this place Touching the first We see by experience that in this life many unprofitable servants that bury their talents doe for all that enjoy light and withall have great joy and gladnesse and therefore the holy-Ghost tells them that howsoever they escape here yet in the world to come they shall be sure to be cast into darknesse and to weep continually they shall hear that Memento which the rich man received from Abraham Luke the sixteenth chapter Thou in thy life time receivedst pleasure but now pain So shall it be with the unprofitable servants that are not diligent to imploy their talents to their Masters glory Secondly He alludes to the measure of weeping which is found in this place for many unprofitable servants lose their talents in this life and are deprived of the comforts that should cheer them up they weep and indure much sorrow But because our weeping in this life is mixed with many comforts which doe mitigate our grief the Holy Ghost tells us That howsoever they may finde means to delay grief and weeping here yet the greatest weeping is behinde in the world to come where shall be no mitigation of grief Rachel wept and lamented much for her children because they were not but the weeping and lamentation of these men shall be far greater not only because they are destitute of comfort in the midest of these miseries but for that they shall never finde any means to mitigate their anguish and grief Therefore as one giveth counsel Sic legat homo histerias ne fiat historia so sic audite parabolam hanc ne fiat is parabola Pro puero isto supplicabam praestititque mihi Jehovah petitionem meam quam petebam ab eo Quemobrem ego quoque precario datum sisto eum Jehovae omnibus diebus quibus fuerit ipse rogatus precario est Jehovae c. 1 Sam. 1. 27.28 Febr. 2. 1598. THey be the words of Hannah the mother of the Prophet Samuel uttered by her when she offered him unto God being weaned in the Tabernacle but are applyed by Prosper to the Virgin Mary offering up Christ to God his Father in the Temple Luke the second chapter It is certain That not only that Prophecie which Malachi uttered touching the comming of the Lord of Hosts into his Temple in his own person Malachi the third chapter and the first verse must be fulfilled but that also of Daniel That being come he should also be offered up to God signified by that vision which the Prophet had of one like the Sonne of man who was brought to the ancient of dayes that was to God his Father Daniel the seventh chapter and the thirteenth verse Which thing was truly performed on the day of the Virgins Purification For as the day of Christs nativity is a memorial of Christ given to us by God so the Feast of Purification is a memorial of Christ given to God by us Oblations were of two sorts Numbers the twenty eighth chapter and the fourth verse agnus matutinus and agnus vespertinus the representation of Christ in the Temple by his Parents was the morning Lamb and the offering up of himself as a sacrifice in his passion was the evening Lamb. In his oblation he was the author and beginning of our saith in his passion the finisher and accomplishment of our faith Hebrews the twelfth chapter For the application of this Scripture that it may not seem strange but lawfull and warrantable both by Scripture and practise of Christs Church we are to know that it is lawfull and usual to compare things spiritual not only with things natural as with seed Matthew the thirteenth chapter with things artificial as husbandry and building the first epistle to the 〈◊〉 and the third chapter with moral and occonomical as when God is compared to a housholder Matthew the twentieth chapter but things spiritual with spiritual Scripture with Scripture and one story with another to apply that which is spoken of one member of Christs Church Zechariah the fourth chapter and the twelfth 〈◊〉 to another member of the same body 〈◊〉 the eleventh chapter and the fourth verse and not only so but it is usual to apply that to Christ the head which is affirmed of the body as where it is said of the Congregation of the Jews Hosea the eleventh chapter I called my sonne out of Egypt the same is applyed to Christ the head of that body Matthew the second chapter Out of Egypt have I called my sonne because as Christ the head was truly the sonne of God so he makes all the members of his mystical body to be sonnes So that which God spake to a part of the body the second book of Samuel the seventh chapter I will be his Father is by the Apostle applyed to Christ the head of that body Hebrews the first chapter and the fift verse And so is this speech of Hanna in offering her sonne to God applyed by the ancient Church to the oblation of Christ in the Temple as those were of the Prophet Lamentations the first chapter and the twelfth verse to the sacrifice of his passion So this application is warrantable