omnisque exercitus illorum Gen. 2. 1. Thus the heavens and the earth were finished and all the host of them p. 115 Quum autem perfecisset Deus die septimo opus suum quod fecerat quie vit ipso die septimo ab omni opere suo quod fecerat vers 2. And on the seventh day God ended his work which he had made and he rested on the seventh day from all his work which he had made p. 122 Et benedixit Deus diei septimo et sanctifica vit ipsum quum in eo quie visset ab omni opere suo quod crea venat Deus faciendo 3. And God blessed the seventh day and sanctified it because that in it he had rested from all his work which God created and made p. 128 Istae sunt generationes coeliet terrae quando creata sunt 〈…〉 ate Jehova Deus fecit terram et coelum Et omnem stirpem agri qui nondum fuisset futurus in terra omnemque herbam agri quae nondum fuisset oritura 〈◊〉 quum non demisisset Jehova Deus pluviam super terram et nullus homo futsset ad colendum terram 4.5 These are the generations of the heavens and of the earth when they were created in the day that the Lord God made the earth and the heavens And every plant of the field before it was in the earth and every he 〈◊〉 of the field before it grew For the Lord God had not 〈◊〉 it to rain upon the earth and there was not a man to till the ground p. 142 Aut vapor ascendens è terra quiirrigaret 〈◊〉 superficiem 〈◊〉 Finxit verò Jehova Deus bominem de pul vere terrae sufflavitque in nares ipsius 〈…〉 sic factus est homo anima vivens 6.7 But there went up a mist from the earth and watered the whole face of the ground And the Lord God formed man of the dust of the ground and breathed into his nostrils the breath of life and man became a living soul. p. 147 Ornaverat autem plantis Jehova Deus hortum in Hedene ab Oriente ubi collocavit hominem illum quem finxerat 8. And the Lord God planted a garden eastward in Eden and there he put the man whom he had formed p. 155 Feceratque Jehova Deus ut germinaret 〈◊〉 quaevis arbor desiderabilis ad adspectum et bona ad cibum arbor quoque vit ae in hortoillo it arbor scientiae boni et mali 9. And out of the ground made the Lord God to grow every tree that is pleasant to the fight and good for food the tree of life also in the midst of the garden and the tree of knowledge of good and evill p. 162 Fluvius autem procedit ex Hedene ad irrigandum hunc bortum inde sese dividit ferturque in quatuor capita Primi nomen est Pischon hic est qui alluir rostam Regionem Chavilae ubi est aurum Et aurum illius 〈…〉 ibidem est Bdellium lapis Sardonyx 10.11.12 And a river went out of Eden to water the garden and from thence it was parted and became into four heads The name of the first is Pison that is it which compasseth the whole land of Havilah where there is Gold And the Gold of that land is good there is Bdellium and the Onyx stone p. 167 Nomen verò 〈◊〉 secundi est Gichon hic est qui alluit 〈◊〉 Regionem Cuschi Et nomen tertu 〈…〉 hic est qui labitur ad Orientem Assyriam vèrsùs 〈◊〉 autem quartus est Euphrates 13.14 And the name of the second river is Gihon the same is it that compasseth the whole land of Ethiopia And the name of the third river is Hiddekel that is it which goeth toward the east of Assyria and the 〈◊〉 river is Euphrates p. 172 Accipiens itaque Jehova Deus homimem collocavit ipsum in horto Hedenis ad colendum 〈◊〉 et ad 〈◊〉 cum 15. And the Lord God took the man and put him into the garden of Eden to dresse it and to keep it p. 177 Interdixitque Jehovah Deus homini dicendo De fructu quidem omnis arboris hujus horti liberè comedes 16. And the Lord God commanded the man saying Of every tree of the garden thou may est freely eat p 182 De fructu ver ò arboris scigntiae boni et mali de isto ne comedas 17. But of the tree of the knowledge of good and evill thou shalt not eat of it p. 187 Nam quo die comederis de eo utique moriturus es For in the day thou eatest therof thou shalt surely dye p. 192 Dixerat autem Jehovah Deus non est bonum esse hominem solum faciam ei auxilium commodum ipsi 18. And the Lord God said It is not good that the man should be alone I will make him an help meet for him p. 197 Nam quism formavisset Jehova Deus è terrâ omnes bestias agri omnesque volucres coeli et adduxisset ad Adamum ut 〈◊〉 quî vocaret singulas etenim quocunque nomine vocavit illas Adam animantem quamque id nomen ejus est 19. And out of the ground the Lord God formed every beast of the field and every fowl of the ayr and brought them unto Adam to see what he would call them and whatsoever Adam called every living creature that was the name thereof p. 204 Vocavissetque Adam nomininibus pecudem quamlibet et volucrem Coeli omnemque bestiam agri non aderat Adamo auxilium commodum 20. And Adam gave names to all cattell and to the fowl of the air and to every beast of the field but for Adam there was not found an help meet for him p. 211 Quapropter injecit Jehova Deus soporem altum in Adamum quo obdormivit et desunepta una de costis ejus inclusit carnem pro illa 21. And the Lord God caused a deep sleep to fall upon Adam and he slept and he took one of his ribbs and closed up the flesh in stead thereof p. 216 Extruxitque Jehovah Deus ex costa illa quam sumpserat de Adamo mulierem camque adduxit ad Adamum 22. And the rib which the Lord God had taken from man made he a woman brought her unto the man p. 219 Tum dixit Adam Hac demum vice adest os ex ossibus meis caro ex carnemea haec vocabitur vira eò quòd haec ex viro desumpta est 23. And Adam said This is now bone of my bones and flesh of my flesh she shall be called woman because she was taken out of man p. 222 Idcirco relicturus est vir patrem suum matrem suam adhaerebit uxori suae eruntque in carnem unam 24. Therefore shall a man leave his father and his mother and shall cleave unto his wife and they shall
the flesh to make us carelesse of our duty on the Sabbath day for we must so doe all things as abigail said to David 1 Sam. 25. 31. ut postea non sit singultus cordis That there may be in us no scruple of conscience nor sobbing of the heart for the breach of the Sabbath Time Now for the time of the rest The Counsell at Orleance Decreed that the Sabbath should begin a vespere and some were so scrupulous in numbers of time that because they would be sure to begin it time enough began it an hour before Sunset the Eve before But we must not tye our dutyes so to times and places for Ireneus in his fourth Book saith that they kept diem unam integram and that their duty of serving God had perseverantiam diei Eusebius lib. 3. cap. 8. saith that the Church then kept it ab ortu solis ad occasum not two or three hours which we scarce can endure to doe Thus we see the manner and time of this rest Now for the speciall duties in this rest which is the chiefe end The first Counsell of Paris setteth down sanctification in these two points in imprimendo exprimendo exercitia pietatis The means to imprint holynesse in Adam being yet in Paradise is called contemplatio hymnus Meditatio gratiaâ—…ctio legere aeudire verbum Dei The Jews doe think that the 92. Psalm was made in Paradise by Adam as the title sheweth it for it is a Psalm of the Sabbath and it calleth men to the meditation of Gods works of Creation and preservation and then a praise of thanksgiving for it Oratio besides meditation of Gods works the reading and hearing of Gods word is an exercise of godlynesse to be used on the Sabbath day and so likewise prayer is an excellent exercise Act. 16. 25. Communitas Sacramentorum Likewise the receiving of the Sacraments Baptism and the Eucharist or breaking of Bread a notable sanctitying of the Sabbath So that by these four means sanctification is impâ—…ed in us on this day in respect of the preacher But there are other duties to be performed in respect of the hearers to imprint and fortifie godlynesse more deeply in them 1. The one is ruminating and calling to minde again by serious meditation that which we have heard for we must not only goe to hear what God will say to us concerning our good Psal. 85. 8. but also meditate what the Lord hath said unto us 2. The other is conferrence after hearing to reason and talk and commune of that we have heard for by that means the disciples came to the certain knowledge of that which they doubted of before Luke 24. for Christ will come and become a teacher within to such Thus much of imprinting Now a word of expressing sanctification as the Psalm of the Sabbath 92 beginneth with meditation so the end is to tell men that they must be like good trees to bring forth good fruit for having holynesse in us we must bring forth fruit in holynesse Rom. 6. 22. It should seem John 13. 29. that it was Christs usuall manner on the Sabbath day to give somewhat to the poor and I would men were perswaded in their mindes that the observation of of the Sabbath consisted as well in ostendendo as imprimendo sanctitatem for by this means the poor should have somewhat towards their relief So would the 2 Benefacitote of St. Peter 2 Epist. 1. 19. and St. Paul Phil. 4. 18. agree well in commending or hallowing this day For by these two means we shall come to be inheritors of both blessings Blessed is the man whose delight is in the Law c. And blessed is he which considereth the poor and needy Psal. 41. 1. For if we thus honour God in this Sabbath here it will come to passe that God will requite it with this rebound honorificantes me 〈◊〉 1 Sam. 15. which we may be sure of when Gods institution and our observation doe concurre and agree together that is when we shall apply and spend the day and rest to that holy end and in those holy exercises to which God hath ordained it and which God requireth at our hands Istae sunt generationes coeli terrae quando creata sunt quâ die Jehova Deus fecit terram coelum Et omnem stirpem agri qui nondum fuisset futurus in terra omnemque herbam agri quae nondum fuisset oritura quum non demisisset Jehova Deus pluviam super terram nullus homo fuisset ad colendum terram Gen. 1. 4 5. verses May 4. 1591. THESE verses as I told you in the beginning of this Chapter doe contain in them the generall conclusion rehearsall or recapitulation of the discourse of the six dayes work specified before For after Moses had told us that the Camp and the Capitall were finished that is the place of labor and rest and that the Armies of Heaven and Earth were ranged in their proper places and man the Lieutenant of God had his charge injoyed to rule the hoasts of the earth and to sanctifie the Sabbath what now should he say more But shut up all in a short sum or conclusion which may best serve for a transition to the rest that followeth In this fourth verse we first see the three generall terms used in the former Chapter Barah 1. created Gnasha 1. made and Cagash 1 brought forth that is creavit fecit generavit the last whereof is the wheel of generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. James calleth it 3. 6. by whose continuall course all things continued till now The first is creavit that is God alone doth create and produce a thing of nothing The second fecit The third genuit that is God and the kind doth bring forth and this is the course of nature in generation Which three words doe proclaim that which Moses and the Prophets could never as they thought sufficiently speak of The first is against and refelleth the error of the heathen Pagans which held that the world was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not begotten but without be-beginning But in principio creavit she weth that God was the father that begat this world and that it had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a birth day wherein it began to be The true meaning of which is that this world which now we see so old and as it were doting for age and with increasing is now almost spent and yet the time hath been when it was but a young world in his infancy and youth it may seem that it was but a young world Exod. 18. For then men were so simple and Childe like that they would be content quietly to be under government but now the world is grown wiser and every one thinketh it a childish thing to be governed by others thinking themselves old enough to rule others it was but a young world when Kings
Christ which wee should chiefly desire to see is that joyfull day of his birth whereof the Angels brought word a day of great joy to all the people that this day is born a Saviour Luke the second chapter In the desire it self we are to consider two things First the Degree Secondly the Manner of this Desire First for the Degree It is noted in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is leaped for joy of that day in regard of the great benefit which should come unto the world by Christs birth Which joy the babe John Baptist expressed who before he was borne leaped in his Mothers womb Luke the first chapter and the fourty first verse The joyfull desire here mentioned is as St. Peter speaks a joy unspeakable and glorious the first epistle of Peter and the eighteenth chapter To teach us that the day of Christs comming in the flesh is a day most of all to be desired and a matter of the greatest joy that can be Secondly For the Manner of this Desire It was a desire joyned with trust and confidence without which our desire is in vain be it never so hot Abrahams desire of seeing Christs day was joyned with hope that he should see it which he so much desired The Creatures desire to see the day of their redemption for they groan Romans the eighth chapter but this desire is without hope These desires are both to be seen in Jacob For when his sonnes being sent from Joseph told him that Joseph was alive and was Governor in the land of Egypt his heart wavered Then he had a desire to see Joseph but it was not joyned with hope for he beleeved them not But when they told him Josephs words and shewed him the Chariots that were sent for to bring him then he had a desire with hope and his spirit revived within him Genesis the fourty fift chapter and the twenty sixt verse The hope that he conceived of seeing him whom he desired to see made him rejoyce Touching the Reason of this desire he had sufficient matter of present joy for he was exceeding rich in Cattel and Silver and Gold Genesis the thirteenth chapter and the second verse Why then doth he long after a joy to come The reason is though God had blessed him with aboundance of temporal blessings yet he considered a day would come when his present joy should be taken from him John the sixteenth chapter Therefore he desires a joy that had a foundation that is not earthly but heavenly joyes Hebrews the eleventh chapter Such as should not be taken from him John the sixteenth chapter and the twenty second verse as Job knew that his Redeemer lived Job the nineteenth chapter So Abrabam desired a Redeemer and such a one he had For thus saith the Lord which redeemeth Abraham Isaiah the fourty ninth chapter and the twenty second verse That might redeem his soul from Hell Psalm the fourty ninth And his body out of the dust of death Psalm the twenty second for he confessed himself to be both dust and ashes Genesis the eighteenth chapter Dust in regard of his nature and therefore subject to corruption but ashes in regard of his sinnes by which he is subject to everlasting condemnation in respect of both he desired a Redeemer that might deliver both his body from death and his soul from destruction that might say revertite silii Psalm the ninetieth and the third verse He considered he needed a Redeemer for his soul and body that he might not be dust and ashes and therefore exceedingly desired one that would deliver his soul from being ashes and his body from the dust Secondly It is said of Abraham that he saw Christs day the notice of Gods eternal mercie herein was Abrahams desire by whose example all that will see Christ must first desire the sight of him as he did Et desiderium sit eum spectare Though Abraham did not actually see Christ in the flesh yet he had a desire which was all one as if he had seen him with bodily eyes For if the concupiscence only of evill be sinne though the act follow not then desire of that which is good is accepted albeit it be not actually performed therefore Nehemiah prayeth Hearken to thy servants that desire to fear thy name Nehemiah the first chapter and the eleventh verse The very hungring and thirsting after righteousnesse is effectual to blessednesse Matthew the fift chapter When we can say with David Coepit anima me a desider are justitias tuas Psalm the hundred and nineteenth We desire to be more desirous of it as a thing acceptable before God and though our soul desire not yet the want of it is our woe and the fainting of our joyes while we say When wilt thou comfort us Psalme the hundred and nineteenth Those are as the bruised reed and smoaking flax which he will not quench Isaiah the fourty second chapter That which Abraham did see was Christs day which is true in what sense soever we take it He saw the day of his Deity Genesis the eighteenth chapter the second and third verses when seeing three men he ran to meet them and bowed himself to the ground saying Lord which was a vision of the Trinity Secondly For the day of his death and passion he saw that too Genesis the twenty second chapter and the fourteenth verse when Abraham making the great promise of his obedience by sacrificing his sonne upon mount Moriah when after Christ was crucified said In mane 〈◊〉 provideat Dominus though he take not my sonne Isaac yet will he take one of my seed that shall be the sonne of Abraham Thirdly He saw the day of Christs nativity when he said to his servant Put thy hand under my 〈◊〉 and 〈◊〉 by the Lord God of Heaven and God of the earth 〈◊〉 the 〈◊〉 fourth 〈◊〉 and the twenty third verse Quod 〈…〉 ad 〈…〉 saith 〈◊〉 but it was to shew that the seed in whom all 〈◊〉 should be blessed should come out of his loins and take flesh of him for he took the seed of Abraham Hebrews the second chapter So Abraham saw all the dayes of Christ. But secondly We are to inquire in what 〈◊〉 he saw this day For which point we must know he saw not Christs day 〈◊〉 Simeon whose eyes did behold 〈◊〉 salvation Luke the second chapter nor as 〈◊〉 to whom Christ saith 〈◊〉 are the eyes that see the things which 〈◊〉 see Luke the tenth chapter that is with bodily eyes which many 〈◊〉 and Kings could not see So Abrahams outward man 〈◊〉 not see Christs dayes but he 〈◊〉 it in the 〈◊〉 man Romans the 〈◊〉 chapter He saw it spiritually with the eyes of 〈…〉 Ephesians the first chapter and the eighteenth verse And 〈◊〉 the eyes of faith which 〈◊〉 the 〈◊〉 things not 〈…〉 the 〈…〉 By which things invisible to the eyes of the body are made visible to the eye of the minde by the eye of
