke hereafter for one our life is unconstant our death uncertain alwaies changing this the inconstancie of mans life is the motive to good as the other is the retentive from evill Paul saith hee dieth daily from sin here on the earth wee must not seeke for the hill of certain repose but look in heaven for a perpetuall City The Tents and Tabernacle are taken away therefore with Abraham Wee must looke for a City having a foundation whose builder and maker is God the eleventh of the Hebrews and the tenth verse 4. A time to return The fourth use is out of donec revertêris untill thou returne a time of returning where wee must learne to returne by repentance unto God before wee returne to dust that so wee may returne againe from dust 〈◊〉 God let men bee alwaies ready spend not thy daies with the wicked that goe suddenly down to the grave the twenty first of Job and the thirteenth the fourty fifth of I saiah and the eighth And as they live so they die like beasts the third of the Preacher and the ninteenth 5. We must return to God The fifth and last is that we must return to God For shall the dust give thanks unto thee the thirtieth I salme and the ninth verse The godly shall be delivered out of temptation though the unjust be reserved to judgement the second of Peter the second and the ninth We must return to God per poenitentiam Let it not be thought incredible that God should raise again the dead the twenty sixth of the Acts and the eighth the first of Jea and the eighth So a man shall return to God very well by due consideration of these things from the first pulvis es thou art dust to return to God by humility by the second not to joy in this world but in God by the third to rest our turning and returning in God and by the fourth to comfort our selves that out of the grave we shall rise to live with God Abraham addeth ashes to dust But what made Abraham to add ashes to dust the eighteenth of this Book and the twenty seventh he saith I am O Lord but dust and ashes The Fathers upon this place say that dust is our beginning and if we doe not obey God by fire we shall be turned into ashes ashes will be our ending We are all naturally dust and we are all by desert also but ashes and although by no means you cannot avoid to be dust yet by an upright life you may avoid to be ashes though we cannot but incurre the first death let not the second death take hold of us Though the grave inclose us let not hell swallow us All we eat all that we care for in this world is but for dust and for that will turn to dust If we be nothing but dust if we hope for nothing but dust if we care for nothing but dust we shall be swallowed up in dust Let us remember we are clay but God is the Potter Isaiah 64. 8. Above all regard thy soul. Above all regard thy soul then shall thy body of dust return to dust and from dust shall return again to God that made it and thee thou and thy body shall return to glory Vocavit autem Adam nomen uxoris suae Chavvam eò quòd ipsa mater sit omnium hominum viventium Gen 3. 20. December 10. 1598. ADam here calleth his Wife by a new name not by the former name in the 23. of the former which was Woman The mysterie of this name compared with the former Sentence is great she is called here Hevah she hath no name of dejection and despair but of life and of comfort Hereby is to be gathered that notwistanding the sinne committed and sentence pronounced yet there was in Adam some matter of hope for he beleeved the promise made in the 15. verse before that the seed of the Woman should break the Serpents head This was as it is in the 〈◊〉 to the Corinthians 2. 16. The savour of life unto life Abraham beleeved in Gods promise the 15. of this book the 6. by this Scripture Adam left a Monument of his beliefe as in the other Abraham left a Monument of his faith The seed of Abram in his age was promised to be in the 5. verse of that chapter as the starres of heaven Abraham desired to see the day of Christ and he saw it by faith Herein we will consider these two things first the imposition of a name and then of this name For the first the imposing of names is an argument of superiority and power in the 19. of the former chapter it is shewed in the naming of all the Creatures by man which names were properly given by him In the thirty fifth chapter and the eighteenth verse Jacobs Wife before her death called her sonnes name Ben-oni but his Father changed that name and called him Benjamin from the sonne of sorrow to the sonne of 〈◊〉 Jacob was after called Israel the tenth of the same chapter the name of Sarai was turned to Sarah the seventeenth of Genesis and the fifteenth verse as of Jacob by the Angell into Israel the two and thirtith chapter and the twenty eighth verse and out of these new names is taken matter of great mystery And Adam before called her Ishah woman as another from man but here hee changeth that to Hevah which is a name of life to others Now then touching the imposition of this name wherein wee will consider the signification of this name and then the qualitie thereof In the seventh of the former chapter God 〈◊〉 into man the breath of life and man was a living soule and here her name is a name of life now life is two fold either for a time or for ever shee is a mother of life in regard of this life for that her birth is not of an abortive it is a blessednesse production and education are in