For if Hannah did offer to God Samuel her sonne much more ought the Virgin to offer up Christ in token of thankfulnesse who is a greater than Samuel as he was greater than Salomon Matthew the twelfth chapter This composition is fit and hath congruity both in respect of the mothers their songs being compared together 1 Sam. 2. Luke 1. which in effect are all one and for the persons of the children for they were both Nazarites verse eleven Luke the second chapter He shall be called a Nazarite Secondly Though there have been some that were both Prophet and Priest or King and Prophet yet all three Priest Prophet and Prince did not concurre in any but in Samuel who therefore was a representation of Christ annointed by God Prophet Priest and King Thirdly Samuels love to his enemies for whom he ceased not to pray the first book of Samuel and the twelfth chapter expresseth Christs love who prayed for his persecutors Luke the twenty third chapter father forgive them which love Christ also shewed in that when we were enemies he reconciled us to God Romans the fift chapter In respect of which resemblance Bernard saith Fortior est compositio quam positio In those words we have to consider two donations First Gods giving to Hannah vers the twenty seventh Secondly Hannahs giving back again to God verse the twenty eighth As the first donation begins with prayer and ends with gift so the latter begins gift and ends with prayer And it is agreeable to reason that the child which came by intercession should end with intercession Concerning which donations we are to note joyntly First That we can give nothing to God but we must first receive it from him As Hannah could not offer her child to the Lord unlesse she first had received him
he doth not his case is like the case of Esau Genesis the twenty fift chapter he cared not for his Birth-right no more did Cain take any care for the presence of God but thought it a matter not worthy to be reckoned of Secondly We see that Cain goeth not out against his will nor tarries till God send him out of his presence as he sent Adam and Eve out of Paradise setting a Cherubim to keep the way Genesis the third chapter there was no such execution or warrant from God for Cain but he first casts out himself whereby we see it was an hypocriticall complaint that he made that he was cast out from the presence of God verse the fourteenth in that he goeth out of himself without any violence offered to him A Child will not at the first bidding go out of his Fathers presence though in his anger he threaten him no more should Cain he should have been of Jacobs minde Genesis the thirty second chapter I will not let thee goe till I have a blessing But we see Cain doth of himself voluntarily leave Gods presence which sheweth plainly that the cause of Cains grief was not Gods displeasure but his punishment laid by God upon him and not the spirituall part of his punishent but the earthly Thirdly the casting out of Gods presence was threatned as a punishment and therefore ought to be born patiently but to make poenam excommunicationis crimen apostasiae is a great aggravation of his sinne that is to take occasion by the censure of the Church to bring in Schisme is a grievous aggravation of the offence But as we have seen that Cain was the first Author of heresie for that he thought any thing would serve Gods turn the 〈◊〉 and meanest things were good enough to offer to him whereas Abel offereth the best he could finde so he is the first that brings up Schism and Apostacy for the Sentence is not executed upon him but through an evil heart of unbelief as the Apostle speaks Hebrews the third chapter He doth depart of himself from the living God Soe we have these three things in his departure First It is not upon any just 〈◊〉 It is voluntary Thirdly He departs so as he makes the penalty of his sinne the matter of a greater sinne Secondly Touching his removing to remove of it self is not evill but in regard of the place from whence if with Abraham we depart from a country of Idolatry as from Ur or as Lot from Sodom a City full of all sinne or with the Hebrewes out of a place of vexation and cruelty such a departure is good but to depart from a good place that makes the motion evill but for Cain to depart out of the presence of God is all one as if the sick person should leave the Physitian St. Peter indeed in great astonishment said to Christ exi a 〈…〉 enim sum but after being better advised when Christ said 〈◊〉 ye also goe away his answer is John the sixth chapter and the sixty eighth verse Domine ad quem ibimus tu habes verba 〈◊〉 vitae whereupon Augustine saith Lord if thou 〈◊〉 have me depart from thee shew me such another as thou art otherwise I will not leave thee till thou receive me into thy favour This presence of God was some certain place of Gods appearance as the place whither he went