seeth God the Father as he saith He that seeth me seeth the Father When Moses desired God to shew him his glory Exodus the thirty third chapter though he shewed but his back parts yet it was so glorious a sight that they that beheld Moses face saw the skin shine Exocus the thirty fourth chapter so that he was fain to cover it And as in the second epistle to the Corinthians the third chapter we are transformed into his image Christ in his corruptible nature being transfigured in the presence of his Disciples was so glorious that they desired they might goe no more home Matthew the seventeenth chapter Therefore if the fight of Gods presence be a matter of so great joy non videbitis must needs be occasion of great sorrow Which is exemplified in Adam who having sinned though he were in Paradise a place of all comfort yet he had no joy because he could not see God as he was wont Therefore Cain complaineth I am cast out of thy presence Genesis the fourth chapter And not only the Reprobate but David saith Psalm the thirty first and the twenry second verse I said in my haste I am cast out of thy presence or fight which shewed that as videbitis must be the persection of all felicity so non videbitis is the summe of all misery especially if it be not qualified with modicum Psalm the thirteenth How long wilt thou forget me O Lord for ever Psalm the seventy seventh Will the Lord absent himself for ever Psalm the eighty ninth And that which he faith John the fourteenth chapter and the nineteenth verse The world shall see me no more if modicum be not added there is no 〈◊〉 like this Out of this we learn to seek Gods favour as Psalm the twenty first and he saith Seek my face to answer My heart never leaveth thinking on this And if we have lost the comfort of it to complain as David Psalm the thirty first I am cast out of thy presence For albeit men in the time of their youth delight in other fights yet the dayes will come when they shall say Shew us the lights of thy countenance Psalm the fourth Turn us again O Lord shew us the light of thy countenance and we shall be whole Psalm the eightieth We shall desire to see one of Christs dayes Luke the seventeenth chapter and the twenty second verse All flesh shall see him at his appearing even they that pierced him Apoc. 6. Secondly We are to inquire what manner of sight he speaketh of for as much as men see not only with bodily eyes but with the eyes of understanding They that with their bodily eyes beheld Christ before his Passion and after his Resurrection did not understand it Luke the twenty fourth chapter and the eleventh verse As there is an outward light so an inward light of the minde into which the doctrine of the Gospel doth shine the second epistle to the Corinthians the fourth chapter as the light of the Sunne 〈◊〉 to our outward sense There are things that cannot be seen of the bodily eyes which we doe yet behold and look on with the eye of faith the second epistle to the Corinthians the fourth chapter and Moses is said to have loved God invisible Hebrews the eleventh chapter So the bad qualities of men as 〈◊〉 are invisible to the outward eye but yet we see it by the light of our understanding Such a sight is that which he promiseth John the fourteenth chapter I will make my self manifest to him He shewed himself to Judas as well as to Peter bodily But as it was a special touch wherewith 〈◊〉 now touched the hem of his garment and was healed Matthew the ninth chapter so the view that Peter had of Christ had another manner of effect then Judas beholding Luke the twenty second chapter But even this spiritual sight hath also a deceit as in the first epistle to the Corinthians the thirteenth chapter Now we see through a glasse but then face to face So there are two words to that purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see in a glasse but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to see a thing as it is The Angels doe continually behold Gods face we have but an enigmaticall sight of him in this life and it is soon lost as Christ being risen from death was seen of Mary Magdalen and others in the habit of a Gardiner To them that travelled to Emaus at one time they did see him and at another time they could not see him Touching which he that shall consider the desire which the Saints of God have of this benefit shall easily perceive what matter of sorrow it was for Psalm the ninety second My soul is a thirst for the living God Psalm the eighty fourth it saith For the City of my God again How long wilt thou forget me for ever but modicum videbitis that gives comfort again Heavinesse may endure for a night that is modicum non videbitis but joy commeth in the morning that is modicum videbitis Psalme the thirtieth The delaying of hope is the fainting of the heart Proverbs the