verse they say Angells were created yesterday as it were the next day before after David saith in the hundred fourty eighth Psalm and the second verse Praise ye him in the high places he saith first Praise him all his Angells In six dayes the Lord made the Heaven and the Earth and all that in them are in making Heaven he made all things as Angels in the Heaven Exodus the twentieth chapter As Hell hath been prepared of old so the Devill hath been a murtherer from the beginning John the eighth chapter and the fourty fourth verse It hath been questioned whether the fall of Angels was the first or second day Secondly They say there is no mention made of goodnesse because division was in the second day and therefore no goodnesse but notwithstanding the division there is a union In the dayes of Peleg the earth was divided the tenth chapter and the twenty fift verse At the building of Babel was the division of tongues which was confusion the eleventh chapter and the ninth verse This division of the second day is of things of diverse natures therefore good Likewise they say there is no mention of good because that was made that day namely the divided waters the upper and nether waters were the deluge and destruction of the world afterward But by them he punished mans wickednesse and the worlds sinfulnesse but to give to give to each his reward and desert to the godly glory to the wicked punishment this his Justice is full of Goodnesse Num 〈…〉 is Infâ—…stis say the Papists yet Matrimonium eft binorum So litarinesse is not good which God perceiving he made to man an helper the twenty eighth verse of the next chapter We say in a Proverb Secâ—… omnia sunt prospera yet it was said dies secundâ—… was infâ—…stus But it was Jeroms blemish who is not to be excused for who is blamelesse for he that first devised that opinion did first strangle it Division signifieth as well conformity as confusion and where reward is for desert that is good All that God made was very good the thirty first verse of this chapter The action of goodnesse is suspended the number is suspended till both be perfected which is after in the third day in the which day you shall finde goodnesse twice when the second day as the Seâ— was perfected the day was pâ—…ed but the work was ended This I doe take in the course of 〈◊〉 reason Et fuit ita Nam produxit terra herbulas herbas sementantes semen in species suas arbores edentes fructum in quibus semen suum est in species suas vidit Deus id esse bonum Sic fuit vespera fuit mane diei tertii Gen. 1. 11.12.13 Place this in pag 72 after the Sermon upon Gen. 1. 11 WE have heard of Gods Decree commanding and the returne executing it and his censure approving that is made which in every dayes work is set down in these three phrases fiat erat sic bonum erat Of this third dayes work we have handled before we have heard the first part namely Gods word commanding the Earth to bud forth hearbs and seeds and trees c. now it remaineth to speak of the other two And first of the return and execution And it was so For the Earth according to every 〈◊〉 and title of Gods word fulfilled Gods will and brought forth all sorts of hearbs and trees and buds and fruits and seeds leaving nothing undone which was commanded Touching which besides the obedience of this Element in executing Gods Decree we note a special Certificate under Gods hand as it were for the discharge of this Creature in the dispatch of his work and that without delay with all haste and speed Which reproveth not only our disobedience to God but also our dulnesse and slownesse in doing any thing which God commands For with us it is one thing to doe a thing and another to doe it willingly and quickly with expedition and speed For when God doth command any thing we put it off with this delay erit sic it shall be so hereafter when we can finde leisure and fit time It can seldom be said in the present tense erat sic it was performed without delay For we are as Salomons debtors which bid God stay till tomorrow or the next day Proverbs the third chapter before he can finde leisure to pay this debt and duty of obedience Secondly In that the return in the end of the eleventh verse was erat sic it was so two things are to be noted out of the nature of the word First a congruity of the performance answerable to the commandement in every point for here is specified just so much done as was required nothing too much or too little to teach us that our obedience must be such We must not deficere in necessariis nec abundare in superfluis The other point is for continuance or perpetuity for the word signifieth that it was so surely and firmly done as if it had a sure basis or foundation for continuance that it might never fail we see it holdeth and endureth ad hunc usque diem our eyes and experience seeing that it is 〈◊〉 The last thing we gather by opposition That Gods word was the cause and is that hearbs and trees doe bear fruits and trees So è contra it is the same word of God saying Let not the Earth nor the trees bear which is the cause of 〈◊〉 and want If for our sinne they fail any year ab ejus 〈…〉 interdicto 〈◊〉 If therefore we disobey Gods 〈…〉 be our punishment That his word shall 〈◊〉 the Earth to 〈◊〉 encrease and to deny us his fruits The second part is the censure and approbation of God saying that it was good I said before there are 〈◊〉 sorts of good 〈◊〉 honestum secondly utile thirdly 〈◊〉 each of which we shall see in the earth and the fruits thereof For honesty and moral good we see it is gratefull to the owner or 〈◊〉 which laboureth therein faithfully and gratefully repaying and requiting his 〈◊〉 and labour thereon For profit it veeldeth 〈◊〉 〈◊〉 both for man and beast and so necessarily good is it in this 〈◊〉 that without it the King cannot live Ecclesiastes the fift chapter and the eighth verse For pleasure and delight either of the eye to behold it or of the taste to relieve it it is most delicious and delightfull Milk Wine and Oyle Wheat and all other grain which are both for variety and necessity we receive by Gods 〈◊〉 from the fruit and increase of the earth and trees And therefore is every way good Postea dixit Deus Abundè progignunto aquae reptilia animantia volucres volanto supra terram superficiem versus expansi Coelorum Gen 1. 20. Place this in the beginning of pag. 84. THIS verse and the three following 〈◊〉 contain in them the first dayes work by which both the
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
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
audierunt compuncti sunt corde dixerunt ad Petrum ac reliquos Apostolos Quid faciemus viri fratres Petrus autem ait ad eos Resipiscite Act. 2. 37. Now when they heard this they were pricked in their heart and said unto Peter and to the rest of the Apostles Men and bretheren what shall we doe Then Peter said unto them Repent p. 601 Tum alter ad alterum dixerunt Nonne cor nostrum ardebat in nobis dum loqueretur nobis in via dum adaperiret nobis Scripturas Luc. 24. 32. And they said one to another Did not our heart burn within us while hee talked with us by the way and while he opened to us the Scriptures p. 607 Etenim per unum Spiritum nos omnes in unum corpus baptizati sumus Judaei Graeci servi liberi omnes potati sumus in unum Spiritum 1 Cor. 12. 13. For by one Spirit are wee all baptized into one body whether we be Jewes or Gentiles whether we be bond or free and have been all made to drink into one Spirit p. 614 Ex eo quòd maxima illa nobis ac pretiosa promissa donavit ut per haec esficeremini divinae consortes naturae elapsi ex corruptione quae est in mundo per cupiditatem 2 Pet. 1. 4. Whereby are given to us exceeding great and pretious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust p. 620 Ad hoc ipsum verò vos omni praeterea collato studio adjicite fidei vestrae virtutem 2 Pet. 1. 5. And besides this giving all diligence adde to your faith virtue p. 624 Adjicite fidei vestrae virtutem virtuti verò notitiam Adde to your faith virtue and to virtue knowledge p. 628 〈◊〉 verò continentiam contincntiae verò tolerantiam 2 Pet. 1. 6. And to knowledge temperance and to temperance patience p. 631 Tolerantiae pietatem pietati verò fraternum amorem fraterno verò amori charitatem 2 Pet. 1. 7. And to patience godlinesse and to godlinesse brotherly kindnesse and to brotherly kindnesse charity p. 635 〈◊〉 vos O viatores omnes intuemini videte an sit dolor par dolori meo qui factus est 〈◊〉 quam afficit Jehova moerore die aestus irae suae Lam. 1. 12. Is it nothing to you all yee that passe by behold and see if there be any sorrow like unto my sorrow which is done unto me where with the Lord hath afflicted me in the day of his fierce anger p. 639 Nam eratis velut oves errantes Sed 〈◊〉 con vertistis 〈◊〉 ad Pastorem Curatorem animarum vestrarum 1 Pet. 2. 25. For yee were as sheep going astray but are now returned unto the Shepheard and Bishop of your souls p. 644 Paulisper non conspicietis me rursum paulisper videbit is me quia ego vado ad Patrem John 16 16 A little while and ye shall not see mee and again a little while and ye shall see me because I goe to the Father p. 648 Adeo provocantes Deum ad indignationem fact is suis ut irrumperet in eos plaga donec consistente Pinchaso judicium exercente coercita esset plaga illa Psal. 106. 29,30 Thus they provoked him to anger with their inventions and the plague brake in upon them Then stood up Phinehas and executed judgment and so the Plague was stayed p. 652 LECTURES PREACHED UPON the first Chapter OF GENESIS LECTURES Preached at Saint PAULES LONDON In Principio Deus creavit Coelum Terram c. Gen. 1. 1. WEE have heard of the undoubted credit and unquestionable Authority of Moses the writer Now touching his hand-writing hee hath left five Bookes as five fingers of his hand to point at the knowledg of God and heavenly things that so hee might shew them unto us In all which Bookes wee may observe two principall parts of his intent and purpose The one was to deliver to Gods Church the Law and Word of God The other is to write the History of Gods Works First hee sets downe the Creation of the Wold and all flesh that after hee might shew the Lawe which was given to all flesh in the World This Historie of the worlds Creation aptly divideth it self into two parts The first concerneth the old World 2 Pet. 2.5 which was in Paradise The other that World which hath been since and shall be to the end thereof Touching the old World hee considereth it in its perfection integrity and happinesse in these first two Chapters and in its defection decay and misery in the third Chapter For the perfection of it wee are led to consider the Creation of the World in the beginning of this Chapter and the Creation or making of Man and investing him in Paradise to bee the Lord and Governor of all the World and the things therein The sum of these verses is the narration of the manner of the rearing up of the frame of all things wee see in heaven and earth which is a matter of so high huge and infinite consideration that wee should quickly confound and lose our selves in it if God had not given us this thred of direction in our hands to bring us out of this intricate maze which else would astonish us This Creation is divided into six dayes works in which is shewed the six joynts as it were of the frame of the whole World In which six dayes the proceeding of God in this worke consisteth in these three points First the creating of all Creatures of and after an indigest rude and imperfect matter and manner For the first day was made a rude masse or heape which after was the Earth Secondly a bottomlesse huge gulfe which was the Waters Thirdly over both was a foggie obscure myst of darknesse which was the Firmament After that in the second place is set downe the distinction which is in three sorts First Of Light from darknesse Secondly Of the nether Waters from the upper Waters viz. of the Seas and Clouds Thirdly Of the Waters from the Earth After the distinction and dividing of this ensueth in the third place Gods worke in beautifying and adorning them after this order which wee now see First the Heaven with Starres Secondly the Ayre with Fowls Thirdly the Earth with Beasts Herbs and Plants of all sorts Fourthly the Sea and Waters with Fishes And having thus finished this great frame of all the World and beautified the same as wee see Then he framed and made Man the little world after his Image and placed him therein as his Pallace to enjoy and possesse Touching the first part of the Creation it is set downe in the first verse in which are foure workes of great weight and importance 1. The first In principio Second Deus Third creavit Fourth Coelum Terram
an instant the world must needs bee by fatall destiny and necessity and might not bee otherwise Epicuremum The other were the Epicures which taught The world was a thing made at a venture by casual chance and happy hazard by a divine essence the one taught that God could doe no otherwise then but make it the other thought that God did hee could not tell what But Psal. 115. 3. Deus fecit quecunque voluit in Coelo Terra And Revel 4. 11. All things were made for him and by his will And Esai 45. 18. God made not Heaven and Earth in vain to no end but the word fignifieth that hee made it with Wisdome and Counsell Esai 43. 13. God was before any day was and hee asketh Who could constrain him by necessity to make it or not to make it Heb. 3. 4. If a man being in a strange Country shall see a house hee will certainly affirm that there hath a man builded it that it is a mans worke so saith hee when wee see all Creatures Heaven and Earth wee know that God made them all A reason against that opinion of Fortune is this That things done by Chance are without cunning But God with infinite wisdome devised all things the Eye to see Colors to bee seen and the Light as the meanes by which wee see also all things are in such wonderfull order succeeding one another in their course as the seasons of things which shew them not to bee by Chance therefore the Philosophers were glad when they found out that 〈◊〉 intelligentia that was the cause of all so that they confesse all things to bee made by a wonderfull wise Counsell and discourse of an understanding minde So that it was made by another not by Necessity nor Chance Creavit Coelum Terram omnia in illis Gen. 1. vers 1. NOw are wee come to the fourth and last point which wee are to consider in this verse and that is That the things which were Created by God are both Heaven and Earth which here is said to bee his workmanship Which though it be here set downe in two generall things yet are his works manifold yea infinite and cannot be numbred All which Creatures and things Created cannot bee better expressed then in these two which contain all the rest for hee so faith Exod. 20. 11. In six dayes hee made Heaven and Earth the Sea and all that is therein So doth David expound his meaning Psal. 146.6 and Revel 10. 6. therefore Job saith 38. 6 7. That God made not only the Starres with the Heavens but also the Angels or Children of God which are in them and Psal. 24. 1. God when hee is said to make the round World he meaneth also all that dwell therein that is Man also yea hee is also the Lord and Creator of the Soules and Spirits of all Flesh as well as their bodies Numb 27. 16. So that to conclude with Saint Paul by these two is understood and comprehended all the Creatures visible and invisible which God made Coll. 1. 16. For the Heavens are the bound upward and the Earth is the bound below which conclude all between them Let us therefore first consider these two joyntly then in the order wherein they stand and in the last place severally Touching the first David saith Psal. 102. 25. Thou Lord in the beginning hast laid the foundations of the Earth and the Heavens are the worke of thy hands Esay 40. 12. It is God that made Heaven and Earth Job 37. 17. 18. Job 38. 5 6. The Heavens doe shew this in that they resemble their Creator because they are moveable and yet subject to alteration and the Earth unmoveable and not subject to motion 2. Point Moses meaning is That not the Earth alone was made by God but also the Heavens that is both of them and all in both were his worke not the Earth only but also the Heavens against the Philosophers which thinke therfore that the Heavens were not made because none can assigne the point where the Heavens began nor in what part God began to make them nor where the Heavens first began to move by which reason they might hold that the heart of man was not made because none can tell how it began its motion to pant and beat whether by sustole or diastole but as the heart was made though unknown where the first motion of it is so were the Heavens That hee made not the Heavens only but also the Earth below against the errors of the Manichees which hold that there were two causes of Heaven and Earth That the good and white God made the Heaven and Man from the middle upward And the black and evill god was the efficient cause of the Earth and of Man from the middle downward but as Gods power and wisedome is shewed and seen as well in an Ant as in an Elephant as one saith as well in the creeping Wormes and basest Creatures as in the Angels and most excellent Creatures So doth his Majesty and Might appeare in the Earth as well as in Heaven 3 Point Now in regard of the order here set downe wee have a consideration first of the Heavens for if there were any Order observed in Gods Creation surely the Heavens were made in the first place which sheweth the glory of the Creator for who ever in building his house would or could begin it at the Roofe first and then afterwards lay the Foundation of the Earth but his omnipotency is such that hee beginneth to make his house from the Roofe downeward as wee see in the second and third verses And this is strange saith Job 26. 7. That hee hath made the Heavens turn round like a wheele without an axeltree and that hee hath caused the Earth to hang and stand without any prop to uphold it When wee therefore consider the Heavens and Earth the worke of thy hands wee must needes know that the corners of the Earth are upholden by his hand 4 Point Let us consider them severally and apart in which wee must regard them after three sorts 1. First in respect of God as they are compared with him 2. Secondly as they are compared to themselves 3. Thirdly comparing them to us 1. Esay 66. 1. Comparing them with God Heaven was made to bee his Seate and Earth to be his Foot-stoole 2. In respect of themselves Heaven was made as the male part of the World by whose influence motion and dewes the Earth as the female part should as it were out of her womb bring forth all living and necessary things Hermes the AEgyptian the Persian wife men and Orpheus the Grecian appoint these two as the matter of all things that are 3. In regard of us our selves Heaven and Earth are the meanes of our moving and rest for the motion of the Heavens is the beginning of our bodily motion and the unmoveable Earth is