was a country by Paradise called the Land of Nod. Therefore the place whither he went being a locall motion the place from which he departed must needs be likewise locall From this place of Gods presence Cain went out to dwell in the land of Nod. The effect of which words is after set down in one word for the place wherein God appeared to Jacob when he slept was called Bethel Genesis the twenty eighth chapter the same place also is called Penuel Genesis the thirty second chapter and the thirtieth verse so that the place of Gods appearance was some one piece of the earth where the Altar was upon which Cain and Abel offered their sacrifices where God did usually appear Even as we also have an Altar Hebrews the thirteenth chapter where we have Christs presence as he affirmeth that where two or three be gathered together in his name he is present among them Matthew the eighteenth chapter like as they that come together to hear the word are said to be present before God that is in the presence of God Acts the tenth chapter The point that wee are to gather hence for our instruction is That we concieve of the Church and place of Gods presence as we doe of the place of the Princes presence for we reverence such places though the Prince be absent so ought we to reverence the places of Gods presence though we have no visible apparition of his presence for such places are his rest for ever where he promiseth to dwell Psalme the one hundred thirty second They are also his footstoole and therefore are to be reverenced As Psalm the ninty ninth Fall down before his footstool for he is holy Therefore to depart from the Church is to depart from Gods presence no lesse than Cain did But Gods will is we should not depart out of the place of his presence no more than we would out of the presence of his favour and we must make a conscience how we goe out of such places because God is not mocked When men have no religion it is said of them Psalm the fourteenth They call not upon God as for the preaching of the word they count it onus Domini Jeremie the twenty third chapter It is as tedious to them to hear sermons as to carry burthens upon their backs And for the spirituall food offered in the Sacraments it is to them as Manna was to the Israelites A light meat which their soul loatheth Numbers the eleventh chapter And as for the Church and Congregation of the faithfull the opinion that the world hath of them is very mean as the Prophet saith in the thirtieth chapter of Jeremiah This is Sion whom no man seeketh after But they that are so affected towards the service of God and the places of his presence are animales spiritum non habentes as Jude calleth them they have no favour in such things and therefore they care not for them but like Cain doe goe out of them and make no reckoning Of whom the Apostle saith truly in the first epistler of John the second chapter and the ninteenth verse They went out from us yet 〈◊〉 de nobis that is they were not the members of the 〈◊〉 for then they should have selt them when they went For those things that are not members of the body may easily be taken away as the hairs of the head and the nayles but take away any member of the boby and it will be painfull Therefore they that depart willingly from the Church and place of Gods presence are not members but
of the Apostle in taking arguments from the Sacrament is double First to perswade Christians to cleanness of life which he doth in the first to the Corinthians the tenth chapter Ye cannot be partakers of the Lords table and the table of Devils Secondly bending him self here against Schismes and contentions that were amongst the Corinthians he takes another argument from the nature of this Sacrament to exhort them to the unity of the spirit that for as much as they all are partakers of one Sacrament and drank all of one spirit therefore they should seek to be at unity and concord with themselves The Apostle sheweth this to be a good consequence from the beginning of the chapter and we see an example of this kinde of argument in the ninth chapter of Luke where the Disciples say Master we saw one cast out Devils in thy name and we forbade him because he followeth not us And this Apostle saith in the first epistle to the Corinthians the first chapter that because they were divided so that some were Pauls some of Apollo therefore they were no true Christians Thus we see that as from the Sacrament of cleanness he exhorts them to cleanness of life so from the Sacrament of unity he moves them to love and concord and tells them they ought to avoid dissention To perswade unto unity and love nothing is more effectuall than the consideration of the naturall body which although it have many members diverse in quality situation and use so as the one is more noble than the other yet they grudge not one at another For the foot doth not