eighteenth chapter but the desire accomplished is the tree of life Modicum videbitis is as the tree of life that quickens the sool Isaiah the sixty fourth chapter For a moment in my anger I forsake them but with great compassion will I gather them As he gives the matter of grief in non videbitis and comfort in videbitis ye shall see me within a while so in the reason quia vado that is the grief but ad Patrem that is matter of comfort He goeth but woe to him by whom she Sonne of man goeth Matthew the twenty sixt chapter that is matter of sorrow but when he saith ad Patrem that is not to an enemy that keeps me long from you but to my father the same that sent me at my birth and will send me again by my Resurrection Secondly As he went to 〈◊〉 a cruel Judge on earth so to as severe a Judge in Heaven But yet when you heare me say Why hast thou for saken me yet still he is my Father as if he should say this is a hard way but yet I must goe this way Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not quia but quòd vado that is the contrary I shall be carried up in a cloud Secondly From the consideration of Christs words verse the fift I goe my way and none 〈◊〉 me whither I goe that is to be understood as of the place whither but to what purpose for of the place Peter asked in the thirteenth chapter and the thirty sixt verse Domine quò vadis So here the placing of ad Patrem is to shew that he went to reconcile God not only that he be no enemy but propitiou and favourable not as a friend to a friend but as a father to his children to make us the children
sound of voyce Psal. 14. 1. So there is a double word speaking the one is verbum vocis the other cordu But to speak truly and properly there is but one word which is in our hearts as our word is first cloathed with aire and so becommeth audible to mens eares so faith one Christ the word of his Father being cloathed with 〈◊〉 was visible and manifest to all men So to conclude the word is that he conceived first in the Closer as I may say of his 〈◊〉 and then doth make it plain here by Creation and after by redemption And here we may learn the difference between us and God In us there is one thing by which we are and another thing by which we understand and conceive things but in God both his being and understanding are of one and the same substance And this substantial Word of God is that where with St. John beginneth his Gospell God created that which was not but the word was in the begining Therefore it is verbum increatum it made all things at the beginning Coll. 1. 15. 16. Therefore it was before the beginning John 17. 5. Thus we see as Christ saith how Moses scripsit de me John 5. 46. this word of God is proceeding from God John 8. 42. as the holy Ghost doth also John 15. 26. The proceeding of the Sonne is four folde But Christs manner of proceeding is determined after four sorts First as a sonne proceeding from a Father Secondly as an Image from a Picture Thirdly as the light from the Sunne Fourthly as a word from the speaker as a Sonne from the Father Psal. 2. 7. this day I begot thee this day that is from all eternity for to God all times is as one day also he begot him in respect of the connaturality and identity of nature and substance that he hath with God the Father As an Image from a pattern that is in likeness and resemblance to the Father Coll. 1. 15. for he is like God in property and similitude of quality and therefore is called the lively and express character and graven Image form and stamp of his Father Heb. 1. 3. Thirdly in respect of Coeternity For as the light proceeded from the Sunne so soon as ever the Sunne was so did Christ the word from eternity Heb. 1. 3. and therefore he is called the brightness of his Fathers glorie So at what time God was at that time the brightness of his Sonne appeared and shone from him Last of all in regard of the immateriality 1. John 1. For as a word conceived in us is no matter or substance so this was Coemateriall but an incorporeall generation Thus we see that his proceeding is foure fold Christ distinct in person one in substance Now this word is distinct from the Father in person and one with him in substance That he is distinct from him it appeareth Gen. 19. 24. Psal. 110. 1. the Lord said to my Lord 30. Prov. 4. what is his name and what is his sonnes names Esay 36. 9. the father brought forth a sonne ergo divers from himself Touching the Godhead of Christ Job saith surely my Redeemer liveth and I shall see God with these eyes Job 19. 25 26. Psal. 45. 7. God even thy God shall annoynt thee There is God annoynting God for he is called thy God also whom wee must worship Esay 9. 6. Jer. 63. 6. his name is the righteous God In the new Testament Rom. 9. 5. even as he was verbum incarnatum 〈◊〉 Tim. 3. 16. and John 17. 