chastity are a full comprehension of the duty of sanctification which God willeth us to perform And as Cains sinne stands first in the story so it is first in nature for a Child before he be able to speak one word will by his sower face shew that he hath a revenging spirit But in this story of Lamech we must observe a farther thing for it standeth upon two parts First in the ninteenth verse is shewed not only that he was infected with a spirit of uncleanness but also verse the twenty third a contemptuous and insolent spirit which is a degree beyond Cain for there he braggeth of his sinne and contemneth God and his Judgments as if he should not be revenged of him for it For when a sinner is not only possessed and infected with malice and envy in his heart and with lust in his reins but braggs of his sin in contempt of God and his Judgments then he is at the height of sinne Peccator cum in profundum venerit contemnit Thus where there are but three faculties of the soul all are corrupted by the infection of the Serpent as for reason it was corrupted in Adam when the Serpent perswaded him that he should be like God and the angry part was corrupted in Cain when he was stirred up to kill his Brother without all cause Thirdly the will and the coveting part was corrupted in Lamech so as neither the bond of nature nor the will of God which is a spirituall bond could keep in order but he will shew his uncleanness When not only Adam looseth faith and Cain charity but Lamech chastity then is sinne at the height In the first verse there is a genealogie of four discents wherein there is no matter of great edification Howbeit as when mens Fields and Closes are laid out all must not be taken up for pasture but a little way must be left whereby every man may pass to his own ground so in the Scripture there must be a passage from one storie to another And as in the body for that there are a great many lymbs and parts they must of necessity be compacted one with another by the help of the sinews so both in prophane Writers and in the Scripture many things are set down to shew the dependance that one story hath with another which otherwise would not seem so necessary Even so the shewing how Cain is joyned with Lamech which is done in this verse is very necessary Secondly There is a farther matter in this heaping of names besides the continuance of the story for it would have seemed strange that the Scripture doth make mention of Lamech and his wicked course unless it were withall shewed from whence he came But in setting down that Lamech is of the posterity of wicked Cain no man will marvell that he doe expresse the manners of Cains Besides that we may not think that this heaping of words is vain for as the Fathers note there is no name in Scripture without profitable consideration for howsoever men that deal in woods and base mettals care not to let chips and parings fall from them yet as they that work in gold and Silver will not lose the least parings The like is to be done in reading the word For it is pure as silver that hath been purified seven times Psalm the twelfth More to be desired than gold Psalm the ninteenth therefore we must have this conceit of it that whatsoever seemeth to be superfluous in the word of God hath great value both for faith and life For Isidor saith est in nominibus sacris sua theologia and as Jerome saith in nominibus sacrae Scripturae insculpuntur mysteria Therefore the Apostle saith That the Sonne of God is more excellent than the Angels in as much as he hath a more excellent name than they Hebrews the first chapter and the fourth verse so when the blinde man is sent to wash himself in Shilo John the ninth chapter and the seventh verse The word signifying sent importeth that he could not be purified by that water unless he was sent so in the names of holy Scripture we see as Jerome saith there are ingraven mysteries Now we give names to our Children ad placitum but in the old Testament the Fathers gave names of set purpose with great advise so we see Eve giveth a reason why she called her Sonne Cain Genesis the fourth chapter and the first verse so is there a reason of Seths name Genesis the fourth chapter and the twenty fift verse of Noah the Sonne of Lamech Genesis the fift chapter and the twenty ninth verse of Isaack and Jacob and all the Patriarches The reason why they had this regard in giving of names are reduced to two First in those that are the Children of the godly their names are a kinde of Prophesie concerning the disposition of the Childe which choice