say because I am not the hand I am not of the body nor the eare because I am not the eye I am not of the body in the first to the Corinthians the twelfth chapter and the fifteenth verse neither doe they contemn one another For the eye which is the most excellent member doth not say to the hand I have no need of thee nor the head to the foot I have no need of you in the first to the Corinthians the twelfth chapter and the twenty first verse but contrariwise there is a sympathy and fellow feeling So as if one member be grieved all the rest are grieved and if one be honored all the rest rejoyce with it verse the twenty sixt so if men could be perswaded that they are one body there would not be such divisions and dissentions in the World as there are for howsoever they be diverse in respect of nature Some Jewes some Grecians as also in respect of estate some bond some free as the Apostle here speaks yet their diversities are not greater than those which we see between the members of the body naturall And now the Apostle goes about to perswade them they are one body and therefore ought to be at unity which he doth thus That body which hath one beginning and one nourishment is one body But all the faithfull have one beginning in the fountain of regeneration that is in baptisme and are all nourished with one nourishment for they are all baptized into one body by one spirit and all made to drink of one spirit therefore they are all one body and consequently should live in unity one with another In regard of which unity which the body hath not only with Christ her head but with the members among themselves the Apostle calleth the body Christ in the first to the Corinthians the twelfth chapter and the twelfth verse Now to come to the consideration of these things our way is First to set down the necessity of being of this body Secondly the means how we come to be of this body that is by the spirit Thirdly that the spirit is the means so as withall baptisme and drinking is required that is our incorporation into the body of Christ which is his Church is both by the spirit and by baptisme For the obtaining of the spirit two things are to be practised First that we have a thirsting desire after the spirit Secondly that we ask it of God by prayer First For the necessity of our incorporation whereas the Psalmist saith Psalm the eighty ninth God hath not made all men for nought we must first set down this that there is a necessity that some should be faved for it falls not into a man that is wise to doe any thing in vain much less may we think that God the fountain of wisedome will suffer all men to perish and therefore that there are some elected and chosen out to be saved Secondly and therefore our speciall aim should be to be of that number but scattering renting and dividing is an enemie to safty and they that will be safe must be recollected and gathered together under some head It that which made Moses pray to God to set a rule over his people and that the congregation of the Lord should not be as sheep which have no Shepheard Numbers the twenty seventh chapter and the sixteenth verse When Christ saw the multitude he had compassion on them because they were dispersed scattered abroad as sheep having no Shepheard Matthew the ninth chapter and the thirty sixt verse and not only so but Christ did that that he might gather together in one the Children of God which were scattered John the eleventh chapter and the fifty second verse Thirdly before Christ had a body and before he was manifested in the flesh the Congregation was called a Synagogue because it was then sufficient for them to be gathered together sub uno pastore though they were not ruled by one spirit But now they must be not only under one Shepheard but must all be one body and that not a dead Carkasse but a living body such a body that liveth not by a soul but by a spirit for that is the difference that the Apostle makes between Adam and Christ in the first to the Corinthians the fifteenth chapter The first man Adam was made a living soul but the second Adam was made a quickning spirit This quickning spirit is it by which the mysticall body of Christ liveth which goeth through the body and giveth life to every member This is a mysticall incorporation and is spiritually to be conceived and the union between Christ and his mystically body is so straight that speaking of it he saith Acts the ninth chapter Why persecutest thou me and the Apostle understanding the Church calleth it Christ in the first to the Corinthians the twelfth chapter and the twelfth verse then he that will be saved must not be a part but be gathered and that into the body of Christ because Christ is only the Saviour of his body Salvator corporis Ephesians the fift chapter and the twenty third verse So that if a man be out of the body and be not a member of Christs body he cannot be saved and so Christ himself tells us John the fifteenth chapter If the branch abide not in the vine it cannot bear