2. this is eternall life to know God and him whom he sent Jesus Christ. I have made it plain before that the Heathen had notice of his second person As the Persian called him the second Understanding The Caldeans called him the Fathers Understanding or Wisdome Macrobius a Counsell or Wisdome proceeding from him so may we say likewise of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is attributed to Christ for they seem not to be ignorant of that name Some called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is verbum Hermes calleth him the Naturall Word of God Orpheus the Word of the Father And Plato most plainly in his Epistle to Hormias But most strange is that which 〈◊〉 writeth inlib de preparatione Evangelii scited out of AEmilius and Heraclitus and let this suffice for the distinction of the duty and notice of Christ which is Verbum Dei Now this word hath a relation to him that speaketh it and also to the things Created therefore it is called verbum expressivum in respect of God and verbum factivum in regard of his works for his Precept did in respect of himself express his Will but in respect of us it had a power to Create and make things that were not Therefore 1. John 3. he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the 15. verse he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that both in regard of his Father and us he is a word Little divinity and much danger is in those late Divines which say that this was but a temperarie word which God used in Creating all things for we see this is verhum increatum and the very root of which all that is said after are but as branches derived therefrom And thus much for the authority of this Word Fiat lux Now to the Creation of light Moses maketh plain mention That the first several thing which God perfectly made was Light Wherefore we will first speak of the Order then of the Nature God is Pater Luminum Jam. 1. 17. Therefore first he brought forth light as his sunne But some having little Philosophie in them doe reason against this work of God very impiously as if it were not to be said that light was made three dayes before the Sunne which is the cause thereof But if we respect God the Father of lights or the Sunne which is the light of the World or the necessity of light for Lux est vox verum because that which things cannot express by voyce and words they doe plainly shew by the comming of light which manifesteth all things Again God being about the work of distinguishing it was necessary first to make the great distiuguisher of all things which is light for in nocte est color omnibus idem tenebrae rerum discrimina tollunt but the light distinguisheth one thing from another Again of the three beginnings we shew that the first beginning was of time but we could not have a morning to make a first day without light of it was first made for the naturall common Clock of the world to distinguish times is the course of light and darkness which is the essence of day and night Furthermore we have seen that the Heavens were the first and most excellent therefore the light being the first quality and affection of the the Heavens the first body made must by right order be made first Last of all we
lights to the glorie and praise of Gods name so shall we come from the light of the Sunne to continue in the everlasting light of righteousnesse Then shall the light of the Moon be as the light of the Sunne and the light of the Sunne shall be seven fold Esay 30. 26. This place hath no need of the Sunne nor the Moon to shine in it for the glory of God doth light it and the Lamb is the light of it the people which are saved shall walk in the light of it there shall be no night at all Rev. 21. 23. Then shall the just men shine as the Sunne in the Kingdome of their Father Matth. 13. 43. sic finiamus de luce of the light which light God of his mercy grant us all Amen Et creavit Deus Coetos maximos animantia omnia repentia quae abundè progenuerunt aquae in species ipsorum omnesque volucres alatas in species suas viditque Deus id esse bonum Gen. 1. 21. Preached January 16. 1590. HEREIN is the second part of the work of the fifth day Here is the return of the Precept Creation of Fishes This is Gods water-work first the creating of the great Whale then of the shoale of small fishes It is said creavit and not fecit you shall finde this word creavit in three several verses only of this chapter in the first in this and in the 27. verse Creavit Creavit is applyed in the first to being in this verse to living in the 27. verse to understanding In the holy tongue aget in the first verse is to be Cara is to have life and Sagar in the 27. is to have understanding So that creavit goeth by degrees from being to living from living to understanding which is the perfection of creation the first of the