of names their Fathers made for that being endued with the spirit of God they foresaw the disposition of their Children On the other side the wicked and the reprobate cannot prophesie yet their names are specula paternae affectionis as the names of godly Children are prophesies puerilis indolis That it is thus in these names we shall observe an encounter made between the seed of Cain and the seed of Seth which as they were of a contrary disposition so gave their Children contrary names Cain called his Sonne Enoch that is dedicated to the pleasure of the world but Seths Sonne is called Enosh that is sorrowfull Genesis the fift chapter On the one side there was Cain on the other Kenan Irad on the one side Jerad on the other Methushael and Methushelah by which names the seed and posterity of godly Sheth shew a contrary affection and such as differeth from the wicked and the seed of Cain as appeareth by the signification of their names Touching the opposition that appeares to be between the generation of Seth and the posteritie of Cain Enochs name who was Cains Sonne signifieth dedication and there is one of the Children of God called by the same name Genesis the fifth chapter and the ninteenth verse but Seths Enoch as Jude saith was the seventh from Adam verse the fourteenth that is one dedicated to the seventh or Sabbath day one that gave himself wholly to the service and worship of God but Cains Enoch was the first and next to Cain that is one dedicated to the first day which is a working day to shew that he was one that gave himself to the affaires of this life that sought to be mighty on earth And this difference of affection holds to this day for all men are followers either of the first or second Enoch The next of Cain is called Irad that is Lord of a City the same that Herod signifieth wherein we see his ambitious spirit that he was such a one as sought to be great in the world And as Jeroboam when he was not able to maintain
with Enoshes invocation with respect partly to Seth his Father and partly to Enoch Cains Sonne As Cain and Seth matches so doe Enoch and Enosh On the behalf of Seth we say that Moses having laid a foundation which was posuit deus in this verse he adds roof for invocation is not made till the Temple be finished and so in these two verses he comprehends the state of the Church In the first is the promise of God in the second the name of God In which two is contained the duty of the whole worship of God On the other side that there might be a counterpoise and opposition between the contrary parties as Seth is opposed to Cain so Enosh stands against Enoch For as we see there was a City built on the one side so on the other side there must be something built for the defence of the seed of the Godly There must be some fence for Seth and his seed as Cain and Enoch had theirs Therefore here is that which is called turris fortissima Proverbs the eighteenth chapter that is nomen domini and it stands in opposition not only against him but against all the rest to counterpoise Jabal Jubal and Tubal Cain First against the wealth that Jabal brought in here is the fear of the Lord as Abraham Genesis the twentieth chapter whereof the Prophet saith Isaiah the thirty third chapter and the sixt verse Timor Domini the saurus Secondly Against the pleasures and delights of Jubals invention of musick we have another pleasure in the Psalmes Psalm the sixty third My soul shall be satisfied as with marrow and fatness and my mouth shall praise thee with joyfull lips Thirdly Against the strength and power of Tubal Cain that deviseth weapons for warr we have another kinde of armor Psalm the twentieth Illi in curribus in equis nos autem in nomine domini dei nostri invocabimus So we see that which is ascribed to Enosh doth answer not only Enoch but all the rest As on the one side in respect of Seth when we read that God gave him a seed we shewed that it was a holy seed that he was the first that called on the name of the Lord so on the other side in respect of Enosh and Enoch as we see a City so a Church as in Enoch a state civill so in Enosh a state ecclesiasticall as there we had a company of men that placed their vocation in things of this life so here we have another company whose vocation is an invocation that is to adore and call upon the name of the Lord. As if Moses should say by way of apologie that they were not a seed alone but there is another seed and as Cains posterity boasted themselves in earthly matters so Seths seed was imployed in the service of God which Moses opposeth against Enoch and the rest For when as the Prophet speaks there is more spent in the making of Mattocks and Swords that is a state civill but when more time and pains is bestowed in the safegard and protection of the Church than upon Lawyers and that shewes a state ecclesiasticall This shall suffice for the dependance of this verse I come to the verse it self consisting of two parts First the birth and name