and sisters are they which hear the word and keep it this is to be shewed to the Church and for such which have one father and one elder brother Some forsake the fellowship Hebrews 10. they are filii hipostoles they withdraw themselves from the fraternity but towards such as continue in the faith let brotherly love continue Hebrews the thirteenth chapter and the first epistle of Peter the first chapter and the twenty second verse They that are faithfull are called a brotherhood the second epistle of Peter the fist chapter and therefore to them must this brotherly love be extended This love must be without hypocrisie not to say as James the second chapter If thy brother starve and thou say depart and be warm but minister not to him what faith and godlinesse is that So for Charity the first epistle of John the third chapter Love must not be in word and tongue but in deed and truth That is true charity when we doe good to the fraternity not that of the world or after the flesh but of the Church Concerning which you need not that I write for you are taught of God who said By this shall all men know that ye are my Disciples if you love one another John the eleventh chapter From hence he proceedeth to Charity exhorting us to shew love not only quia sunt but ut sunt As to the faithfull because they are brethren but to all men generally that they may be wonne to be of the Church We must love Inimicum in Deo inimicum propter Deum 〈◊〉 that is true love As he begun with Faith so he endeth with love which is the bond of perfection Colossians the third chapter and keeps in all the other virtues Jerusalem is an heap of stones but love is that makes it a compact building Ephesians the 〈◊〉 chapter As the Apostle here exhorts to love so in the 〈◊〉 epistle of Peter the fourth chapter Above all things have love Colossians the third chapter and the first epistle of Peter the fourth chapter and the eighth verse which covereth the multitude of sinnes Of all graces it is the more excellent the first epistle to the Corinthians the twelfth chapter It is greater than faith or hope the first epistle to the 〈◊〉 the third chapter and the thirteenth verse Touching the end fuga corruptionis and the partaking of the Divine nature are the two things we have looked unto in all the other virtues The cause of our corruption is amor corruptionis in the judgement and valuation but it is refined by charity Love is Charitas of dearenesse we set a great price of that which is most deare And so if we make greatest account of God we will love him above all things If we set our love on that which is most deare we shall eschue corruption Secondly The partaking of the Divine nature is to be like to him the first epistle of John the third chapter and love is the greatest representation of the divine nature In the other virtues we doe but dispose our souls to be partakers of it The Apostle saith Deus est Charitas the first epistle of John the fourth chapter If then we be possessed of love we shall be possessed of the Divine nature Love is it that makes us adherere Deum Psalm the seventy third Fides videt spes tendit but charity possesseth Love is called an 〈◊〉 the first epistle of John and the second chapter because as Kings were annointed so it makes us have a right unto Gods kingdome Fides per charitatem 〈◊〉 is that which must doe us good Galatians the fift chapter There it is the mid'st but here the end of all without the which all the other will doe no good It is as oyle to the Lamp Matthew the 25 without which the lamp gives no light The pretious faith is that which hath all these virtues and charity at the end Then is Christianity well taught when it is taught as a building standing on many parts Ephesians the second chapter or Armor Ephesians the sixt chapter as a tree Galatians the fift chapter as a body Ephesians the fourth chapter as a choiser harmony of musick as the Apostle here 〈◊〉 it out in the second epistle of Peter the first chapter and the fourth verse Nihil ad vos ô viatores omnes intuemini videte an sit dolor par dolori meo qui factus est mihi quam afficit Jehova moerore die aestus irae suae Lament 1. 