Heavens lacking sense the other of Fishes and Fowls having life the other of Man having understanding Barha in Hebrew in the first verse is not only creare ex nihilo aliquid but ex nihilo magnum quod est miraculum The Master-peece Artificers among their works have one especiall which they call their Master-peece God in his creation hath in the Heaven one especial Master-peece namely the shining Sunne having his being from the Creator he hath in the Water the great Whale who hath life from above He hath in the Earth Man his Master-peece who from God hath his understanding Whales These Whales are the great monsters of the Sea In creating them saith Ambrose Creavit vastitates stupores even at the sight of him shall one perish Job 40. 28. the Tunny is a great fish the Whale is a great tyrant The great Leviathan God hath made even to play in the Sea Psal. 104. 26. He hath made him saith a Father to be vectem maris a barre of the Sea so great is a Whale Sathan the tyrant of the world is compared to Leviathan the tyrant in the Sea Esay 27. 1. AEqualia habent montibus corpora saith Ambrose The nature of the Sea is to be abyssus these great Whales are immensae moles in hoc abysso though he be huge yet the Sea is deep though he be strong yet the Sea keepeth him in warde Job in his 7. chap. and 12. vers Am I a Sea or a Whale fish that thou keepest me in warde the greatnesse and strength of a Whale is declared in the 40. of Job the 20. verse to the 41. chapter He cannot be drawn with an hook neither can his jaws be pierced with an Angle thou canst not fill a basket with his skinne nor the fish-panner with his head And in the 4. chapter God saith None is so fierce that dares stirre him up In the fourth verse of that chapter it is said A double bridle cannot hold him Who shall open the dores of his face his teeth are fearfull round about In the 6. verse The Majestie of his scales is like the strong sheilds In the 9. verse His neesings make the light to shine and his eyes are like the eye-lids of the morning out of his mouth goe lamps and sparks of fire In the 11. Smoak commethout of his nostrils as out of a boyling pot in his neck remaineth strength In the 15. verse His heart is strong as a stone and hard as the nether mill-stone In the 18. He esteemeth iron as straw and brasse as rotten wood When the Sword doth touch him he will not rise up He laugheth at the shaking of the speare the Archer cannot make him flie the stones of the sling he accounteth as stubble In the 22. verse He maketh the depth to boyle like a pot and maketh the Sea like a pot of 〈◊〉 when he foameth the depth seemeth to have an hoare and white head He is made without fear he is a king over all the children of pride This Leviathan is left here by Job for an Epilogue of Gods great works He like the Serpent in the 12. of the Revelation the 15. casteth out of his mouth waters as a flood This his greatnesse is an especial and infallible example of Gods strength who created him and his hugenesse Creation af all other Fishes Furthermore he created all living and moving things in the Waters in great aboundance The small fishes are not the superfluity of nature saith Ambrose He shewed as much power in creating the small fishes as the great Whales totidem syllabae ad creandum pisciculos ut ad creandum coetos nec labor at Deus in maximis nec fastidit in minimis both are miraculous there are miracula magna parva sape parva sunt magnis majora saith Austin There is as much admiration in the small shrimp as in the great Leviathan Living Souls Every soul is the matter of this creation but not the body At the resurrection he will doe a strange miracle but this is a greater for plus est ut educat Deus animam viventem quam ut reducat Deus animam viventem this is the miracle in this creation that God gave sense life moving to the fishes Soul The soul is distinct from the body there is a soul and flesh Esay 10. 18. the soul is distinct from life My soul is cut off though I live Job 10. 1. the soul is distinguished from the breath Genesis 8. Moving of Fishes Further every thing moving that moved of it self not one way as heavy things doe downward and light things upward not by any circular motion as doe the Heavens but that moved all wayes every way and that moved as the shell fishes doe by expansion The moving in this place signifieth a gliding applyed to fishes in waters and worms on the Earth there are other motions as the flying of birds the pacing foot by foot of beasts and of men The sense of fishes is dull yet their motion is perfect and swift If they had sense only to feel their hurts and not
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