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
begin naturally a communionibus but there is nothing with which all things doe more commonly communicate than the light of the Son ergo it is first for it is the communication of Heaven because all the Starres doe borrow their light of it and we see by it on earth it is oculus noster by which we see and it is their Cresset to light all them There are some which will have a reason of Gods works and would know how it could be that light should be first made and four daies after the Sunne to be made which was the cause of it But to these I answer that their absurd doubt doth argue small skill in Philosophy for they speak as if the light were an affection and quality only of the Sunne for we see that the fire on earth the meteors and lightnings in heaven the scales of Fishes and a dark wood have also light in them And what doth give light to these I answer not the Sunne But admit the same were the cause of light yet we see that many things have their proceeding in nature before things on which they have after their dependance As all agree that the livor in a man hath the precedence in nature and yet after it hath his dependance on the heart as his chief for though the light hath now his dependance on the Sunne yet then it had his precedence And as Christ was long before he took the body of Flesh so was the light a certain time before it took and was joyned to the body of the Sunne Again we may say that though the Sunne was not created now yet the substance of the Sunne was now made and so we may understand lux for corpus lucidum which after was perfected Last of all this of St. Basill will overthrow their doubt For if a man will grant to God that he made all things without matter of nothing then we must also grant that he can make light without the Sunne for God doth not depend upon ordinary means he is not bound and tyed to the Sunne that by the means thereof light should shew for he can give light without it three dayes by miracle at the beginning and will for ever give light without the Sunne after the end of the world The Hebrews spake of three Creations 1. De nihilo 2. In nihilo 3. Super nihilum All things were of nothing the light was in nothing the earth hanged upon nothing Job 26. 7. Tell me saith Job on what the earth dependeth and I will tell thee on what the light then did depend for it was miraculously giving light without Sunne A word of the second point Job telleth that it is a probleme and a hard question to know from whence the light is Job 38. 19. and in the 24. verse That it is more than mans wisdome to answer it for the very light is darknesse and ignorance to us for all that reason can conceive of it is this that either it must needs be a substance or else 〈◊〉 substantiae that is flowing or proceeding from a substance as a quality or affection of it if it be a substance it must be a spirituall or a corporall substance a spirituall substance it cannot be for it affecteth a bodily substance bodily it cannot be for the motion of it is a moment for with a flash it lighteneth all and also if it were then it must be granted that two bodies are in one place as the ayre and the light at one instant but indeed as they say of the Element that they are next kinne and affinity to accidents so we may say of light Preach 11. 5. there is a light of knowledge and a light of comfort The execution of the Precept The execution of the Precept was of the nature of the Preceptor and Commander 2 Cor. 4. 6. For as by his word he made the Whale bring Jonas safe to land so here he caused light to come out of darkness Rom. 4. 17. calling things that were not as if they were as the motion of the lightning is that is in an instant with celerity comming from the East to the West Luke 17. 24. so was the Creation of it for the facility of making it we know that no work is impossible to God Luke 1. 37. For as casie as it is for man to speak any thing so casie it is for God to doe any thing God 's dictum factum is all one and alike to him Wherefore we may conclude with David that Gods word runneth swiftly to the performance and execution of his Will It is easily and speedily done There is matter to be learned to lead us to good motions But of this hereafter Viditque Deus Lucem illam bonam esse Gen. 1. 4 vers THE meaning of this is That as we have seen Gods wisdome and power in the execution of his Will so now we may see the goodness and mercy of God in the confirmation and approbation of the light which he 〈…〉 allowing it as good for our use Job 28. 3. 〈…〉 God gave not the light to the Moon but to us that the light might arise to us The reference that this verse hath with that which goeth before is this God made things before and here Moses sheweth the quality of it that it was even in Gods judgement very good and perfect that is as the Philosophers say God in all his works limiteth together bonum ens for all that he maketh is passing well made The difference between Gods works and ours which sheweth the difference between Gods works and ours For it is our manner so we doe a thing that God willeth or that we purpose it is no matter we care not how it be done But here God teacheth us by his example that we should in attempting any thing have a speciall care that it be good and welldone Also it is usuall with us that the thing we make in haste is as we say canis festinans that is it is rudely and blindely done and therefore that which a man will doe well he taketh great pains and leasure about it because it is a hard and difficult matter to doe a thing well but God doth and can doe things well and perfectly well with ease with quick dispatch even in a moment with great facility and celerity and yet we see he confirmeth it to be very good in these words Two parts the View and Confirmation to be good Therefore there are two parts First the view which God taketh in beholding the light Secondly his testimony affirming and confirming it to be good The View Touching the first As before we haveheard of Gods speaking so here now we are to consider of Gods seeing Touching both which Moses by Gods spirit is taught to speak after the manner of men in our phrase and dialect that it might be to our capacity for he cannot speak to us as to spirituall but as to
carnall men for our fleshly understanding 1 Cor. 3. 1. It is said that God spake familiarly to Moses Exod. 33. 11. that is plainly both touching the matter and also for the phrase and manner of his speech My meaning is that Moses seemeth to tell us that God did as men use to doe which when they have done any worke they will after return to it and take a view thereof and look on it that if any thing be amiss he may mend it and to the end he may allow and approve of it if it be well and according to his minde So God after the same manner is said to doe here having made the light he considered of it and seeing it according to his minde and liking he expresseth his love liking and allowing of it Wherefore it is as much to say as placuit Deo for as his word fiat lux expressed his Counsell and secret purpose which it pleased and liked him to determine to bring to pass so now this approbation expresseth his good pleasure that it should continue and abide to our good use and benefit So that God is not like the potter which sometime having made a pot doth not like it but breaketh it again but God will have his work continue and therefore doth authorise it to be good Gen. 1. 4. We set our eyes upon things that are good and beautifull so when God is said to like any thing it is said that he looked and beheld it yea and that he smelleth also to it as a pleasant thing Gen. 8. 21. The use fruit and profit of 〈◊〉 Doctrine is of two sorts The first is in respect of our minds and affections The second in respect of our actions and practise For our judgement it teacheth us to know that Deus vidit that is we are the work of his hands and he doth behold and consider us and our doings whether they be good Gen. 16. 14. God is there called Deus vivens videns and Job 7. 18. nos indies visitar that is he doth see us often every morning he doth visit us for that is a frequentative of seeing so that he by his providence and care doth behold and visit us and our doings continually not only when it is morning and in the light but also in secret and in the dark and hidden places Psal. 139. 12. for the darkness is no darkness to him the night and day light to him are both alike yea the 16. vers of that Psalm God saw David when he was secretly in his mothers wombe if we could dig down into hell he seeth us there Amos 9. 2. if we fly to the uttermost parts and corners of the earth there he is and seeth us Psal. 139. 8.9.10 sive lucerna ardet videt te sive extincta est videt te saith one there is nothing so hid but that he knoweth it and he will reward it openly be it good Matth. 6. 4. 6. 18 or bad 2 Sam. 12. 12. Then this that God watcheth and seeth hath relation to these two ends He looketh on it that if it be good it may please and delight him and so he may be moved therewith to save and preserve and commend us and our actions but if he seeth it evill it is his intent to condemn dislike and destroy it and us Thus we see Gods view is profitable for our thoughts and judgment to know his approbation or reprobation The second sort is for our practise for God is said in the Scriptures to doe many things that we may doe like and resemble our Father If God look on his and our works much more it is our duty and behoveth us to doe the like If he be grieved and sorrowfull and repent when he seeth our works evill how much more doth it concern us to doe the like Examen in mente est quod visas in oculo Therefore we must consider often of our doings to see whether they be good or bad which thing is contrary and against a humor of ours for when we have done any thing we never consider whether it be good or bad we have no regard of it afterwards Therefore the Prophets oftentimes beat upon this exhortation Vadite in cor vestrum Consider your own doing in your hearts Esay 46.8 Preach 2.12 The wise man often saith that he returned to consider the fruit and labor of his hands to see the vanity or good of them And if we thus consider our waies and works whether they be good or evill and repent or rejoyce approve or disprove them then we doe like Children imitate our Father If God return to behold his light how much more should we return to see and consider of our works of darknesse and to acknowledge with repentance how evill they are It is our custome and fashion if we doe any thing for our inferiors as God doth here not to regard it wherefore seeing he doth carefully consider and regard the things he maketh for us being so base as worms how much more doth it concern us doing things for him that is our Creator to doe the like For if we doe any thing for a Prince or a Noble man what great care and pains and consideration doe we take in doing and viewing that it may be well wherefore much more must we doe in our works for him who is King of Kings Last of all touching the use If God were so carefull to look to this work which could bring no gain or profit to him at all then how much more doth it concern us to look to our works which we doe to him seeing to them is great reward promised Psal. 19.14 he did his gratis without any hope of reward but we have promise and hope of reward for our well doing and therefore it behoveth us to behold and see that our works be good which we shall the rather doe if we consider the seldomnesse of our attempting any good and the sillynesse of our well doings when they are at the best for God every day doth many good things perfectly for us but we scarce doe any good once in a week yea not one good thing though never so unperfect to a thousand sinnes which therefore must humble us and make us look to our works Lux er at bona Now we are to consider the goodnesse of this creature Light Touching which this is the generall regard and rule of Divinity Nemo bonus est nisi Deus Mark 10.18 therefore if any man or any thing created be good or have any goodnesse ascribed to it we must know that it was derived from God which is the fountain of all goodnesse Psal. 104. 2. for goodnesse is his garment and we are naked and destitute of it until he doth cast the lap of his own garment over us Light is good because God made it and partaketh the quality from God For it is impious to think that any thing in the World should be evill defective or
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
said was death and deadly poyson 2 Reg. 1. 39,40 is medicinable with us and commonly used in purgations so is Vipers flesh c. But we stand not on this but though they were not good for to shew Gods mercy and love to the Godly yet they are good to shew his justice and wrath to the wicked Esay 10. 5. there are none but will say that rods are good and necessary in a school so are these things good to punish the wicked in the world Joel 2. 25. So that if there were nothing but this which David confesseth Psal. 119. 67. Before I was troubled I went wrong but now I keep thy Law therefore it was good for me that I have been introuble c. It were enough to prove them to be good because these Armies and Hosts of Gods displeasure doe bring us to goodnesse Joel 2. 25. But now for germinabit tibi spinas Gen. 3. 18. that is for thy finne and because of thy disobedience the earth shall bring forth to thee thousinner so that before we did sinne there was none of these things that could hurt us but were for our good for as God made us mortall and subject to corruption yet it was Gods preservative grace which keeping him from dying and mortallity that his dust returned not to dust so the same preservative grace should have kept all Adams posterity from any hurt of these things if they had continued in integrity Wherefore to conclude this whether thornes and venomous herbs were created in principiis suis or in semine for we hold both Creations it is certain that they had been good and could not have been hurtfull to them if they had not sinned which we see by warrant for those men which were renewed to the Image of God and were in Gods favour all things did serve to their good and no ill thing could hurt them Jam. 5. 17. Elias could command Heaven to rain not to rain Jam. 5. 18. Joshuah might by Gods permission command the Sun and Moon Joshuah 10. 12. The three Children could not be hurt in the fire raging and flaming Dan. 3 27. Neither could the Lyons be evill to hurt him Dan. 6. 22. The Viper could not hurt Paul Act. 28. 3. If the faithfull drink deadly poyson it shall not hurt them Mark 16. 18. and many such examples are Heb. 11 33. which shew that God giveth his preservative grace to the Godly by which they have such a prerogative as Adam had in his innocency when his corruptible dust was kept from corruption that it turned not to dust again They which have Gods eyes and Image shall see this to be true that the thing which is deadly to some shall not hurt them So that as all things are clean to the Clean so all is good to the Good and Godly Usus Spiritualis Now for the spirituall use And first we are put in minde of our homage to God in serving and praising him for these earthly and temporall blessings which we receive from him the only author and owner thereof for many not knowing that their Wine Oyle and Corn and other riches come from God Ose 2. 8. did give the glory and praise of them to Idolls ascribing the gift to others If by these things we receive strength and continue in health we must remember our duty to be thankfull Ezech. 11. 16. to 21. for seeing God hath opened his mouth for our good saying Let the Earth be fruitfull and if now he still openeth his hands and fill us with his blessing it is our duty of gratefullnesse to lift up our hands and open our mouths to blesse and praise his holy name so these earthly benefits must be keyes to unlock and open our mouths to sing some praise to him Jer. 2. 31. God hath not been a Lord of darknesse nor a wildernesse to us therefore we must not be as barren and unfruitfull ground to him but yeild some fruit of our lives by obedience and some fruit of our lips by thankfullnesse Usus duplex The use and profit of this is first in regard of Gods word to the Earth and then in regard of Gods word in respect of himself For the first we see that God speaketh but once to the Earth and it is sufficient to move it to perfect obedience But in the 22. Jer. 29. God is fain to speake thrice terra terra terra before we can be brought to heare and understand for our eares are more deaf than the senselesse earth Post dixit Deus Sunto luminaria in Expanso Coeli ad distinctionem faciendum inter diem noctem ut sint in signa cum tempestatibus tum diebus annis Sintque in luminaria in Expanso Coeli ad afferendum lucem super terram Gen. 1. vers 14.15 IN this Chapter God created the World and being created he perfected it and being perfected he furnished it Thus the Heavens and the Earth were finished and all the hosts of them the first verse of the next chapter Austin saith well Creata ordinavit ordinata ornavit creata ordinata ornata septimo die perfecit after the beginning was the perfecting after the perfecting was the adorning tenebras fugavit abyssum exaltavit terram discooperuit In these three following dayes is the beautifying of the Heavens the Waters and the Earth God first began to create the Heavens then he made the Waters and lastly the Earth So he first beautifieth the Heavens then the Waters and lastly the Earth that is first beautified which was first created Argument Touching the Argument of this dayes work The Heaven is as a Garden the Fathers call the stars coelestes Rosas heavenly Roses The Sun is as the general of the hoste of Heaven the Moon is as the Suns Lieutenant The Sun is as the Father the Moon as the Mother the Stars are as the Children When Joseph dreamed that the Sun and the Moon and the eleven Starres did doe him reverence and he told it his father Jacob was angry saying What! shall I and thy mother and thy brethren fall on the ground before thee chap. 37. 9. The Sunne seemeth as gold the Moon as silver and the Starres as many pearls God counteth the starres and calleth them all by their names Psal. 147. 4. and in Psal. 19. 4. he hath set in the Heavens a Tabernacle for the Sunne which commeth forth as a Bridegrome out of his Chamber and rejoyceth like a mighty man to run his race His going out is from the end of the Heaven his compasse is unto the ends of the same and none is hid from the heat thereof The Sunne saith Austin is a Bridegrome all the starres with one consent doe sing praises unto God Job 38. 7. This is the summe of the Argument As for the words in Dixit Deus is the Decree then is the return then the execution then lastly the approbation Of Dixit generally Quest.