12. THE words of a party in great 〈◊〉 and that two wayes First That he is in sorrow and pain such as none other ever felt Secondly That being in this extremity he is not regarded of any It is well known that it is a 〈◊〉 thing to 〈◊〉 and blood to be afflicted but so to be afflicted as no other that is a high degree of misery but that in this case there is none to have compassion that is as much as can be said Against the crosses that befall us in this life the ordinary comfort is the first epistle to the Corinthians the tenth chapter Nothing befalls us but is such as pertaineth to man but this was not any other mans case And whereas there is none so hard-hearted but will shew some relief at least pitie a man in distresse here was none touched with any compassion For the verse it self it is the Prophets speech in the person of the City of Jerusalem lamenting the miseries that happened at the death of Josiah but by the rule of reciprocation whereby that which is said of the members may be applyed to the head as was said to Saul by Christ why persecutest thou me where it was the Church that was persecuted Acts the ninth chapter it is otherwise to be expounded If any member then especially of them under the Law Quibus ad contingebunt in figuris the first epistle to the Corinthians the tenth chapter therefore Isaacs sacrifice Josephs selling by his brethren and Davids betraying who were particular members of the Church were types and figures of Christs being slain sold and betrayed If the eyes or hand or footsuffer the head also suffers with it much more may the sufferings of the whole body together be applyed to the head as Out of Egypt have I called my sonne that being a place of the deliverance of Israel Gods first borne Colossians the eleventh chapter is applyed to Christ Matthew the second chapter And according to this rule this verse is by the ancient Fathers applyed to the 〈◊〉 and sufferings of our Saviour Christ. Whether it be the Cities speech or any other whosoever it may well be the speech of Christ on the Cross that he was then in that great extremity which none ever indured the like and yet being without cause none vouchsafed to look at him That is the drift of the words and is set down first by way of complaint Have ye no regard Secondly by way of
spiritually so we in using them naturally must make this spirituall use of them admirari Artem adorare Artificem We will first speak of the Waters and then of the goodnesse of them Of the nether Waters We have before spoken of the upper waters now this is to be understood of these below which are gathered together in the Seas for these also God saith are good in speaking of which we must divide the waters as the old Hebrews for all waters are good both those which they call the waters of Bethlem that is good and sweet waters for which David longed 1 Reg. 23. 15. and also the waters of Jericho 2 Reg. 2. 19. which were salt and unfruitfull Waters of Bethlem and Jericho Touching the waters of Bethlem 1. First they were good for they have a double use profit and goodnesse which we finde the one is by reason of a filthinesse and foul soil and corruption which the Earth and Earthly things bring to us and which our own sweat and excrements will cause about us and it is a necessarie virtue to wash cleanse and purifie or scourc those things about us which are foul and unclean as by pouring water into our hands to wash them 2 Reg. 5. 10. 14. or to wash our cloaths and apparrel 2 Sam. 19. 24. if we should want and lack water but for these uses it would be ill with us so good and necessary they are for our life This good and necessary use of water is spiritually signified in the Lavor of the Temple in the old Law and in the Sacrament of Baptism in the new Testament 2. The second goodnesse and benefit in it is in regard of drought and heat for when we or the Earth is dry and thirsty the water is drink with his moisture to satisfie it and when we are hot the water naturally cold hath a cooling face to refresh us as the heart being in a chafe and set in a heat by chafing is faint and longeth and brayeth for the waters Psal. 42. 1. so doth mans heart thirst and cannot endure the drought and heat within except it be cooled with the drink of the waters and therefore it is said Psal. 104. 10. propinquavit Deus that is as the word importeth when God made the waters he began and did as it were drink to all the Creatures shewing them that there was the place where they should fetch drink and so to pledge him for ever thereat And in respect of this goodnesse which we finde in the nature of the waters we see that those things which are very good and so necessary that we cannot be without them they are compared and said to be as cold as water to a faint and thirsty soul Prov. 25. 25. Besides this it hath a good use to dresse our meats as well as to be drinke Salt Waters Now for the waters of Jericho Those are bitter and brackish waters of the Seas they were made also very good and to a most commodious use for they are made promptuarius a store house or treasury from whence cometh all waters in the world both above in the Clouds and below in the Earth Clouds Waters from the Sea For the Clouds it is said that God calleth and raiseth waters out of the Sea and causeth it to ascend into the Clouds and so by drops to descend down into the Earth Amos 5. 8. So the Cloud waters are from the Seas So fresh Waters So are all the fresh waters in the fountains and springs for as Job saith 38. 