heat nor the cold but after the fall they were passible and then they made them garments Nakednesse opposite to Ornamentum Again Nakednesse is taken against ornament with costly apparel which is to please the eye as it is a◠large described in Esay 3. 18 c. But Adam and Eve needed not the beauty of apparel they needed not the silk of the silk-worm nor the wool of Sheep not the skins of rare beasts nor any cloth of gold nor any needle work the softest raiment and the richest apparel would have been no grace but a disgrace to Adam in Paradise he was naked and yet the robe of righteousnesse was his attire when Christ was transfigured upon the mount Thabor his face did shine as the Sunne and his clothes were white as the light Matthew 17. 2. Christ was bright as the Sunne For that Adam and Eve were conversant with God they had that brightnesse which passed the glorie of the richest apparel their brightnesse was like the shining of the Sunne if the Sunne were covered with velvet it were no grace but a blemish to the Sunne and if Adam had been adorned in rich attire it would have disgraced the bright shining beams of his innocence And though that Adam by his disobedience lost this his brightnesse and we also lost it by his transgression innocencie and the robe of righteousnesse was their garment but after they were apparelled with shame But by Christ Jesus we look to be restored to the first state of Paradise to be covered with the robe of righteousnesse Esay 61. 10. then this corruptible body shall put on incorruption and this mortall shall put on immortality 1 Cor. 15. 53. then shall the just men shine as the Sunne in the Kingdome of their Father Matthew 13. 43. then shall our beauty be without blemish our minde shall be upright our glorie unspeakable Then as it in Esay 24. 23. the Moon shall be abashed and the Sunne ashamed when God shall reign in Sion and glorie shall be before his Saints Why Man created naked For what cause they were created naked and were not clothed The Fathers answer that there is a resemblance between nakednesse and innocencie Nakednesse is to be bare from outward clothing Innocencie is to be bare from inward naughtinesse and there is a resemblance between deceit and a covering or mask there be those that have a shew of Godlinesse yet have they denied the power thereof 2 Tim. 3. 5. there be those that cover their deceit with the hood of 〈◊〉 as Peter speaketh and with the cloak of shame as Paul speaketh in 2 Cor. 4. 2. they cover their craftinesse Let then our minds and thoughts be innocent let them be naked from all kinde of wickednesse for as Paul speaketh in Hebrews 4. 13. God discerneth the thoughts and intents of the heart neither is there any Creature which is not manifest in his sight all things are naked and open to his eyes Innocencie to Adam and Eve was a glorious garment the robe of righteousnesse was their attire the man that went down from Jerusalem to Jericho in Luke 10. 30. and fell among theeves was robbed of rayment and was wounded to death which is the case of Mankinde after the fall was restored by the tender compassion of Christ the true Samaritane to be apparelled in the glorie and rayment of righteousnesse They were not 〈◊〉 The second thing is the state of the soul they were not ashamed they were not confounded their soul was not troubled In Revel 19. 8. the wite of the Lamb which is the Church shall be arrayed in pure fine limaen and the fine linnen is the righteousnesse of the Saints their thoughts were honest their soul at rest but the disquiet of the soul is by passions and perturbations Yet God at the first did create in Adam and Eve affections as in 〈◊〉 5. 22. Love joy peace long suffering gentlenesse meeknesse temperance which are the fruits of the spirit Adam had joy and love which were his 〈◊〉 affections and as the train to wait upon his original righteousnesse but the corosive affections which are in Man is shame grief 〈◊〉 c. which are the fruits of the Divell and of the flesh these 〈◊〉 the Divels Sergeants to arrest Man God himself after the 〈◊〉 would have these to be in us to punish us and to tyrannize over us As the Jebusites which were in Jerusalem as a scourge to them the which was called the Citie of the Jebusites Joshah 23. 7. and 18. 28. shame and sinne doe scourge us with whips not heard their stripes are worse than of an iron scourge as a Father saith well peccata nos surdo vulnere verberant The original hath and they were not confounded So long as sinne hath shame in his cheeks 〈◊〉 is counted a virtue to be 〈◊〉 in Paradise was accounted to be an evill and the least evill it is now If this small blemish shame were not to be found in Paradise then greater offences were not for shame is called primitiae peccati the first fruit of sinne and after shame came fear as it is in chap. 3. 