of time for there is no beauty without order The day and the night were before divided what needeth God now to make a second division here You must understand that there are two dividings the one is a division in duo into day and night the other is inter duo the day is assigned to the Sunne the night to the Moon When the whole is parted it is divided The man in the 12. Luke 13. said to Christ Bid my brother divide the inheritance with me So that a thing is divided tum separatur cum separatum diversis assignatur The Sunne is as it were the surveyor of mens worke the Moon and Starres are our watch-men when we doe take our rest The Lord giveth the Sunne for a light for the day and the courses of the Moon and Starres for a light to the night Jer. 31. 35. By the ascending and descending of the Sunne we have our hours our dayes our seasons hereby we have dayes shorter and longer and for that the Sunne had so many good qualities and was so worthy a Creature men of other Nations and in times past gave glory and worship to the Sunne to it they did erect Altars build Temples and offered sacrifice But non dominium sed ministerium dedit Deus Soli. The second use is for signes Homer did say so much that they were as signes to admonish us It is good for Star-gazers and out of this place they doe gather that by the Starres they may foretell things to come Ambrose imputeth no fatall destiny that cannot be shunned to these signes but rather that they are signes for direction The Chaldees and the Persians did foretell by the conjunction of Starres that there should be inundations and that such things are inevitable but for the most part even then when they said should be wet there was the greatest drought Hereby they cast figures and shew mens Nativities but the Lord saith Jeremy 10. 2. Learn not the way of the Heathen be not afraid for the signes of Heaven though the Heathen be afraid of such Most excellently saith the Lord in the 44. Esay 25. I destroy the tokens of the Soothsayers and make them that conjecture fools and I make their knowledge foolishnesse Their knowledge is foolish vanity it is inutiles querenti and impossibilis profitenti No inevitable destiny is to be ascribed to the Starres for all that is is in the hands of God They are signes to the Husbandman by them God giveth him discretion to sow and to reap in season Esay 28. 26. They are signes to the Mariners to them which sailed with Paul toward Rome nor Sunne nor Moon appeared for many dayes Acts 27. 20. They are signes to the Physition for his criticali dayes The Sunne is a signe and as trumpet to the Beasts which when it riseth they doe retire to their dens and then goeth man forth unto his work Psal. 104. 22. They are also spirituall signes and holy signes they that dwell in the uttermost parts of the Earth shall be afraid of thy signes Psal. 65. 8. The Sonne of man at the latter day shall be as the light of the Heaven Luke 17. 24. God will then shew wonders in Heaven and tokens in the Earth blood and fire and vapours of smoake Acts 2. 19. So that these lumina when we behold them and think of the later day are signa poenitentiae they are buccina poenitentiae from whence are certain influences the Moon to the waters the Sunne to the Earth If God be pleased sweet is the increase of the Sunne and sweet is the increase of the Moon Deuteronomy 33. 14. But if God be angry then is it otherwise And they are for seasons they are signes for place Deut. 4. 47. Moses bids the Israelites to remember the signes and Acts that God did in AEgypt Deut. 11. 3. They are for times to every purpose there is a time Preach 8. 6. for oportunity is the very bud of time They were for seasons inrebus sacris in Gods feasts and holy-dayes God hath appointed the Moon for certain seasons the Sunne knoweth his going down Psal. 104. 19. By the Sunne the dayes are hotter and colder The Moon is made to appear according to her season the feasts are appointed by the Moon the moneth is called after the name thereof Ecclesiasticus 43. The Moon is a direction of the Passover every seventh day is the Sabbath state tempora sunt a Sole in things civill Faires meeting and ordaining Magistrates is by ordinata tempora The Moon hath a short motion the Sunne hath a great wheele for his whole course in a year for his compasse by dayes There is the morning Starre shining from the end of the night to the beginning of the day the evening starre the end of the day to the beginning of the night The Sunne in the day the Moon in the night are for their seasons the revolution of the Sunne is in a year of the Moon in a moneth The Sunne did rise to Jacob after he had wrastled with the Angell chap. 32. 31. The Passover was to be offered at Even at the going down of the Sunne in the moneths of Abib Deut. 16. begin So that the Sunne and the Moon are for seasons as it is in the 104. Psal. God saith Job in his 26. chapter 13. Hath furnished the Heavens and framed the crooked serpent which is taken for the Zodiack God saith to Job Canst thou bring forth Mazaroth in their time Canst thou guide Arcturus with his sonnes Job 38. 32. The Sunne runneth about in a day and in a year it goeth to each Tropick In accessu begins the Spring in decessu the Winter For themselves They are for illumination to be a light that is to give light to be a light even at midnight The Sunne is a light perpetually when it is absent from us it giveth light elsewhere to us it giveth light while we doe need it It is for us so that we may say to the lights sit vos non vobis they are for the Earth and for the Heavens they are for lights in the Firmament and to give light upon the Earth Sol est propter terram this is an honor to us and humility in them The Sunne commeth forth as a Bridegrome out of his chamber and rejoyceth like almighty man to runne his race Psal. 19. 5. So that it is for the Earth it was made to serve and lighten the earth take thou therefore heed lest thou lift up thy eyes unto Heaven and when thou seest the Sunne and the Moon and the Starres with all the hoste of Heaven thou shouldst be driven to worship and to serve them Deut. 4. 19. It cutteth off their adoration for creavit eos in ministerium cunctis Gentibus Sol o Deus est famulus Luna est ancilla tua ambo sunt in ministerium homini Non sunt conservi sed servi hominum Non sunt cum terra sed propter
terram Great then is their humilitie to us which are subject to corruption whose brothers and sisters are the very worms So that the Sunne in his very name in Hebrew doth import that it is not Deus but servus hominum At Joshua's commandement the Sunne stayed in Gibeon and the Moon in the valley of Aielon Joshua 10. 12. Isaiah showed this sign that Hezechiah should restore his health he brought the Sunne back again ten degrees God then sheweth great favour unto man that can make the Sunne to stand still and retire back again 2 Kings 20. 9. These Lights then were assigned to divide the day from the night their Function is for the inferior Earth and the superior Heaven they were ordained for the decking of the Celestiall part and for the use of man and lastly for the glory of God They doe serve for the Earth and they doe shew forth Gods praise yea the starres of the morning praise God together Job 38. 7. The Sunne and the Moon and all the bright Starres shall praise him Psal. 148. 3. Et fuit ita Fecit enim Deus duo illa luminaria magna luminare majus ad praefecturam diei luminare minus ad praefecturam noctis atque stellas Et collocavit ea Deus in expanso coeli ad afferendum lucem super terram Et ad praesidendum diei ac nocti ad distinctionem faciendum inter lucem hanc tenebras viditque Deus id esse bonum Sic fuit vespera fuit mane diei quarti Gen. 1. 15,16,17,18,19 BEFORE we have spoken of the Decree now of the execution and of the return of the censure or approbation and so we will end the fourth day Of them in order and it was so some say fecit others posuit all the six dayes work stand upon these three joynts creavit fecit and sint It was so It was so This is the return and execution of Gods Decree it is the usuall eccho of Gods word it is the Amen of that which proceedeth from his mouth herein is the verifying of his edict the power of his word and the expedition of that he commandeth Herein is the conformity of the return and the commandement and the continnance of that is commanded Let this suffice for and it was so For the continuance God promiseth to David I will stablish thy seed for ever and thy throne from generation to generation Psal. 89. 4. These lights are placed in the Heavens where is no error by his power they were made he bringeth forth the innumerable hoste of starres by his word the Lord biddeth Abraham to look up unto Heaven he biddeth him tell the starres if he be able to number them and he said unto him So shall thy seed be chap. 15. 5. For the expedition The Sunne rejoyceth like a mighty man to run his race Psal. 19. 5. He runneth a long race in a short space For the conformity in the Heavens we doe daily pray sicut in Coelo in Terra that Gods will may be done in Earth as it is in Heaven As for the constancy of the Heavens it is circular regular and certain God did swear by his holinesse that he would not fail David saying His seed shall endure for ever and his throne shall be as the Sunne before me Psal. 89. 36. Thus saith the Lord Jer. 33. 20. If you can break my covenant of the day and of the night that there should not be day nor night in their seasons then may my covenant be broken with David my servant that he should not have a sonne to sit upon his throne But as the armie of Heaven cannot be numbred neither the sand of the Sea be measured so will I multiply the seed of David And it was so Eclipses and Conjunctions are by their certainty oh wonderfull is their immutability in their continuall mutability by them is the differences of all times of all seasons It was so even by the hand of God by his hand they were made they were placed Every good and perfect gift is from above and commeth from the father of lights with whom is no variablenesse James 1. 17. The Earth is immovable yet subject to alteration the Starres are in their motion immutable they were made to lighten the Earth to rule the day and the night they were not made to be adored Austin maketh this dialogue between these lights and man Creator est supra me te qui fecit me te me prote te pro se this is spoken by the Sunne God made these lights for man he made man for himself David in the 8. Psalme 3. saith When I behold thine Heavens and the works of thy fingers the Moon and the Starres which thou hast ordeyned What is man say I then that thou art mindfull of him or the sonne of man that thou regardest him Thou hast made him little lower than God and hast crowned him with glory and worship thou hast given him dominion over the works of thine hands yet is he by Abrahams confession but dust The worms are his kinsfolk saith Job The words of his mouth are iniquitie and deceit saith David Psal. 36. 3. Creata sunt omnia per Deum Patrem ordinata sunt per Verbum ornata per Spiritum His spirit hath garnished the Heavens Job 26. 13. Let all the Kings of the Earth sing the praises due unto the Lord Psal. 138. 5. Austin saith well What greater obedience can there be dixit and facta sunt What greater love can there be then quod pro nobis facta sunt Oh therefore let all the Nations of the Earth be thankfull to the Lord who hath made us and them and them for us Of what are they made surely of somthing sit lux that was of nothing fecit stellas that was of somthing He created the form and formed the matter fecit and fuit is not all one the matter is the light the Heavens is the form God hath stretched out the Heavens which are strong as a moulten glasse Job 37. 18. They are made by the best opinion of water and light The Sunne and the Moon Now what is made Two great lights the Sunne and the Moon which are as a great fire and the Starres are as little sparkles as two great torches and as many little wax candles The Moon is lesser than many starres according to Astrologie which Moses doth not impugne though it be a lesser body yet is a greater light in respect of the starres and a lesser in regard of the Sunne and so saith Moses Moses was very great in the land of Egypt not great of personage but great in favour Exod. 11. 3. The greatest Apostle is not taken in the quantity but in the quality the great men are said men of dignity of account that are in much favour Paul counteth himself the least of the Apostles not as one of lowest stature but of least desert David was great
15. 45. Man was not immortall by himself but the life he had God gave him In the state of his innocencie he had heat and moisture which God breathed into him when he breathed life chap. 2. 7. and therefore man needed even then food to preserve heat and moisture Man before was immortall and his meat uncorrupted but by mans fall man became mortal subject to death so that both man and mans meat were corrupted and Adam was a debtor to the flesh to satisfie his hunger Before God said Dominamini all beasts and fowls were peculium Dei Gods proper store The trees and fruits were before but this is mans warrant To touch any thing any tree any herb for their meat Herein then more particularly we will consider two things what God gave unto man and to what end Ecce Ecce Behold is a word of wonder expressing a matter of wonder and Gods great love to Mankinde Ecce saith a Father on this place patentem amentem Creatorem He is not only a Creator full of power but even a faithfull Creator 1 Pet. 4. 19. for behold he is both mans Creator and mans Cator He visiteth the Earth and watereth it be maketh it very rich and for men he prepareth corne Psal. 65. 9 And he saith unto man Deut. 28. 4. and 5. That if he obey God blessed shall be the fruit of his body the fruit of his ground the fruit of his cattel and blessed shall be thy basket and thy dow So that God provideth us corn for bread and bread to eat It is even God that giveth us life and meat he maketh us and serveth us quis autem est major but who is greater he that sitteth at the Table or he that serveth is not he that sitteth at the Table And I am among you saith Christ as he that serveth Luke 22. 27. God the great Jehovah ministreth unto man all that he needeth David assureth himself that God will help and defend him Psal. 38. 22. from the hand of his enemies God made for man coats of skinne and cloathed them chap. 2. 21. God giveth to men beds whereupon to take their rest God will strengthen him upon the bed of sorrow and turn all his bed in his sicknesse then will God send him comfort Psal. 41. 3. Thus much of Ecce behold Ecce dedi He saith not Ecce dixi but Ecce dedi He opens his hand not his mouth he sheweth his liberalitie which is wonderfull it is a beholding of works not of words Manifold are the works of God the Earth is full of his riches Psal. 104. 24. There is also a further thing for he saith not Ecce do but Ecce dedi as much as to say Oh man before you were born I provided for you all herbs and all trees I respected you before you were I had you in minde in all the dayes of the Creation Fecit quae fecit omnia pro homine Deus before he said faciamus hominem he made all things for man before that he made man which sheweth Gods care and fatherly love he bare to men even before man was What shall I say hereof more but this Amor Dei erga hominem est antiquior homine Every Herb having seed every Tree having fruit He giveth unto man every herb having seed every tree having fruit bearing seed whereby he giveth us all grain seed corn pulfe spice the grape and other fruitfull trees Adams diet objected to be raw It may be objected That to eat of nothing but of herbs and of trees and of such fruit as the Earth brought forth were but a raw diet Well fare Noah's Table for he had flesh in great plentie for his meat Gen. 9. 3. for as the green herb so gave God unto him all things for meat If God be our Cator as he is liberall so he will be frugall Eliah was fed by the Angell with a cake baked on the coals and a pot of water 1 Kings 19. 6. yet in the strength of that meat walked he fourty dayes and fourty nights Answer And surely unto Adam the trees of Paradise were better and more pleasant than all the dainties of Noahs Table for the trees that were there were pleasant to the sight and good for meat chap. 2. 9. These innocent meats were fit for the state of innocencie even unto this day the service of delight is the herbs and fruits of the Earth even then when flesh was for meat it was to be eaten without the blood the Hunter might eat that he had hunted Virgo terrae fuit herba blood corrupted the Earth all meats are but obsonia but sawce in respect of bread which is the comfort of the heart if we be thankfull for otherwise though God give us our desire yet will he send leannesse into our soul Psal. 106. 15. By simples at this day the Physitions use to restore health If God conveyed every herb then every herb was meat for man yea then so was the Coloquintida which is called now fel terrae and a vehement poyson yet Elisha caused the people to eat thereof and they had no hurt yet they said that in it was death 2 Kings 4. 40. and that death was in the pot mors in olla came by sinne it was not so from the beginning Furthermore here is no necessity imposed upon man to eat of all the trees but a liberty is given him to eat of any Some also make another objection If he might eat of all trees then of the forbidden tree But the Fathers answer That saying that gave to Adam every tree bearing ordinary fruit such were not the trees of knowledge and of life To what end Herbs and Trees are given Man The last point is To what end God gave man herbs and trees Fuit ut sint alimentum that they might be for meat to have herbs and trees given and that for meat are divers things For fruition There is a man to whom God hath given riches and treasures and he wanteth nothing that he can desire but God giveth him not power to eat thereof but a strange man shall eat it up Preach 6. 2. Elisha told the King That he should see with his eyes the great plenty that should be in Samaria but he should not eat thereof 2 Kings 7. 19. Though a man have aboundance yet his life standeth not in his riches Luke 12. 15. and therefore in that chapter what availed it the rich man to have much fruit many barns and much goods layed up for many yeers when that even in the same night they should fetch away his soul Then whose were those things which he had provided Dedi vobis ut sint in escam There is the fruition In esca tria In escâ tria sunt 1. The first is a content of the appetite which avoideth famine for when God shall break the staffe of bread men shall eate and not be satisfied