of Enosh Secondly the invocation of the name of the Lord. First the name Enosh signifies a man according to the four words in the holy tongue and it gives us to understand thus much that the conceipt of the Holy Ghost is that that party that hath sense of God and his worship and of spirituall things as the invocation of the name of God is to be called a man otherwise he is like a beast Psalm the fourty ninth and no man for that the God of heaven should receive no more honour and service from men than from bruit beasts it is too unreasonable seeing God hath endued man with reason and therefore that which offereth it self here is that Enosh from his invocation of the name of the Lord took his manhood that thereby it appeared that he was a man and not a bruit beast But as he signifies a man so not every man but as Adam is a person taken out of the molde of the earth so Enosh is a name pertaining to humility and signifies a person that is lowly The one was manipulus terrae the other cumulus miseriae so that there is a name from the molde whereof man is made and into which he is cast the consideration whereof is able to take down our pride or if not that of Adam The other name Enosh whereby we see that this man that is made of the molde of the earth is subject to so many miseries sicknesses sorrowes and calamities For the occasion of this name giving there was a kinde of emulation between the one side and the other as on the one side the one called his Sonne Enoch so the other Enosh the one Irad the other Jerad the one Mehujael the other Methushael which was done in this respect to shew that another manner of contemplation occupies the heads of the Children of God then the terrestriall dedication of the seed of the wicked But especially this was done in respect of the Prophesie to shew how Seth did see that the Serpent slept not but was hewing out a crosse and calamities for the Godly and that Enoch had built a City and walls against the Church and Tubal-Cain had invented weapons of warr and prepared armor against Seth. Therefore as Genesis the tenth chapter and the twenty fift verse Eber calls his Sonnes name Peleg because the division of the earth was in his dayes so here Seths Son is called Enosh in respect of the crosses and tribulations that the Sonnes of men are subject unto and that is one mysterie that the Fathers make of this place that none should imagine Seth to be without his Enosh that upon the godly the surges of the Sea shall arise but not overwhelm them and that the gates of hell shall not prevail against them Matthew the sixteenth chapter but that he that grounds himself upon the worship of God by true invocation shall be immoveable and yet not without persecutions And that is the first point that to Seth is born Enosh The reason why God sends crosses and afflictions to men is to try them whether they be rooted and grounded in faith Colossians the second chapter and the twenty seventh verse and as in the first to the Corinthians the eleventh chapter and the ninteenth verse He suffers heresies that they which are approved may be known as also because if men were not sometime perplexed and prest down with afflictions so as neither reason can releive them nor the hand of flesh able to deliver them when they cannot help themselves but as past hope of remedy they may ascribe their deliverance to God and not to their own counsels or force Secondly That it hangs well together that this
signification of the word the exercise of prayse and thanksgiving is more effectuall to that purpose But we add also as a speciall part of invocation the blessing of the people which in the sixt chapter of Numbers and the twenty seventh verse is called A putting of the name of God upon the people so say we also of Christian vowes and oathes that the due regard had to the testifying of a truth when a man doth call on the name of God and deliver that which is true that is also a service of invocation whereby we confesse God able to punish us as a Judge if we swear not truly Therefore invocation is of a farre larger compasse than an ordinary man would imagine but especially when we consider it not only in generall but in particular when it is in the prime For if invocation be commanded at the time of publique prayer much more is prayer and invocation commanded at the sacrifice whereof we have an example in Abraham who built an Altar and called upon the name of the Lord Genesis the twelfth chapter and the eighth verse and Psalm the one hundred and sixteenth and the thirteenth verse Calicem 〈◊〉 accipiam invocabo nomen Domini as if he should say then is invocation at the highest when a man hath the cup of salvation in his hand So that there is no part of religion in respect of prayer and the service of God which may not be reduced to invocation That is for the nature of invocation Touching the beginning of it that is not without a scruple for we may ask this question if invocation were not before and