8. and after fear sorrow seized upon Man This word of confounding is taken from a troubled vessel where the lees being stirred doe 〈◊〉 up to the top and shame we see bringeth a great part of the blood of the heart to the face When Adam and Eve had transgressed they then were ashamed and covered their shame chap. 3. 7. and men cover their faces that are ashamed after shame seized upon man his peace was dishonored his bleslednesse was taken away if a man now be innocent we doe say he is not ashamed and thus and that very well the School-men doe reason If the steps of sinne as shame be not found in man then the fruits of sinne are not in him the fruit of sinne is shame and the end thereof is death as it is in Romans 6. 21. see Proverbs 28. 14. that after shame a man hardneth his heart and becommeth shamelesse but after that comes punishment Esay 24. Shame fear sorrow are the Divels Livery it is the Divell that doth cloath Man with shame as with a garment But innocencie and righteousnesse are Gods plants God made Man without sinne without shame Now of these two joyntly They were naked and yet they were not ashamed They wanted shame he saith not and he felt no want of apparel And Austin saith well upon these words of Moses Non laudat 〈◊〉 sed innocentiam mentis for in that he was not ashamed he was innocent and he that sinneth not hath noe cause to be ashamed and now if a man have committed a fault and shameth not we call him impudent But if he be innocent and shameth not we say not that he is impudent but that he is couragious and confident for the wicked flyeth when none pursueth but the righteous are bold and confident as a Lyon Proverbs 28. 1.
of John the second chapter and second verse The law hath two parts Punishment and Reward We by our sinnes have made our selves guilty of the punishment and of the curse that is threatned against them that continue not in all things 〈◊〉 the third chapter But he stands as a Mediator between the punishment and us and 〈◊〉 shed his bload as a ransome for our sinnes the first epistle to Timothie the second chapter and so hath cancelled the hand-writing 〈◊〉 against us and taken away the malediction that was 〈◊〉 us Collossians the second chapter and for the reward which we should have deserved fac hoc vives howsoever we have debarred our selves of it yet he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephesians the first chapter and hath bought and purchased life for us He is a Mediator and Intercessor on our parts to God propter 〈◊〉 peccati defectum meriti by his innocencie and righteousnesse he hath purchased that for us which we could not deserve for our sinnes This is to be an Intercessor which intercession is performed in all Religions by Prayer and Oblation By prayer Christ is our Intercessor For he sits at the right hand of God and makes intercession for us Romans the eight chapter not for the godly only but for his enemics Father forgive them Luke the twenty third chapter as it was foretold of him He shall pray for the transgressors Isaiah the fifty third chapter And he prayed not only for forgivenesse of sinnes but for the turning away of punishments due to sinne which was the cause that he offered up supplications to God with strong cries Hebrews the fift chapter and the â—eventh verse He prayed that the holy Ghost might be given to his Disciples John the fourteenth chapter 〈…〉 of the Father that the holy Ghost being given Sathan might not 〈…〉 them from the faith Luke the twenty second chapter Lastly That we may be partakers of glory with him John the sevententh chapter and be where he is As he prayeth for us so he makes 〈…〉 supplyeth the impersections of of our prayers and makes them acceptable to God Canticles the eighth chapter 〈◊〉 me audire vocem tuam that is I will take upon me to obtain for you that which you cannot Secondly for Oblation As Samuel did 〈◊〉 only pray to God for the People but did himself take a 〈…〉 and after 〈…〉 for the People the first book of Samuel the seventh chapter So Christ as our Intercessor to God not only by prayer but by oblation he was an oblation offered in the morning 〈…〉 was presented to God his Father that he would for us yeeld obedience to the Law 〈…〉 his death was an evening oblation he was not only the 〈…〉 first fruit of the corne but became the vine in his death by 〈◊〉 his blood And as he not only prayeth but giveth 〈…〉 so he doth not only offer for us but give 〈…〉 the Prophet foretold That whom he should 〈…〉 offerings of the people should be acceptable 〈…〉 the 〈…〉 and the fourth verse Our prayers and oblations 〈…〉 â—…ctions And whereas God appointed that the 〈…〉 be purified should offer to God a young 〈…〉 Leviticus the twelfth chapter to 〈…〉 up himself to God tanquam agnum immaculatum yet 〈◊〉 columbam gementem if not innocencie of life yet repentance and sorrow for sinnes But because we cannot present either a Lamb or a Dove neither innocencie of life nor true sorrow for