the tongue who will finde fault in this or that which God hath made this commeth to passe when men will seem to see more than God himself did see When that God did trie every work of his here seven times in this chapter as for the words of the Lord they are pure as silver tryed in a furnace of earth fined seven fold Psal. 12. 6. So are his works also and this is a bridle to our licentiousness to suspend our judgment and not to finde fault with Gods works God hath said they were very good habent ergo bonitatem etsi nobis ignotam Divers things are good in their place divers in their time Fire in the cold of Winter is good in the heat of Summer it is not so good Water in the Summer is good It is Gods curse and a great grief to eat in darknesse Preach 5. 17. In time things be good all things have their time Preach 3. In a word let every one say thus with himself God hath seen this or that good I silly man cannot see it otherwise Omnia sunt munda mundis sicomnia bona bonis all things are clean to the clean and all things good to the good God createth good things he ordereth evil things the thing is not ill but the ill applying is evil not the power There is potest as ad infestandum if it be applyed to the Malefactor it is even bonum justitiae Sic non est dedecus culpae sine dedecore vindictae God saith It shall be well with the just for they shall eat the fruit of their works but woe be to the wicked for it shall be evill with them Esay 3. The punishing the wicked and rewarding the just is good for we know that all things work to the best unto them that love God Rom. 8. 28. If any thing be amisse the evill is in man not in God God hath made us good but by Adams transgression and our daily sinne we are evill It is our iniquities that hath separated between us and our God it is our sinnes that have hid his face from us Esay 59. 2. and Jer. 5. 25. Say not then this is ill or that is ill but say I am ill and I am wicked God who made all things could best see that every thing was very good but either by ignorance or by ill desert we are dymme sighted 3. Lastly For imitation we must see as God did that we may see our works good Bonitas bonitatum omnia bonitas was the state of the first creation By sinne it was that Salomon saith the beginning of the Preacher that vanitas vanitatum omnia vanitas and therefore let us be warie Gods deeds were visible they were not good words only but good gifts let not us say only ecce dixi but let our acts be good to the needy with ecce dedi let us imitate God in that his goodnesse There are two good things come from man the one in 2 Pet. 1. 9. Knowledge temperance love c. The other in the 4. to the Philippians 14. to communicate to the afflicted benefacite communicate is the summe of all So the evening and the morning were the sixth day In the former dayes there was creation of nothing a disposition and ordering of things created and an adorning of things ordered Here is an accomplishment of all his works God before man was observed the dayes and the number but here he delivereth unto man the Kalender of times which we have received and shall be received to the worlds end The evening goeth before the morning rest is in the evening labor in the morning to the which man is ordained After this his last work cometh the seventh day the day of rest God he resteth not in the waters nor in the Earth he resteth not in the Heavens but to conclude with the excellent saying of St. Austin Requiescit Deus in homine ut homo in Deo requiescat God took his rest in man that man might take his rest for ever with God Which God of his mercy grant us all to whom be all honor glorie and praise world without end Amen AMEN LECTURES PREACHED UPON the second Chapter OF GENESIS LECTURES Preached in Saint PAULS Church LONDON Itaque perfecti sunt Coeli Terra omnisque exercitus illorum Gen. 2. 1. April 22. 1591. IN the course of the former Chapter ever we have seen the closing up of every dayes work to have this usuall and ordinary return dixit Deus Now the seventh day being come we are not to look for the old usuall dixit but for a new course of speaking and manner of dealing for as God finished and perfected his Law in ten words when he spake in Sinay So here in ten words he perfectly finished the whole work of Creation and therefore now need no more to command any thing else to be made because Heaven and Earth and all the fullnesse of them are thus perfectly done and finished If there be any thing in all the world either they are here spoken of or else are in lumbis terrae Creatoris in the loyns of the efficient or in the womb of the World For within the six dayes all things were made so that we may say with the wise man Preach 1. 9. What is now or shall be hereafter but that which hath been made or done before hand therefore there is now no new thing under the Sunne As that first Chapter was for the world so this Chapter some call Mans Chapter for it is but the remainder of the former Chapter and is accompted as only a glosse or Commentary of the Creation of man set down in the 27. verse of the first Chapter The former Chapter doth describe the great world in general but this speaketh especially of the lesser World viz. Man This Chapter doth consist of three parts 1. The first is the Complement of the Creation with the description of the Sabbath or rest or seventh day in the first three verses 2. The second containeth a brief summe and abridgement of the Creation of the great World from the 4. to the 7. verse 3. The third part is a repetition of the Creation of the little World or the continuation of the history of man from the 7. to the end Touching the first as it is contained in three verses so in it there are three parts or members to be marked 1. In the first The Holy Ghost standeth upon the perfection of Gods works 2. In the second he sheweth That having perfectly finished all he gave himself to rest 3. In the third That he instituted that day and sanctified it to be a sabboth for ever to be used observed and kept Which three parts doe depend one upon another for God having perfected all he rested and in that rest he blessed the seventh day and instituteth the Sabboth these are the three branches of the
his labor untill the evening Psal. 104. 23. They which are not in labore hominum Psal. 73. But lye on their beds imagining mischief Pro. 26. 14. They shall not rest in the Lord because God made them for good works to walk in them Ephes. 2. vers 10. There are a number of superfluous Creatures as one calleth the idle ones of whom if we should demand What is thy calling or work They cannot say we are exercised in the works of men neither doe they work in the will of God therefore if they doe any thing they busie themselves in meddling about other mens matters It is strange to see how busie we are in taking in hand evill things and how earnest we are in doing them and how constant in not giving them over or ceasing from such works Gen. 11. 6. Judas can watch all night to work his treason but Peter and the rest could not watch one hour to pray with Christ Mark 14. 37. c. Non habemus tantum perseverantiae in bono quantum constantiae in malo Husbandmen in their works for earthly things are earnest they follow his counsell Preach 11. 6. Not to cease sowing from the morning untill the evening but will make an end but in the works of God we cannot follow his counsell 9. 9. to doe all that thou takest in hand with all thy power and strength quicquid agis instanter age saith one after the example of Abrahams servant who would not eat nor rest untill he had done his Masters work Gen. 24. 33. And as David who vowed That he would not suffer his eyes to slumber nor his eye-lids to take any rest untill he had found out a place for Gods Arke Psal. 132. 2 3. c. The proportion between work and rest Now we are come to the last point which is the proportion between work and rest which is as great odds as six to one for he wrought six dayes and rested the seventh This then if we apply will sit somewhat neer us for though happyly we doe some work at some times and perhaps doe perfect it at last Yet this is the manner of the world when they are weary of idlenesse or can doe no other worldly thing then it cometh into their mindes to say operemur opera Dei and when we take it in hand we work not six dayes as God did and rest one but we rest six daves and labor one we should use rest as a sauce and labor as our meat Job 4. 34. And we know there is great odds and difference between the dishes in which they are served but it is our fashion to use labor as a sauce to get us a stomack to rest But we must not be as Jobs Sonnes and Daughters Job 1. 4. that is to spend whole dayes yea many dayes in delights and jollity and few hours in the works of our vocation for this is not to rest after Gods example The last use which we are to make of this is that which the Apostle gathereth out of the Heb. 4. 10. As God did rest from his works so let us from ours we must esteem our righteousnesses and best works as filthy rags Esay 64. 6. Yea as very dung Phil. 3. 8. And say as Job did Job 9. 28. Verebar opera mea thus we must rest from our own works because there is no safety or quietnesse in them but leave our own righteousnesse that we may rest in Christ and in the works he hath wrought for us And great reason it is that we should only and wholly rest in him Act. 17. 28. Quoniam in ipso movemur therefore requiescamus in illo if he be Lord of hoasts that is of all works then let him be to us the Lord of Sabbath also both are noted in this preposition in for seeing our work and labor in this life is in Deum 1 Cor. 15. 10. Therefore let our rest for the life to come be in Deo which St. Paul seemeth to joyn together Rom. 11. 10. We are of him that is for creation we are by him that is for preservation and we are in him that is our end and finall rest in him To whom be all honor praise power and dominion for ever Amen Et benedixit Deus diei septimo sanctificavit iplum quum in eo quievisset ab omni opere suo quod creaverat Deus faciendo Gen. 2. 3. vers Aprill 27. 1591. WE are now come to the period or full point of the work of Creation This third verse containing in it the dedication or sanctifying of that most wonderfull and beautifull work of the whole World and all things therein contained For as in the Law both House and Temples untill they were dedicated and hallowed were counted prophane and unclean and not to be used of Gods people though they were fully made as we may see for Temples 2 Chron. 7. 1. and for houses Deut. 50. 5. So we are to conceive of the frame of heaven and of earth and all the hoasts of them for both they and the governor Man were an unhallowed work untill God blessed it for though God blessed and sanctified the Sabbath yet benedictio Sabati tranfit super observantes Sabati As the Fathers say by which means the blessing came to man Wherefore as we have said his rest was active So now we shall see it in the last greatest and chiefest works of all for now in his rest he blessed and sanctified the Sabbath day As Man was the end of all so the end of man is holinesse which is nothing else but the Image of God before spoken of wherefore this is the performance of that word of God Gen. 1. 27. Let us make man in our Image that is let us make him a holy and a happy one for man by Gods blessed work coming to holinesse in this life shall thereby aspire to eternall happynesse in the life to come 2 Pet. 1. 〈◊〉 11. There are two parts of this verse the first containeth the blessing and sanctifying of the Sabbath the second containeth the reason why he did so namely Because in it he rested from the work that he had made which reason because it was before rehearsed in the second verse let us first see the dependance of it God doth not rather extoll the seventh day than the other six dayes as if he did more favor and like idlenesse then labor and work for this is truly affirmed both of God and godly men of the Sabbath which that heathen man said of himself Nunquam minus otiosus quam cum otiosus fui for as one saith Circumcisio cordis durior labore corporis wherefore by this God only 〈◊〉 requiem sanctam and not idle passage over the time Object But why did God passe over the six dayes and appropriate this speciall exaltation to the seventh day only Resp. Surely it was to teach us to passe by all the creatures which God had made
which is taxatio diet 1. For the first we see That reason consenteth to that which Salomon saith Preach 8. 6. That there is an appointed time for every action under the Sunne but especially 〈◊〉 it be a matter of weight and serious businesse indeed Then reason wills that we should make speciall choyce of a time when secluding all other things we may intend only and wholly to it alone For if we should not have a certain time appointed to us we of our selves are so carelesse that we would make accompt of very few dayes or none at all to sanctifie unto the Lords worship This matter then of Gods worship and Religion being a matter of our soul is the most weighty and serious businesse that can be in as much as the soul is the worthiest part of us And therefore it concerneth the freehold of our souls so neerly that if we neglect or set light by it Agitur de anima our soul is in jeopardy But if we set light of our soul which being so precious a thing is worth looking to yet in another regard it is a weighty duty and therefore we ought to be carefull of it because God is worthy of this service and duty which is opus Sabati wherefore indeed there is no time of our life but that we should think chiefly of this as the 〈◊〉 held That a man ought perpetually to be present and conversant with God And in our words send up short prayers and praises to God And that this is a bounden duty daily to be performed it is agreeable to the word of God Numb 28. which was shewed in their daily sacrifice every morning and evening offering oblations and incense to God But who is it that is able all the dayes of his life night and day to intend his businesse as he ought for this belonged as a duty not only unto the Jews but unto every Christian now Seeing this one businesse is to be intended above all other and every thing is then best ordered when we appropriate and apply the time and our studies only and wholly to it as the proverb is Quod unice id unum quod solicite id solum agas for this is the wisdome of man in matters of this life Then we must needs hearken to the counsell of the Prophet Psal. 46. 10. Desistite be still or leave off other things that ye may know I am the Lord c. And to the advise of the Apostle 1 Cor. 7. 5. we may leave off other matters and must consent so to doe for a time that the more fully and wholly we may be given to prayer and fasting This is called of some Induciae seculo a truce taken with the world for a time that not being troubled with the affairs thereof we may only set before us as much as our weak natures can our duty in the service of God which is our sanctification Therefore God appointed to this spiritual work a time at large that is appointed some time in which only and wholy Adam by necessity was enjoyed to this work Wherefore by all conveyance of reason by a much greater necessity must we know that we also must have a time at large for this businesse 2. The second point is That it was necessary not only that there should be a time at large that is some time of our dayes but also a certain set time or day appointed for it for otherwise God should have slender service or scarce any at all for if it were left at our liberty we would take liberty to serve him when we list and when we could intend it and when we had nothing else to doe Therefore one said well according to St. Peter Christiana libert as pallium est pessimis moribus And I referre me to your judgement how well God will be served if there were no time certainly appointed seeing this which is set down is so ill kept Those therefore which urge Christian liberty and would not have a set certain day but every day a Sabath they would have God stand at that portion of time and service which mens devotion and liberality would afford This then would be the inconvenience of uncertainty in this matter that perpetuum Sabatum jejunium would prove none at all And therefore God saw it necessary that we must have a set and a certain time And in this the Law of Nature agreeth with the Law of God for the Heathen had their statae feriae set and appointed holy dayes and the Hebrews call their holy-dayes by the name of Mogne which is a staid certain time still unmovable not at random but set down and appointed firm and perpetual 3. Now we are come to the third point That it must be one of the seven in the week which came not by natures light but by Gods ordinance his word setting it down therefore was it told Adam that he should tell it to the Posterities to come By which means the Gentills came to the knowledge of it and held it by tradition for in their books we shall plainly see it Lucianus testifieth that as the Jews kept their holy-day in which they worship God on the Saturday the Turks on the Friday the Egyptians on the Thursday the Assyrians on the Wednesday the Persians on the Tuesday The Grecians on the Monday And Christians now doe keep their day of worship the Sunday and first day of the week So that in all quarters and parts of the Earth every day and part of time is kept as a set day of divine worship And for the seventh day we shall see that the Pythagoreans had received a glimmering of this knowledge for they called the number of 7 numerum quietis and the number hallowed of God and the divine number or Gods number which they had no doubt not by the light of Nature and reason but by tradition from their Elders and so delivered it to their Posterity It is strange which Eusebius recordeth out of two Heathenish Writers 13. de preparatione Evangelii The one of Linus verse 2. That God made and finished all things the seventh day the other of Hesiod we agreeing to that saith that therefore the seventh day is the Lords holy-day And on the seventh day therefore the Gentiles called on their Gods and had their meetings in it and called the number of 7 Minerva by the name of their God Macrobius affirmeth that the Gentiles did mean by Pan and Jano and all other names of Gods only the great God Apollo as their chief God whom they served the seventh day But this is our rule most plainly revealed from Gods word that it is his will that we should keep the seventh day holy for seeing all the dayes are his he should have done no injurie if he had appointed and dedicated all the dayes of the week to be spent and imployed on his service yet he hath not done so St. Augustine saith That if God had
and men of great honour could be content to labour all the day 1 Sam. 11. 5. I trow our World now is wiser in which men hold scorn of work Then Jacob when he saw the money in the sacks thought it some over-sight of Joseph and therefore sent it again Gen. 44. 12. But now men are wiser they count restitution a childish thing and think other mens oversight to be their good gain It had an infancie then at the beginning at which time God by his word conceived three children Deformity Confusion Darknesse of the first he made the Earth of the second the Waters of the third the Lights which may teach us to setch our Pedigree aright by lineall descent from the first beginning for we are all the sonnes of Adam which was the sonne of dust which was the sonne of Deformity which was the some of nothing and this is the first father and beginning of our generation which may suffice against the error of the Heathen Pagans 2. 2. Another error there is which they being forced by reason to acknowledge a beginning yet did with it hold that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it hath been made from everlasting ever since there hath been a God for they say That as the beam had his beginning when the light began and as a shadow hath his beginning with the body so had the World a beginning when God began to be and then by necessity it must needs be Against which Moses saith not only that it was produced but it was produced in die in a certain prescribed day and therefore this proceeding was not eternall And here we must note that in die is not here taken for some one only day as some ground their conceit as if God made all things in one day For the day in which the light was made there was no Earth and when the Herbs were made there was in that day no man untill the sixth day as it is in the fifth verse This therefore overthroweth the second error before because all was made in a certain bound of time 3. Another â—ort there was which granted both these that the World was made and that in die but yet affirmed that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely that it was self borne and made it self or was produced and came of it self as a thing casuall and by chance which foolish and grosse opinion of Epicures was ever for the absurdity thereof hissed out of Schools but Moses meeteth with this also saying that the Lord made it And because it may be thought that there was divers Gods he telleth us by a name which was never heard of before this time by the which he describeth him unto us and that is Jehovah Thus he hath recapitulated all the former Chapter unto these three considerations which is all one with the first use of the first Chapter saving that here is expressed the name Jehovah which is not there for this name of God is the most glorious name Deut. 28. 