whether Adam and Abel did not call upon God They did no doubt But as I told you when I handled verse the twentieth that Jabal was the Father of such as dwell in Tents and have 〈◊〉 and Jubal the Inventer of Musick and Tubal-Cain of Weapons and yet that Cain was an Husbandman and Abel a 〈◊〉 of Sheep and consequently they had the use of the Share and Mattock for tillage which could not be had without some knowledge in Tubal-Cains Trade and yet the invention is ascribed to them for a man is said to begin a thing when no man hath done it before and another may be said to be the Inventer of the same thing in respect of some singular manner of doing it and to bring it to better purpose So it cannot be denyed that Abel was a Shepheard 〈◊〉 had use of Tents and yet Jubal is said to be the 〈◊〉 of them because they were perfected by him So for the other 〈◊〉 In like sort no doubt there was a kinde of 〈◊〉 performed by Adam and Abel but that which is here expressed is 〈◊〉 of some speciall and singular manner of invocation not used before as thus Before 〈◊〉 time every 〈◊〉 in 〈…〉 and called upon a part but in the 〈◊〉 of 〈◊〉 〈◊〉 began to come together to serve God then was that publique meeting and congregation performed which Christ speaks of 〈◊〉 the eighteenth chapter and the twentieth verse When two or three be gathered together in my name I will be in the midst Then began the ecclesiasticall worship in the Church Before every man in his own private house but the publique invocation came in with Enosh in whose time there was a publique place dedicated to that end that is there was invocatio templi as well as invocatie coetûs Again we say there was an invocation before that is they prayed as the spirit moved them but a formall invocation with Rites and Ceremonies set down after a speciall manner which we call the Lyturgie or publique service that began with Enosh then began to appear the face of a Church If you ask why this was not done before you shall see it could not for there being but Adam and Abel and then Abel being slain Adam was alone and they that must be the lower part of the Church must be two or three at least Then it must begin in the Family of Seth for it is impossible that this could be till there came a third person which was Enosh And then it pleased God to reveal this manner of invocation For we know the Church consists of parties to govern parties to teach and parres to receive direction To govern and teach are two things but performed now by one then they began to call upon the name of the Lord that was a thing agreeable to naturall sense but before this time it was not so exquisitly done and which is a thing memorable they did this in the midst of a naughty and crooked Nation Philippians the second chapter and the fifteenth verse for now they durst openly professe a publique service of God and invocate his name notwithstanding the wicked seed and especially when they see Abel come to an untimely end that because he called upon God therefore he suffered marryrdome Besides that albeit Enoch built a City and Tubal-Cain invented armor yet they will follow Abel and professe themselves Seths Children this shews they were endued with a heroicall spirit and had this conceit in the name of God that it should be a strong Tower to defend them that howsoever the gates of hell did expose themselves against them yet they should not be able to prevail A third thing to be noted is that they took upon them this profession and publique aknowledgement of invocaring the name as in the fourth chapter of Isaiah and the first verse Let us be called by thy name and as it is in the ninth chapter of Daniel and the eighteenth verse They would be known to be a people who called upon the name of God they took upon them the profession of a Church and the title to be called Invocators on Gods name whose name was their treasure whose service their delight and whose worship was their glory that is They took upon them to be called Christians and true Worshippers of God against all others of the wicked race which distinction is shewed after when the house and posterity of Cain matched with the Sonnes 〈◊〉 Seth and so began there a medly to be made 〈◊〉 we see what Moses meaneth by bringing these two verses into this chapter viz. that the Godly should not be discouraged as if he had forgot his promises Therefore he ends the chapter with Enosh a godly man to shew first he will have them Worshippers and yet such shall not be without sorrowes and therefore Seths Sonne is called Enosh that is sorrow We have heard what invocation Moses speaks of the nature and manner of it that it contained all the exercises of Christian service and how it began in Enosh after a set manner that this must be done and should continue notwithstanding the wicked seed of Cain doe set themselves so maliciously against it So we see Moses hath brought us to the Roof of the Church for till that time there was no Church but now he hath brought us to a