sinnes therefore Christs oblation doth supply the defect of our imperfections We cannot offer up such tears for sinne as we ought therefore the strong cries and tears which he offered Hebrews the fift chapter the seventh verse stand between God and us Because the agonie and grief of our heart is cold and dead therefore the agonie that he indured when he sweat water and blood is a suppliant Luke the twenty second chapter So he is both an oblation for us and supplyeth the imperfections of our oblations He having offred up himself to God as a Lamb 〈◊〉 and without spot the first epistle of Peter the first chapter and the nineteenth verse hath appeased the wrath of God his Father and procured his favour for us and keeps away the malice and rage of Satan from us Victori dabo edere ex arbore illa vitae quae est in medio Paradisi Dei Revel 2. 7. Febr. 4. 1598. A PLACE of Scipture purposely chosen that we might not depart from the consideration of those things wherein we have been occupied heretofore and yet such as may fitly be applyed for our instruction in the Sacrament of the body and blood of Christ for though we be now in the Revelations yet are we not gone from the third chapter of Genesis wherein we learned that Adam was sent out of the Garden and kept from the tree of life Affinity of the Tree of life and of the Sacrament of the Lords Supper And for the businesse we intend there is a great affinity between the tree of life which God set in Paradise as a quickning means for the coutinuance of life in Adam if he had continued in his first state and the Sacrament of Christs body and blood for as I told you the causes of that Scripture gives man a hope of restitution to Paradise and 〈◊〉 tree of life which is acquifitis novi juris And that restitution is performed in this place There was an Angel set to forbid Adam accesse to the tree of life which was a sight dreadfull for that he was armed with a firie sword But here we have comfort that he that makes this promise of restitution is an Angel as well armed viz. with a two edged sword Apocalyps the first chapter and the sixteenth verse Whose eyes were as a flame of fire Apocalyps the second chapter and the eighteenth verse So there is a resemblance between the partie that here gives licence to come to the tree of life and the other that forbid to come to it The one threatned with a sword the other promiseth to the persons that keep the condition here expressed That they shall out of the tree of life The point is next how these shall prevail But if we consider how the Angels or Seraphins 〈◊〉 the sixt chapter and the second verse in that they hid their faces before the Lord of 〈◊〉 which was Christ whose glory was 〈◊〉 shewed John the twelfth chapter and Cherubins 〈◊〉 the tenth chapter doe 〈◊〉 this Angel and cast their crowns down before him as the blessed spirits doe 〈◊〉 the fift chapter it is like he shall prevail for the one is the sword but of a ministring spirit Hebrews the first chapter but this is the promise of the Lord of life and glory Acts the third chapter and the first 〈◊〉 to the 〈◊〉 the second chapter But the chief point to be inquired is How the holy Ghost agreeth with himself that man being debarred of the tree of life is
〈…〉 pronounced and executed upon the 〈…〉 as Christ sheweth in the thirteenth chapter of 〈◊〉 〈…〉 eighth chapter of Lake And the 〈◊〉 both 〈…〉 the twelfth chapter of John and 〈…〉 in 〈…〉 of the Acts of the 〈◊〉 to conclude 〈…〉 this as a reason whyther 〈…〉 not 〈…〉 had blinded their eyes and hardned their hearts Lest they should see 〈◊〉 their eyes and understand with their hearts and convert and be healed The other effect of the word was said to be a pricking this is a beginning For as the Preacher ascribes a prick or point to the word when he saith The words of the wise are tanquam acuta stimuli Ecclesiastes the twelfth chapter So here we see there are certain sparks of fire in the word which will soon kindle a fire in the hearts of the hearers The pricking is referred to fear as Psalm the hundred and nineteenth Confringe cor 〈◊〉 timore tuo the warming is an effect of hope and love as Canticles the eighth chapter and the sixt verse where love is compared to fire that hath ardent coals that burn so as much water cannot quench them that is As there are some Scriptures that intreat of the wrath of God that lay mens sinnes before their eyes and tells them of the terrible and great day of the Lord when they shall be rewarded all according to their works and so breeds a fear in the hearts of the hearers as Acts the fift chapter and the eleventh verse and prick them verse the thirty seventh unlesse their hearts be stonie and their flesh a dead flesh So on the other side some Scriptures set forth the goodnesse of God and his gracious promises as when Christ 〈◊〉 the two 〈◊〉 