58. and therefore Moses here reserveth it till every thing in this glorious World be fully accomplished and perfected In the 6. Exod. 3. it is said he was not known by this name before then that is whilest he was bringing any thing to passe and not yet perfected he is Elohim but when he hath fully performed it and set it on foot then he is known to be Jehovah by whom the thing hath his being and is that which it is for he is the essence and being of things that are There are many difficult mysteries in these names which because some are too curious in standing upon and others have itching eares listening too much after curiosities I will omit only this we must needs know which the nature of the word sheweth that God is he which is of himself and by whom all things are move and have their being for seeing we know not nor can see the nature of God we must give him a name according to the greatest benefits which we receive and the greatest works which we have seen But the work and benefit which is most common to all things is being Therefore by that name he is most fitly called for life moving and reason all things have not but every Creature hath his benefit of being and therefore he taketh his name from this general benefit which is seen in all Another reason of this name Jehovah is taken from the perfection of this being Exod. 3. 14. which is set down Revel 1. 4. because he was is and shall be for ever Therefore no Creature but God can ever say I am this is my name for if a Creature of the time that is past should say Before Abraham was I am John 8. 58. he should make himself God So if a Creature should in respect of the future tense say I am with you untill the end of the World Matth. 28. 20. he should therein make himself God who by propriety of nature may still say I am as it is his nature therefore this his name Jehovah signifieth that he hath the perfectest being and only such a being And thus much of the reasons of his name Elohim signifieth Power and Judgement The one sheweth his Might in doing the other his Truth and Justice in judging both which in his name shew that as it was he that did make the World so it is he also which shall judge the World at last for that as the one allureth us to love so the other yeildeth us matter of dread and fear So Jehovah signifieth not only Hagah which is making of things but also destroying and dissolving of things to nothing again Ezech. 7. 26. where it signifieth calamity and destruction So doth his name Shaddi import not only plenty and nourishment but also punishment and undoing of things So that in all his names this nature of Mercie and Justice is expressed There is yet a further thing to observe for whereas before Heaven was first placed and had the precedence of Earth here the preheminence is given to the Earth and the Heaven doth come behinde in the last place Which whether it be the propriety of the tongue which usually beginneth with the latter thing was spoken of before or a mysterie to shew closely that the Heavens were made for the Earth and not the earth for the heavens or whether it darkly shadoweth out to us that in Christ Jesus Adam which is earth that is our nature shall be exalted above the highest heavens in the day of restauration I will not curiously discusse but allow each sense as having a good and a godly use to such as be sober minded Et omnem stirpem agri c. Verse 5. MOses in this verse passeth over the first estate of Creation and cometh now to the state of propagation in which things now 〈◊〉 that we may know that these things were not only made by the power of Gods word Coll. 1. 17. But also
learned in all the wisdome of the Egyptians Acts 7. 22. Yet by the Fathers in this knowledge of the natures of things above both these Moses and Salomon Of Noah Noah is preferred who knew the clean beasts from the unclean which by paires he took into the Ark chap. 7. 2. The wisdome of all the Heathen Philosophers compared to the knowledge of these three Noah Moses and Salomon was but ignorance Adam a greater Philosopher than they Yet Adam was a greater Philosopher than those three The reasons thereof For first Adam was created in wisdome without corruption their wisdome was bred in corruption and the Heathen are destroyed in their own wisdoms Psal. 9. 15. They three and all the wise men of the World had the light of their understanding per scientiam acquisitam by study and former observation Adam had his without observation non per discursivam scientiam sed intuitivam for when he had beheld them he gave them names Others got their wisdome by studie and travell for in the multitude of wisdome is much grief and he that increaseth knowledge increaseth sorrow saith the Wiseman in Preach 1. 18. but Adam in Paradise had no grief No one of them knew all things but Adam knew all things not only perfectly but exactly whereupon Austin saith well that Ignorantia est paena lapsi non natura originis Adam Magister viventium Lastly Adam is not only Pater but Magister viventium God gave him wisdome he learned it not Doceo requireth a double Accusative in Esay 28. 9. the Prophet faith Quem docebit scientiam Whom shall God teach knowledge and whom shall he make to understand them that are weaned from the milk and drawn from the breasts But Adam was not weaned from the breasts which had no Mother 〈◊〉 a man of good learning gathereth out of the Greek Fathers Adam sons scientiae that Adam was as a fountain of knowledge From him cometh others wisdome which came from him by tradition and observation unto Noah and so to Abraham and so to his sonnes dwelling in the East Countrie chap. 25. 6. in Chaldea and Persia from thence it came to Egypt Salomon in 1 Kings 4. 30. is said to have excelled in wisdome all the wise men of the East and of Egypt from Egypt it came to Greece from thence to Italie and so to us in this West corner of the World He gave names apt And that the wisdome of Adam excelled all other they ground it upon this for that he gave them names which God approved Non dedit nomina ex suo arbitrio he gave them names not by chance but with discretion the name agreeing fitly with the nature and infinite fit names in one day did he give unto a multitude of Creatures which argueth great wisdome to be in him which he could not have done unlesse he had looked into their natures and the naming is allowed for that God praiseth it as it is in 2 Cor. 10. 18. Rehoboams name unmeet Our names sometime by unskilfulnesse prove just contrarie as Salomon named his sonne Rehoboam a delighter but he was a destroyer of the People Elimas Elymas had his name aright for he was a Sorcerer Acts 13. 9. Naomi Marah Naomi after she was in miserie would no more be called Naomi which is beautifull but Marah which is bitter Ruth 1. 20. This is the ground of Lologie Secondly From hence they gather the institution of Lologie that is of speech both in videre and nominare is great wisdome in silence and speech is a wiseman known the Greeks in logos doe expresse both the Latines in two words differing but a letter the one ratio the other oratio Aaron was wise in speech Exod. 4. 14. Paul in 2 Cor. 11. 6. saith though I be rude in speaking yet I am not so in knowledge Apollos is said to be a man of knowledge an eloquent man Acts 18. 24. The originall tongue hath natural The original tongue by the names expresseth the natures which tongue was the most ancient when all the world were of one tongue And though that in the dayes of Peleg the sonne of Heber the sonne of Shem the sonne of Noah the earth was divided by diversitie of languages chap. 10. 25. yet Peleg kept it Peleg kept the originall The Greeks tongue from it Eusebius saith the Greeks doe boast that their tongue never came from other but from it self But quoth he from whence have they α and ω their first and last letters have they them not from Aleph and Beth of the Hebrews Magus and Sophos wisemen in Greek comes not the one from agath the other from zopho in Hebrew Cadmus from Heber brought Aleph and Beth into Phoenicia It borroweth nothing This tongue borroweth nothing from any other tongue all tongues borrow from it it is the most sufficient tongue Fire and water in Greek have their original from the Hebrew It is without composition All other tongues saith he are full of composition this in simplicitie and majestie excelleth all other for no tongue is so capable of trope and figure as is this as they know well that have skill in the tongue The antiquity qualitie and dignitie of the originall And after that Eusebius hath shewed the antiquitie the qualitie and majestie of this tongue he concludeth thus lingua haec digna est Adamo institutore Deo approbatore The name agrees with the nature Now for the naming the names agree with the nature of the thing named The ignorant man nameth a thing following not esse 〈◊〉 but scire suum not the nature of the thing but his own knowledge But Adam as a man of exact wisdome giveth names according to their nature that have stood since the beginning and shall stand so to the end of the world The name expresseth the propertie The nature of a thing is called the essence or the propertie he gave a name according to the nature not of the essence but of the propertie Gassanus a learned man saith a Creature of it self is nothing but from God all things receive their essence In Hebrew God is called the name The name of God who can tell saith Esay Gods two names God hath two names one qua est which is of his essence incomprehensible the other is qua câ—…sa est this is the name of his goodnesse and so we may conceive him All names man giveth is of the property we say commonly this is the nature scilicet the propertie of a thing Propertie sensible or intelligible The knowledge of which properties is either sensible of outward things or intelligible of inward qualities The names of things after Adam were of properties sensible as Esau was so called for that he was red and rough with haire Jacob was so called for that at his birth he held Esau by the heel his
brothers supplanter Genesis 25. And Peleg had his name aright namely division Adams names of inward properties But Adams names came from inward qualities which he could perceive partly by the light of nature wherein are to be considered three things as you may see by 1 Kings 4. 29. Adams knowledge In Salomons wisdome was knowledge By the light of nature Secondly intelligence or understanding Of grace And thirdly he had a large heart even as the sand on the Sea shoare that is he was able to comprehend all things by the capacitie of his memory But these were more excellently in Adam than in Salomon who had no vanity to seduce him no sicknesse to weaken him no temptation to hinder his wisdome as Salomon had He could also see these inward qualities by the light of Grace In lumine tuo videbimus lumen saith David Psal. 36. 9. In thy light O Lord shall we see light The divisions of the light of grace The Fathers doe say that lumen gratiae is either per Deum or Angelos This light of God came to men either by apparition as to Noah Moses c. or by revelation which is inspired into us By vision many saw this light Wisd. 17. 6. and Gods knowledge slideth into our hearts The other light we see is of Angells by their visitation as Gabriel visited Daniel and made him understand the vision Daniel 8. 16. Which visitation of Angels Adam had The light of glorie Beyond these there is lux gloriae the light of glorie Whereby Adam saw his reward in the Heavenly Paradise by obedience visio essentiae divinae is the reward to see and enjoy the essence of God was his reward whereunto Adam whilest he lived obedient in Paradise hoped to be translated from the earthly to the heavenly Paradise To him that overcommeth shall be given a white stone and in the stone a new name written which no man knoweth but he that receiveth it the name is reward and honour Revel 2. 17. Then shall we see God face to face that is in lumine gloriae in the light of his glorie whom now we see through a glasse darkly 1 Cor. 13. 12. Two glasses whereby we see God The Glasses whereby God is seen in this world are of two sorts the one is dark the other bright the one is dimme as the light through an horn the other is a light through a Glasse Adam we the Angells see God We see God in this world as through a dimme light Adam in Paradise in state of innocencie as through a bright Glass The Angels see him in heaven essentially Our sight was from the earth where is miserie Adams from Paradise where was grace The Angels sight is in the heavenly Paradise where glorie beholdeth glorie Our knowledge of God is inaenigmate is as in a Riddle The knowledge of God by Adam in Paradise was as through a clear Glasse But the Angels in the heavens knew God face to face The things named Now of the object and what was named by man There were Six names God giveth six individuall names given by God himself as the light God called day a time active Seconly The darkness he named night a time to recover strength called lagela leagala Thirdly The firmament he called heaven from whence is the influence of the aire and the winde Fourthly The drie land he called earth Fistly The Sea which of its own nature would swell fifteen cubits above the highest hill was altered by the name from turning magim to jagim Lastly he called Man Adam that is of the earth Adam giveth apt names Here Adam giveth names first to the beasts that are serviceable and then to the birds and fowls that flie in the Aire To the Beasts He at the first sight without a Counsellor gave apt names to every beast to all the Cattell of the field which are infinite and this we may see for all the Cartell in the names of three to the Horse he gave a name to be mans currer to the Sheep to be his Clothier to the Asse to be his Porter for so the names of these doe sound in the Hebrew tongue To the Fowl Likewise he gave apt names unto the Birds as the Eagle is a noble bird for it preyeth not upon the bird that keepeth him warm all the night neither doth he flie that way in the morning that that bird flyeth the Peacock is proud the Stork is kinde the Serpent a slider the Ant bites the end of the Corn that it should not grow the Ant called a Gnawer from the Elephant to the Ant did he give apt names The Locusts of the swarms the Bees of their government have their names Naming for distinction of kinde and propertie So the virtues of naming are two for the distinguishing of kinde and of propertie So that the argument is good from the thing to the name and from the name to the thing according to the name is the nature and according to the nature is the name Jacob had his name aright his name was Supplanter and he supplanted his brother But for Adam there was not a meet help Briefly of the return But for Adam was not found an help meet for him A Non est inventus is returned a Creature suitable to mans nature found he not and that he should not want a meet help Woman was taken out of man Not finding implyeth a seeking seeking a desiring and desiring implyeth a want A neccessarie conversion And that we doe want we desire and that we desire we seek and that we seek we shall finde Adam among the beasts found not a meet help yet he sought an help which he desired because he wanted Non invenit 〈◊〉 bestias adjutorem 〈◊〉 sibi yet did he behold the beasts and the end of this contemplation is not fruitlesse there is a curious contemplation such was that of Hevah chap. 3. 6. The end of Mans contemplation in Paradise was in humility and the end of the contemplation of the Beasts and Fowls here you see is a supply of an help For the first you doe see Preach 3. 10. that the travell of men is given them by God to humble them David in Psal. 8. 5. saith Quid est 〈…〉 memor es ejus Domine When he hath considered the natures and beheld the beasts and finding among them no meet help then he desireth a supplie And happie is the meditation when it 〈◊〉 〈◊〉 oratione in prayer Among Beast helps not meet helps Among so many beasts no doubt he found some helpers but they were mute without conference bruitish without reason all of them looking downward But man before his fall was in honore positus he was straight both in body and in minde Psal. 49. 20. Among them as I have shewed he found many helpers as the Horse to ride upon the Sheep to cloath him the Asse to bear
of the one Psalm 104 15. So long as Adam was obedient unto God the earth yeelded all aboundance without travell of it self for thorns there grew firre trees for nettles the myrrhe tree as it is Isaiah 55. 13. then was the earth a kinde and fruitfull Mother but by this course of mans disobedience the earth is become a Step-mother and without labour she yeeldeth 〈◊〉 sustenance yet for all mans labour it may yeeld barrenness according to Jeremie 12. 13. they have sowed wheat and reaped thorns they have no profit of their labour because of Gods anger Upon the Malediction of the earth followeth a necessary consequence of mans labour for if the earth that was blessed before the 12. of the 1. Chapter is here cursed for mans sinne the fruitfulness must be recovered by mans labour so that labour is a consequence of the earths Curse Three things in the Curse And in this Curse we observe these three things First the earth cursed First the earth it self is cursed In the 1. Chapter God said that the earth should yeeld hearbs with seed and trees with fruit of it self it was so there was fertility and fecundity by Gods breathing that in the Scriptures is called a blessed field wherein is plenty If man had stood upright there should have been plenty without pain taking yet man should not have been idle there should have been labour with pleasure but sinne hath made it with pain The staffe of bread should have indured but God will break the staffe of their bread Leviticus 26. 26. There shall be no more plenty but penurie and of it self germinabit spinas tribulos it shall bring forth weeds thorns and thistles and in aboundance Secondly the Cause The second thing is the Cause of the Curse for thy sake In the 3. of Habakkuk 8. The question is whether God were angrie against the Rivers the Floods and the Sea as much to say they have not offended Here the earth hath done no offence it was not cursed for it self non in se sed propter te in quantum maledicta fuit propter te It is all one to the earth in regard of it self whether it be barren or fruitfull for when it doth fructifie it is not for it self it is insensible of punishment but it is all for mans sake Man is as the great Sphear the primum mobile to the other Creatures his obedience to God drawes the obedience of Plants Trees Beasts and all the Elements unto him 〈◊〉 during his obedience all Creatures are serviceable unto him but afterwards the earth was unkinde and as he moves all Creatures move with him if he move against God all move against him The originall world of mans integrity was a Mirrour for the ancient Fathers are of minde that the Sun was more clear the waters more pleasant the earth more fruitfull all things more perfect then all the trees of the field did clap their hands as it is the fifty fifth of Esay the twefth verse But man changing all was turned upside downe all things were changed the Sunne was 〈◊〉 the waters overflowed the ayre with cold pierced the earth was barren and herbs poysonsome and the one and thirtith of Job verse the fourtith requiteth that of the fifty fifth of Esay afore mentioned Thistles grew instead of wheat and cockle in stead of barley and as it is in the hundred and seventh Psalme and the thirty fourth verse God hath turned a fruitfull land into barrennesse the cause is given because of the wickednesse of the 〈◊〉 In the twenty sixth of Leviticus the eighteenth twenty fourth and twenty eighth verses God saith If they will not obey for love nor for feare hee will punish them seven times more according to their sinnes and yet seven times more then that and if for all this they will not obey him but walke stubbornly God will chastize them from seven to seven times more and still increase their punishment seven times The causes must bee distinguished the earth of it selfe before was fruitfull now of it self it is infertile because the Creature Man is subject to vanity in the eighth of the Romans and the twentieth verse and as it is in the twenty fouth of the Prov. and the thirtieth verse the field of the Sluggard is grown over with thorns and with nettles If man be sluggish the earth must be fruitless so that the earth must be laboured and that labour must be qualified the labour must be great else it brings forth the cockle for corn this is the perfection of punishment for according to the sixth of the Hebrews and the eighth verse The field that beareth thorns and thistles is neer unto cursing whose end is to be burned Thirdly Labor continued and this labour must be continued which is the third thing the continuance of it which is of three forts First It is not simple labour for a day or two but cunctis diebus vitae in youth and in age even to death as it is in the nineteenth verse In the sweat of thy face shalt thou eat thy bread till thou return to earth St. Austin saith there is perpetu◠corruptio and perpetuus labor sloth is punished with continuance of labour in the second of Samuell the eleventh chapter and second verse thy idleneness fell to lust and as it is in the first to Timothie the fifth and the thirteenth idleness leadeth to all sinnes Secondly It is continued with patience what if thou labour and it bringeth forth spinas tribulos thorns and thistles yet must thou bear it and labour still in the sweat of thy face like him that planted a Vineyard with much pain and great cost and he looked it should bring forth grapes and it brought forth wilde grapes and as it is in Psalm 127. the labour is in vain unless God blesse it Plenty commeth not by mans labour but by Gods mercy Vain therefore were they the first of Habakkuk the fifteenth That took fish with the angle and the net and gathered it in their yarn and when they had done did sacrifice to their net and burned incense to their yarn because by them they thought their portion was fat and their meat plentious Their labour is even nothing without Gods blessing lest as in that place of Habakkuk they should deifie their own labour though the earth be unkinde labour thou still and boast not of thy labour lest it be vain Thirdly as it is in the 10. of the Preacher the 10. If the Iron be blunt it must be whet to have an edge and if need be of a better edge then it must be whet with more strength And here if great labour will not serve greater must be added harder labour must be used it must be labor sudoris if thou wilt have hearbs for thy meat only smaler labour will serve but if thou wilt feed upon bread thou must use much labor thou must labour and sweat thy nutriment
the Kings the 22. 27. The reign of the King is the service of God for in the thirteenth of the Acts the thirty sixt verse it is written David after he had served his time slept with his fathers yea in the fift of Johns Gospel the seventeenth verse Jesus saith His Father worketh and he himself worketh also for Jesus for our sakes made himself of no reputation and took upon him the form of a servant the second of the Philippians the seventh verse and only by this his obedience as a servant he hath made us all righteous the fift to the Romans the ninth verse The third use Take this also for a third use ut operaretur terram de quâ sumptus est to teach us that we must doe service to the Country wherein we live Every one is content and forward operari terram quae est to take pains and labour in trimming the earth de quâ factus whereof he was made his own person a mans private every one respecth and will for flow no means to perfect his own state but he must operari terram de quâ desumptus est he must occupie his diligence and service in the earth from whence he is taken It is the office of the Prince the Priests and People to pray for the peace of Jerusalem Psalm 122. 6. The King the 〈◊〉 and the Soldiers or Captains joyn in the building of the Citie Nehemiah 2. And according to that of 2 Sam. 10. 〈◊〉 The Souldiers are 〈◊〉 and valiant for their People and the Cities of their God they fight for the 〈…〉 they were taken Salomon the King bestoweth his 〈◊〉 and his pains 〈◊〉 inrich and better his land Not only 〈◊〉 but the 〈◊〉 Queen Hester though with danger of her life resolved to make petition to the King for safety of her People Hester 7. 3. she prayeth not only for her own life but also for the life of her People and if they had been sold only for servants or hand-maids she would have held her 〈◊〉 And Moses after the People had fallen to 〈◊〉 such was his zeal for the safety of his People that he 〈◊〉 more than once for the safety of them and that God would pardon them or if he would not to 〈◊〉 or raze him out of his book And Christ himself would 〈◊〉 rebukes for our sakes Rom. 14. 3. We must wish and work the good of the Land wherein we live both for this life and for the life to come though it be with the 〈◊〉 of the losse of our own lives with Moses Hester and our Saviour Women not exempted Further that we may joyn Women in this also who though they are not named yet they are not exempted from occupying themselves in this service of the Earth for though her husband be imployed abroad yet she overseeth her houshold and she 〈…〉 the bread of idlenesse saith the wiseman Prov. 31. 27. She is to doe her husband service She will doe him good and not evill all the dayes of her life She seeketh wooll and flax and laboureth with her hands And with her hands she planteth a Vineyard And by the whole discourse of that chapter it appeareth that she is not to live in idlenesse Here shall be work in the earth for women also For she shall eat of the fruit of her own hands and her own works shall praise her in the gates the thirty first of the Proverbs the thirty 〈◊〉 verse And Paul in his second chapter of his Epistle to Titus the fourth and the 〈◊〉 verses sheweth the duty of Women to love their Husbands to keep at home and to be subject unto them The especial matter of consideration is this that we were not altogether taken from earth but we have also a Heavenly part God breathed in us the breath of life we had a breathing from God So that as we owe service to the earth from whence our bodie was taken so we owe service to God from whom the Heavenly part of our soul came for the soul of man is 〈◊〉 substantia then we owe not all our service unto the earth but a greater service unto God for vain is it when man 〈◊〉 all his labour for his mouth but his soul is not 〈◊〉 the sixt of 〈◊〉 the seventh 〈◊〉 God 〈◊〉 for the soul As the body is 〈◊〉 so the Soul is 〈◊〉 by mans service unto God for ut anima est 〈…〉 so 〈…〉 vita animae the soul is the life of the body and God is the life of the soul. Besides as heretofore we have considered in his other 〈◊〉 that he joyneth Mercy with Judgement so likewise he joyneth Mercie here with his Justice yea his Mercie exceedeth his Justice Mercie and Judgement are joyned together in a good man the hundred and twelfth Psalme and God is mercifull and full of compassion the hundred and eleventh Psalme the fourth verse yea which is more by the hundred fourty 〈◊〉 Psalm the ninth verse His mercie is above all his works yea his 〈◊〉 shall not only be joyned with his Justice but even triumph over Justice The ancient Fathers doe gather the second mercie by or out of this sending and they doe expresse it out of the eighth chapter of this book by the sending of the Raven and the Dove out of the Arke for Noah sent forth the Raven which returned not when the waters were diminished from off the Earth but after the waters were abated the Dove returned with an olive leafe in her bill The Dove when she came brought hope of returning to the earth from whence Noah and his familie were taken In the fourty seventh of Genesis the twentieth verse though Joseph bought for Pharaoh all the Land of Egypt yet after Joseph gave them seed and only the sift part of the increase was for Pharaoh the rest for themselves and they were well content to till and husband the land and to become for this relief in their famine the servants of Pharaoh And out of Missus they gather another mercie God shall send us one and his name saith Jerom is Missus one sent upon the word Shiloh mentioned in the tenth of Genesis the twenty fourth verse and of Silo or Siloam which is by interpretation sent the ninth of John the seventh verse Moses in the fourth of Exodus the thirteenth verse when God would send him to Egypt saith Oh my Lord send I pray thee by the hand of him whom thou shouldest send The Prophet in the sixteenth of Esay the first verse saith send ye a Lamb to the Ruler of the world from the rock of the wildernesse This Lamb there prophecies that was sent was our Saviour And this word Missus sent is appropriated to Christ and he is sent that we might return again to Paradise Adam had hope that by one which should come from the promise in the seed of the woman he should once return again You have a plain example in the twenty
with him as the Prophet speaks Jeremiah the eighth chapter and the twelfth verse Were they ashamed when they had commitied sinne Nay they were not ashamed and for confession he would make none of whom that is verified periit confessio Jeremiah the seventh chapter and the twenty eighth verse Whereas the patience long suffering should have lead them to repentance Cain found nothing in himself but had an heart that could not repent Romans the second chapter in regard whereof the sentence of God pronounced upon him is just Secondly it is just in that it is a severing of Cain from Gods favour for as Cyprian saith 〈◊〉 cum Serpente inimicitia cum Deo sequitur for it is just that he should be delivered to the party with whom he was entred into league Thus God dealt with his people Judges the tenth chapter and the thirteenth verse They have forsaken me and served other Gods Goe and crie to them let them deliver you and as the incestuous Corinthian had made a league with Satan so the Apostles will is ut tradatur Satanae in the first epistle to the Corinthians the fift chapter and this separation from Gods favour is from his presence which he sheweth to his people that meet together to praise and pray to him and to hear his Word and be partaker of his Sacraments of which presence he giveth this command Seek ye my face to which the Prophet saith Thy face Lord will I seek Psalm the twenty seventh and the eighth verse wherewith agree the Apostles words in the second to the Corinthians the second chapter and the tenth verse To whomsoever I forgive any thing I forgive it for your sakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est in the face fight or presence of Christ and as he was cursed from the presence of God so we see he went out presently from the presence of the Lord and dwelt in the Land of Nod Genesis the fourth chapter and the sixteenth verse This is the effect and summe of that part of the Sentence which is ecclesiasticall or spirituall touching his soul for all that remains contains that part of the Sentence which is terrestrial where we see it was Gods will that he which had shewed himself savage towards mankinde in killing his Brother should be banished from the company of men So that when it is said Cursed art thou from the earth which hath received thy Brothers blood from thy hand The meaning is he shall be cast out of his own Country whereby God doth plainly expresse thus much That wilfull murther is to be punished by casting out both from Church and Common-wealth both from the Communion of Saints and the Society of men For envy is a sinne of such nature that God thinking hell not to be a sufficient punishment for it causeth Cain to consume himself on earth with vexation of minde for as the Wise-man saith The effect of envy is the rotting of the bones Proverbs the fourteenth chapter and the thirtieth verse Secondly God sets down a reason why the earth should detest and abhor such persons as Cain was and the reason is double First For that there is a wrong done to the earth when a man is wilfully murthered that is she is bereaved of one of those that should till and dresse it and of one of her Inhabitants It is the reason why the Crowners sit upon those that wilfully make a way themselves for they are no lesse injurious to the earth than they that kill others Secondly Because the earth must needs abhorre that which is contrary to nature and doth violate the course of nature for nature doth will all men to seek the safety and preservation of others but Cain wickedly and unnaturall sheddeth the blood of his Brother which God doth 〈◊〉 and pathetically expresse thus That blood which Cain doth unnaturally shed the earth doth kindely and lovingly receive that it should not lie open in the sight of the Sunne which act is like to that of Rizpah which David commended so highly that she took sackcloth and covered the dead bodies of them that were hanged and suffered neither the birds of the air to light upon them by day nor the beasts of the field by night in the second of Samuel the twenty first chapter and the tenth verse wherein the earth it self void of sense appeared more kinde to Abel than Cain for as the Wise-man saith God will arm his creatures to be revenged of his enemies in the fift chapter of the Wisedome of Solomon and the tenth verse omnis creatura ingemescit Romans the eighth chapter they shall all grieve and abhorre that act which is unnaturall As before the blood it self cried to God for vengeance so here the earth it self receives the blood into her bosom which was so unnaturally shed and these are two witnesses by whose testimony Cain is sufficiently convicted of his sinne and howsoever they be dumb in themselves yet they have a voice which God heareth so that no man can keep his sinne so secret but it will be revealed as Job confesseth Job the thirty first chapter and the thirty eighth verse My land will crie against me and the furrowes thereof will complain together if I have eaten the fruits thereof without silver Which detestation conceived by the earth against the fact of Cain is further set forth in the next verse two waies First negando cibum Secondly negando sedem for the first it is said when thou tillest the earth it shal not yeeld her strength unto thee to feed thee Secondly thou shalt be in contiuall feare and it shall deny it self to thee not affording thee any certain mansion for thou shalt be an Exile and Vagabond upon earth All that the earth affords us is pabulum latibulum that is as the Apostle speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first to Timothy the sixt chapter it doth both alere sustinere Two things we desire on earth sufficiencie of living and maintenance and peace and rest against trouble Against these two are set for Cains punishment First want in that the earth shall deny its strength and unquietness or restlesness in that he shal be an Exile and Vagabond For sufficiencie of feeding albeit God before had cursed the earth yet not so but that by labour it should yeeld to man bread but now God saith if Cain labour and take never so great pains in tilling the earth his labour shall be in vain though he sweat and labour never so much yet it shall withdraw that humor and fatness whereby it is wont to send forth corn for food that is her fruit shall not make bread and maintain the life of him that is a shedder of blood So whatsoever Cain enjoyeth upon earth is not of right for except the earth be willing both to feed him and to sustain him he hath no just possession or interest in it quodjure non possidetur furto latrocinio usurpatur every peece
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
bodies that are corruptible to become glorious Philippians the third chapter and the twenty first verse If in this life we keep our selves from the filthinesse and pollution of worldly and carnal lusts our bodies shall be glorious after death therefore we are to be more careful for the soul than for the body Of this life Job saith It is but short Job the fourteenth chapter It is like a vapour that suddenly ariseth and vanisheth away James the fourth chapter It is as grasse the first epistle of Peter and the first chapter And it standeth not in the aboundance of riches that man hath Luke the twelfth chapter Man walks in a shadow and disquiets himself in vain Psalm the thirty ninth He is every moment subject to death and howsoever death it looks a young man in the face as it doth old men yet it is as neer to him while it stands close to the other Therefore the Wise man saith All the cares of this life are but vanity and vexation of spirit And howsoever while we are in our joyes drunk with the pleasure of the world as Naball the first epistle of Samuel and the twenty fift chapter So that though we be wounded we feel it not like the drunkard Proverbs the twenty third chapter Though we have not grace to say Quid prodest totum mundum lucrari Matthew the sixteenth chapter yet when it is too late we shall say What hath it 〈◊〉 us to have enjoyed the pleasures of this life Sapi. 5. The life to come is void of all misery and torment There is the fulnesse of joy and pleasure for evermore Psalme the sixteenth But all the pleasure and profits of this life if it were possible to possesse them all are not answerable to the joyes of the life to come With which present pleasures are joyned many griefs and torments If a man be never so rich or humble diseased or afflicted it will marre all his joyes But all the afflictions of this life are not comparable to the future glory Romans the eighth that shall be revealed which swallows up all our troubles that we suffer here because it is hard to root out of mens hearts the cares of this life and Christ doth not forbid them altogether to be carelesse But first seek the kingdom of God and all things else shall be cast upon you Matthew the sixt chapter If ye neglect earthly things for heavenly you shall not only obtain heavenly things but earthly things withall If we only seek bodily things and not heavenly we shall want both But if we seek for the soul we shall have things necessary for the body for the Lord 〈◊〉 said I will not for sake thee Hebrews the thirteenth chapter And David affureth himself that because the Lord is his 〈◊〉 he shall want nothing Psalm the twenty third If Salomon ask not riches nor honour but wisdome he shall have not only wisdome but riches honour and all other things the first book of Kings the third chapter the seeking of things pertaining to this life 〈◊〉 the care of the life to come but the seeking of Gods kingdom includes the care of all other things The 〈◊〉 that it is Christ the sonne of man that gives us this bread of life Muerial bread is the effect of Creatures but the 〈◊〉 of 〈◊〉 is the effect of the redemption But seeing all things were made by Christ John the first chapter therefore it is Christ that gives us both eartnly and heavealy bread Christ made 〈◊〉 materiall bread of nothing but this bread he maketh of himself the one he made 〈◊〉 but the other cost him the shedding of his 〈◊〉 His flesh simply is not bread but his flesh 〈◊〉 for us caro 〈◊〉 prodest John sixth chapter the bread that perisheth and all the works of the Creation he performed in six dayes but the bread of life was not made but during the whole space of his life upon earth The six point is where the bread is to be found touching which he saith say not with thy heart who shall goe up to heaven to fetch this bread nor 〈◊〉 down to hell komans the tenth chapter and the sixth verse It is the Sonne of man that gives it for God the Father hath sealed him for this end In which words we have First a 〈◊〉 Secondly an Affirmation The direction hath a Correction for we think we deserve it by seeking and labouring for it For Christ tells us it is not to be had except the Sonne of man give 〈◊〉 Christ gives us the bread of life three wayes First When he gives his flesh to be crucified for us in his 〈◊〉 for in death only it 〈◊〉 power to quicken us into eternal life as the Apostle witnesseth By death he did destroy him that had the power of death Hebrews the second chapter In thy favour is life Psalme the thirtieth But we are brought into Gods favour no otherwise but by the death of his Sonne Romans the fift chapter So that by his death we obtain life By the sacrifice of himself he hath done away our 〈◊〉 Hebrems the ninth chapter Secondly he gives us the bread of life in the sacrament his flesh is made bread for us in his passion when he dyed but is given and applyed to us in the Supper The expiation for sinnes was once performed upon the Crosse By one sacrifice hath he perfected for ever Hebrews the tenth chapter and the 〈◊〉 verse But 〈…〉 is often applyed to us in the 〈◊〉 Thirdly where as there are two 〈◊〉 of giving offert and confert he gives us this bread when he doth not only 〈◊〉 it unto us but makes us 〈◊〉 it If we 〈◊〉 hold of the bread by faith which is the work of God and 〈◊〉 that he is the food of our souls then 〈◊〉 will give us it and make us partakers of 〈◊〉 as Christ saith This is the 〈◊〉 That light came into the world and ye loved darknesse rather than light John the third chapter So it shall be our condemna ion if God doe only offer us the bread of life and doe not withall give us it and make us to receive it All bodily meats being a power nutritive but profit 〈◊〉 except they be a power digestive So though the body of Christ crucified have a power to give life and nourishment yet except we digest it with faith it shall doe us no good For our assurance hereof Christ saith of the Sonne of man that God the Father hath sealed him that is he hath power and authority to be the bread of life and to conserve life to them that feed on him He hath sealed him First with his nature being the very Sonne of God He is the similitude and ingraven form of his person Hebrews the first chapter and the third verse We need not to doubt of the remission of our sinnes for Christ as he is God giveth power to forgive sinnes Secondly as he is sealed with Gods