Ought not Christ to suffer these things and to enter into glory verse the twenty sixth which shews the love of God the Father in giving his sonne to suffer for us and the love of the sonne in being given for us for no man hath greater love than this to dye for his friend John the fifteenth chapter and the great reward that God hath for his children which is the hope of glory assuring them that as Christ is entred into glory so we shall be with him And such Scripture will stirre up in the 〈◊〉 both affection of love and hope wherewith as with coals or sparks of fire their hearts are wounded And those several parts of Scripture are tempered according to the nature of the hearers or auditors for there are some that scoffe and deride and blaspheme the holy spirit of God Acts the second chapter and the thirteenth verse And ro such the threatnings and judgements of God must be laid before them as Peter doth But here we have Auditors of such nature that 〈◊〉 such as did not mock and sit in the Chair of Scorners but were 〈◊〉 in spirit and were of a faint heart which confesse we were in hope that this was he that should have delivered Israel but now our hope is faint and we quake and to such the opening of Gods love and of his great and 〈◊〉 promises is expedient In this verse we have to consider First The manner of uttering of these words for they say not Our hearts 〈◊〉 but ask the question Did not our hearts Secondly The 〈◊〉 of the verse which consists of three parts First the part wherein this effect was wrought Cor nostrum Secondly A passion or work a burning Thirdly The time when he talked with us First For the manner Did not our hearts burne Of which kinde of negative speaking there are two examples in Scripture First it is a more vehement affirmation than if a man should only affirm a truth as where Christ saith before Ought not Christ to suffer these things and to enter into glory as if he should say he ought without doubt for when the matter is questionable we use to speak affirmatively but in a plain case that is evident and out of doubt then we ask a question negatively as Doth not the Sunne shine as if one should say It is cleere We see it doth So here they knew well before Christ spake to them their hearts were cold and their hope was saint and dead but now remembring that while Christ spake to them they selt their hearts warm within them they ask Did not our hearts burn as if they should say doubtlesse we felt a heat and burning within us Another use of this negative question is asked out of Christs deed Luke the seventeenth chapter Were there not ten cleansed he marvelled what was become of the other nine This admiration serves to tax and to reprehend the unthankfulnesse of those nine which returned not to praise God And seeing the Disciples ask the Question Did not our hearts burn as if they should say seeing we felt our hearts burn within us why did we not know that it was Christ the Sonne of God that spake to us Surely it is not the work of a man to touch the heart but God only and seeing our hearts were touched thus doubtlesse it was Christ that spake to us Which shewes that at the present time that Christ spake to them they felt him not but when Christ was gone out of their sight then they remembred that their hearts felt this heat within them for by Jacob's experience we learn that God may be in a place and we not know of it for so he confesseth in the twenty eighth chapter of Genesis and the sixth verse God was here and I was not aware and in the ninth chapter of Job and the eleventh verse He will be by me and I shall not see him and in the thirteenth chapter of John Quid ego faciam tu nescis nunc scies autem posthac that is hereafter yee shall feel your hearts moved So the attention of these two Disciples was so great and they were in such an extasie that they observed no such thing for the present while he spake they perceived it not till Christ had made an end and was taken from them For as there are things that appear and are not as visards and maskes which make a shew of that which is not so there are things that appear not and yet are as the spirits and souls of men which are invisible There was one that boasted of that he had not that was the false Prophet that said to Michaiah in the first book of Kings the twenty second chapter It is impossible that the spirit of the Lord shauld goe from me to thee And in the first epistle to the Corinthians the seventh chapter there is one that with more modesty and coldnesse saith I think I have the spirit of God and he had it indeed The wisest that ever was of men saith There is not in me the understanding of a man Proverbs the thirtieth chapter and the second verse And Caiaphas that understood as little as any as if he only understood all said Vos planè nihil intelligitis