doth not hear him but despise him He shall be cut off from the people of God Sic fuit vespera fuit mane diei primi Gen. 1. 5. Novemb. 5. 1590. Place this in pag. 36. at the end of the Sermon upon Gen. 1. 5. THis is the conclusion of the first dayes work After God in the beginning had made the World of nothing the which was a grosse masse after he gave it a capacity and because as the Philosophers say Frustra est potentia quae non reducitur in actum he gave it an actual being which being was good It is better for a man not to be born than to be wicked Matthew the twenty sixt chapter and the twenty fourth verse And then it had a perfection of goodnesse from order having in the natures and the names a distinction the one for knowledge the other for practise he closeth up the first day with this So the evening and the morning were the first day which is the whole summe and effect of the first day and of all where of hath been spoken heretofore This is the providence of God for man who visiteth the earth and watereth it who prepareth 〈◊〉 and things needfull for man Psalm the sixty fift and the ninth verse He turned the wheel of the great clock that so there might be Evening and Morning As the light is the abstract of life everlasting for the fire wrapped about the cloud and brightnesse wrapped about the fire Ezekiel the first chapter and the fourth verse so is time the abstract of eternity In that day began motion time and number and order If there had been no motion if the Heaven had stood still it would have been continual day and no evening The day is the time of the day motion is in time the day is time the first day is the numbering of time This first day was the true New-years-day and the light was the great New-years-gift of the world the like whereof no Prince no Potentate shall for ever give In the fourth day there was a publishing of this light by the two great lights Herein is a perpetual alternation which may be perceived by a division then by the parts lastly by the whole First it 〈◊〉 a division before the time of light is called the day and here day and night evening and morning are but one day Dies naturalli artificalis Whereupon some distinguish the natural and civil day The day in the first acceptance is called dies 〈◊〉 for those that labour so long as it is light so long is their day Which day is delivered in the fourth chapter of Nehemiah and the twenty first verse We laboured in the work and half of them held the 〈◊〉 from the appearing of the morning till the 〈◊〉 came forth that is till it was night The other is called dies astronomicus by the Heathen and dies sanctus by the Scripture including the time of light and darknesse The Law given to the Jews was That the ninth day of the moneth at Even from Even to Even they should celebrate their Sabbath or rest Leviticus the twenty third chapter and the thirty second verse Secondly The partition by Evening and Morning whereinto this day is parted Light and Darknesse Evening and Morning are both coupled and yet separated the end of the night parts the beginning of the day and the end of the day parts the beginning of the night And these two Evening and Morning are the two excellent Mark-stones of Time He flasheth not the 〈◊〉 light 〈◊〉 after darknesse but the light appeareth by degrees the ascending of light is the morning the descending is the evening from Sunne to Sunne is counted a day but in the Hebrew names the natures are expressed The Evening in Hebrew 〈◊〉 a binding up a mixture of all colours the night rolls all up and then all colours seem as one black colour 〈◊〉 in Hebrew is the morning and doth signifie to discern colours and to unbinde the knot knit by darknesse God hath caused the morning to know his place and it is turned as clay to fashion Job the thirty eighth chapter and the fourteenth verse As the evening leads us to confusion so doth the morning to discerning The order of Evening and Morning Now as touching their order The Evening is first then the Morning Diverse commentations of time This computation is according to the Hebrews who reckoned from Even to Even so did the Athenians or the Grecians the 〈◊〉 and Assyrians reckoned from Sunne rising to the Sun set the Romans and Egyptians from midnight the Astronomians and people called 〈◊〉 from noon or mid-day To each Nation their own computation may be allowed Too curious therefore are they which will not call the dayes of the weeks nor call the names of the moneths according as the custom of the Country hath received because Heathen men have given those names Zenas gave one day to Jupiter Hermes to Mercury Phoebus to Phebe another to AEsculapius 〈◊〉 Venus to Saturnus which names we doe use Apish is their imitation who will follow the naming of dayes according to their own fantasies yet is there no necessity we should reckon as the Hebrews or Chaldeans but the order of moneths of hours of dayes may be according to the custom of the Country Some say he beginneth from the Evening to insinuate our beginning from nothing from darknesse and confusion and it sheweth the proceeding of the Creation from nothing to darknesse so to light and so the perfection of the same from the night to the morning it is light it goeth from the morning to broad day God ordained the night to guard the day He made the night for the day not the day for the night saith Basil and Job calleth the night 〈◊〉 mundi The matter of weight is the day the evening is but a parenthesis The Heathen say that motion is from the evening Touching the Starres the evening is the beginning of the day and the end of the night Quest. Whether the day or night first It is a question doubted by many Whether the day or night were first Paul in the thirteenth chapter to the Romans and the twelfth verse saith The night is past the day is at hand so that nox rather processit than 〈◊〉 lucem The Poets have their beginning ab Erebo from the night But St. Austins opinion is That the day was first counting it to the morning of the next day alledging the thirty eighth chapter of Isaiah and the twelfth verse From day to night thou wilt make an end of me All Gods things end in light then he begins in the morning in the light The end of the morning is the distinction from the beginning of the evening Morning and Evening jointly Now of the whole These two make one day he saith not one night yet is there as much time somtime more in the night than in the day but noctes non veniunt in numerum
Horses c. must first be served and 〈◊〉 and tendded by us before they can attend to serve our turnes The second sort are Worms or creeping things called Reptilia because they crawl upon the ground and therefore they are said natare super terram as it were to swim or glide upon the ground and so they are distinguished by their motion And these are of two sorts either they have no feet or leggs at all crawling on their belly or else very short feet creeping low by ground The third kinde are wilde beasts which doe live alone in terra inculta as the word signifieth in the waste wildernesse and in the unprofitable and barren Land which is desert and 〈◊〉 of men In which they live for the most part by blood preying on the spoyle one of another and therefore to some of them is given strength to some swiftnesse to some 〈◊〉 and craft by which they know how to get their prey And lest these savage wilde and cruel beasts should annoy hurt or destroy Mankinde we see the Lord hath provided for us divers wayes allotting to them only the barren Wildernesse giving to us the profitable ground appointing the night for them to goe abroad whereas the day is specially granted to us Psalm the hundred and fourth and the twenty second verse Besides God hath not made them so fruitfull they doe not multiply as other profitable and meek Cattel doe which will not hurt us And thus much for the special kinde of things which the Earth bringeth forth Now for the performance of Gods Precept it is generally set down in the end of the twenty fourth verse as in other places that it was so even as God had commanded which general is more particularly set down in the twenty fift verse ensuing Fecit enim Deus bestias terrenas in species suas pecudes in species suas omniaque reptilia terrae in species suas vidit Deus id esse bonum Gen. 1. 25. THE first part of this verse is the performance of his word and Decree in every point the end of it is the approbation thereof For the execution of all that God said because as he said so it came to passe and was truly and fully performed and done we note how true and certain and undoubted Gods word is Shall he speak the word and shall it not come to passe Surely Heaven and Earth may passe away but not one jot or title of his word shall fail Which as we see in the word of Creation so shall we finde it in the Gospel the word of Salvation And here we may observe that God will be made known not only to be the maker of the Lyon and the Elephant those great and goodly beasts but also of the poor creeping Creature and the Ant Qui fecit Angelos fecit vermiculos saith Augustine Neither is it any disgrace or dishonour to God because there is no lesse power wisdome shewed and seen in these than is in the greatest and hugest beasts that be 〈◊〉 for the most part the excellencie of Gods handy work is more admirably 〈◊〉 in the least and smallest living things that are As strange things are known of the poor Shrimp as of the Whale More virtue is to be found in the silly Bee than in the Eagle So as great art may be seen in the Ant as in the Elephant Which may be known if we observe the great providence and forecast of the little Ant his great industry and diligence in laboring without 〈◊〉 while the Summer doth last and the great strength this little Creature hath which is able to carry a corne farre greater than himself Wherefore these small creeping Creatures which God hath made are not to be passed over without regard but to be considered to his glory and praise which made them The last part of this verse is the liking and 〈◊〉 of this work for this censure is given of this as of the rest that it was right good and therefore very well done Which must teach us this lesson That if we will have the like praise and commendation of all works they must be 〈◊〉 so answerable to Gods will and word in every point so diligently and speedily and perfectly done as these things were But here God doth not purpose so much to commend the manner of doing his will as the works themselves and the things that were done that is the goodnesse of these natures which are made and brought forth And if we enquire of the goodnesse of these things particularly the Wise-man will tell us 〈◊〉 the thirty ninth chapter and the thirty fourth verse Every thing in his time place and kinde is profitable and good For touching the Cattle which are servants and helpers to us Who knoweth not how good and beneficial the Oxe the Cow the Sheep and such things are both for work and food and cloth But you may ask Wherefore are wilde beasts which 〈◊〉 devour one another and oftentimes kill men For answer whereto we must consider That God made these before sinne was in the world and therefore in that estate and time of 〈…〉 God did commend them we must not doubt but 〈◊〉 were good without any evil or hurt at all Quamdiu 〈…〉 in Deum nihil peccabat in eum while we were good servants to God they were good servants to us It is our 〈◊〉 and sinne therefore which causeth them to be evil and hurtfull to us And as in our first holy estate they were good so if we be converted to God 〈◊〉 his Image again they will be good and doe us 〈…〉 Job the fift chapter the twenty second and twenty third verses for then the beasts of the forest shall be in league with thee as they were with Daniel in the Lyons den Daniel the sixt chapter and the sixteenth verse Super ventrem tuum ito pulverum comedito omnibus diebus vitae tuae Gen. 3. 14. Jun. 25. 1598. Place this and the two following Sermons betwixt pag. 〈…〉 THESE words with those that went before contain that Sentence that was given by God upon the Serpent whom the Devil the invisible Serpent used as an instrument to deceive Adam and Eve and as we have heard it hath three branches That which we are to consider in this Sentence is first That he is condemned to be under the curse of God Secondly To creep upon his belly Thirdly To eat the dust all the dayes of his life Which three punishments are 〈◊〉 to that three fold fault which the Serpent committed and whereunto he perswaded our Parents that was the sinne first of Malice Secondly of Pride Thirdly of intemperate desire to eat of that which was forbidden The Curse of God hath relation to the Serpents malice the creeping upon his belly was inflicted as a punishment for his pride and the feeding upon the dust hath a correspondencie with his inordinate desire These three sinnes are necessarily to be
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
the Earth Matth. 12. 40. Thus far concerning his Mercy the other part is Gods Justice wherein also they are good As the Serpents and water Snakes are for rods to punish the wicked At the sight of the whale we even perish the end of the 40. chapter of Job We will conclude then with Ambrose that 〈…〉 malorum acerbitas nos trahit ad 〈…〉 Viditque Deus id esse bonum January 28. 1590. IN the approbation further The Fowls are good God saw that the fowls were good If you consider profit they are for meat When the People murmurred for meat Moses asketh Whether he should kill all the beeves and sheep or gather together all the fish of the Sea Numb 11. 22. He forgot the fowls of the Aire but God sent them Quales in such aboundance that they were more then two cubits above the Earth the 31. of that chapter Bonum utile They are not only for food in their flesh but in their egges also And as their flesh is for our eating in the day so is their feathers for our resting in the night Birds are prositable in warre and in peace In sagittis belli in calamis pacis their feathers are for arrows in time of warre for fighting and their quills in peace for writing Ambrose and Basil say they are profitable in destroying 〈◊〉 and noysome things as Owles Insecta as the flies are 〈◊〉 baits Cantharides are good in medicine Bonum jucundum Secondly They are good if you consider pleasure Correct thy son saith Salomon and he will give thee pleasures to thy soul Prov. 25. 17. There is a pleasure in the taking of them by fowling to the meaner persons and by hawking to Princes the better sort The springing of the Partridge hath been an old pleasure 1 Samuell 26. 20. There is a pleasure in them to the eye The wings of the Peacocks are pleasant so are the wings and feathers of the Ostrich Job 39. 16. There is a pleasure to the eare the harmony of Instruments is but devised by art the chirping and singing of birds est natur alis music a mundi The fowls of Heaven doe sing upon the branches Psal. 104. 12. as doe the Nightingale and the Larke with other birds The Navie of Tarshish brought among his other wealth unto Salomon for pleasure Apes and Peacocks 1 Kings 10. 22. And when his Navie brought him his gold of Ophir there came also Popengayes and Parrots birds only for pleasure in the same Bonum honestum As for honestum bonum remember the little Bee In birds we have matter of instruction for manners Whereby we may learn matter to be avoided and to follow There are unclean fowls as well as clean The unclean are described in the 11. of Leviticus 13. as the Eagle the Vulture the Kite the Hawke c. The ravening of these fowls we may learn to avoid In the little Bee we may learn labour and good order good government The Bees have the most ancient Common-wealth banishing from their Hive the idle Drone all good policie is also to be gathered from them Of the Eagle we doe learn true nobilitie by his soaring and mounting up on high as Ambrosae saith on the 39. of Job 30. habemus animum sursum sapientem as by therenewing of the Eagles beak and strength we learn to renew our wayes look in the 1. of Micah 16. where the Prophet saith Make thee bald and shave thee for thy delicate children enlarge thy baldnesse as the Eagle Thence may you gather the pattern of true Nobility for the naturall history doth report that the Eagle causeth the baldnesse of his breast the better to keep warm his young all the evening to keep himself the warmer he getteth some bird and sleepeth upon it all night in the morning he doth not prey upon it but suffereth it to flie away and because the Eagle will be sure not to meet that bird again when he seeth which way it flyeth the Eagle taketh some other way God sheweth his providence in the old Testament to the Ravens in the Gospel to the Sparrows though the one be ravenous and the other base two dozen three half pence See the 147. Psalm 5. much more then will he regard man Sweet is the song of the Turtle Cant. 2. 12. We have an example in the Stork for kindenesse to his Damme We learn sincerity and innocencie from the Dove Matth. 10. 16. And Salomon compareth in the 1. Canticles 15. the Churches beauty to the eyes of a Dove By the returning of the Swallow and Crane in their season as in the spring we ought to remember to return from a sinfull life The Stork in the Aire knoweth her appointed times the Turtle the Crane and the Swallow observe their comming Jeremy 8. 7. David the better to expresse his mourning and solitarinesse in Psal. 102. saith I am like a Pellican of the wildernesse like an Owle of the Desart as a sparrow alone upon the house top In the Phenix lastly may be resembled the resurrection Our good is in their good Fowls also of some sort are good for his Justice some doe foretell calamity and are the ministers of destruction Ezcchiel 39. 17. When Esay foretold his desolation to the Citie It shall be a Court for Ostriches the shrich-Owle shall rest there the Owle shall make her nest there the Vultures also shall be gathered together Esay 34. 14. God punished the AEgyptians with swarms of flies Exod. 8. 24. And the Canaanites with swarms of Hornets Deut. 7. 20. By these little things God sheweth his power Then let us confesse all riches honour and all we have is from God 1 Chron. 29. 12. Let us therefore meditate continually of all the works of God with David and say Meditabor omnia opera Dei Et benedixit eis Deus dicendo Foetificate ac augeseite implete aquas per maria volucres augescunto in terra Gen. 1. 22. IN this day are two Precepts the first in the 20. verse is the Institution and here the second is the propagation He doth not only command a being but a continuing This is a second blessing not of nature but it is Gods blessing simile generare simile It is Gods blessing to open the wombs of some as it is his curse to close the womb of others The propagation and conservation of nature This Act in this verse is an Act of generation nay of conservation and preserving the Fathers say this is a creating of Nature and the inacting the continuance thereof this is magna Charta Dei if I may so term it The wheele of Generation began this day which still turneth and shall till God stay it By his extraordinary power of nothing he created something By nature of something something comes for ex aliquo aliquid fit saith natural wisdom 3 Poynts In this verse are three points First the Term or Phrase Secondly the Tenor