8. they are tanquam lachrymae trickling and distilling from the eyes and head of the Seas for they make the world as a body like a man as they compare man to the World for the head and higher parts is the waters the bones of the bodie is the Quarries and Rocks the Muscles and Flesh is the earthly part of hills c. the Conduit pipes and Fountains of Water streaming and running in the Earth are called the veins of the Earth that the Springs and Fountains issuing and springing out are as the blood letting and opening of a vein and as in a mans body when the veins are 〈◊〉 in divers places the whole body must needs he overwhelmed and all imbrued in his own blood and perish so it is said of the World Gen. 7. 11. in the great deluge in which the World perished by water rupti sunt fontes Abyssi which breaking up of the fountains was the cause that the waters played above the Earth so that all the blood and veins come and goe to one head and originall of the liver so the Rivers have their waters from the Sea and doe return them thither again Preach 1. 7. And this is the third miracle which we see in this work of the Waters First We saw them at Gods word ascending up into the Clouds and descending Secondly The lower waters standing up on a heap and continuing so Thirdly That the Rivers ever running into the Sea and yet are never empty and dry and again the Sea ever receiving all waters that come and thereby being ever full is not satisfied as never full and yet never overmatcheth the bancks which wonderfull miracle in this work of God we see every day and yet regard it not 2. The second goodnesse and benefit of these waters is in Psal. 104. 26. that men may say there goe the Ships that is God made it a fit and good place for Navigation non ad habitandum sed ad navigandum natandum by which passage of Merchandise and Sea-faring men we disburden our selves of those superfluous commodities which our Land affords and get thereby by exchange the commodities of other Countries which we want So that as God hath Wagons and Chariots in the Clouds and we Wagons and Chariots on the Earth and Land so God hath by this taught us to make Ships as our Wagons by Sea to transport and carry and have passage from one Nation to another But though we can have our horses and Wagons on the Land when we list yet cannot Mariners and Merchants have their Sea Wagoners to drive their Wagons there at their pleasures but must wait and tarry Gods leisure for prosperous gales and merry windes are sent them at the good pleasure and commandement of God and by reason of this goodnesse and benefit of waters God hath caused it that the Harvest of the Seas and the Treasure of the Sands shall be as great and greater then the Harvest of the Land and that the wealth of Merchants shall goe beyond the wealth and treasure of the Husbandmen Esay 23. 3. yea we see that Salomons wordly wealth and aboundance of all things both for necessary service as timber gold c. and for pleasure and variety as Apes and Peacocks c. 1 Reg. 10. 22. all that came by means of Merchandise and dealing by Ships and having traffique to Ophir which made him so rich that
querimus The Butter-flie can be glorious the Ant provident the Wasp can revenge but to think of God belongeth to man alone whose Image he is Bernard saith Imago quam omnis vivens habet nullius est momenti condemnatio est mundi per peccatum sumus deformes ad imaginem pecudum the beautifying 〈◊〉 in the similitude Man is not Imago Dei sed ad Imaginem Dei Basil saith the image is by nature the similitude by grace for the similitude is the perfection of the image The image of God is knowledge The new man is renewed in knowledge after the image of him that created him Coloss. 3. 10. In the likenesse is love which is the bond of perfectnesse the 14. verse of that chapter This is to be created in the new man in his likenesse of righteousnesse and holinesse these are the colours of this likenesse and the oyle of these colours is truth the which he poureth into us Luke 10. 34. and so having this similitude man is perfect But the Divel envying this beauty gave man a pensill of his own will and had his colours of malice vain device and lust and these drown men in perdition and destruction 1 Tim. 6. 8. But Miscen saith While the Devil poysoneth mens affections let not reason assist Sathan and his temptations are but bubbles But if the conscience and judgment of man be corrupted thence commeth all the transgressions of Mankinde then is their agricultura peccati Of the bodie Male and Female Now of the body Male and Female created he them The image of God is common to all the similitude to a few this diversity of sexes is in regard of the flesh for there is neither Jew nor Grecian neither bond nor free neither male nor female but yee are all one in Christ Jesus Galath 3. 28. Male and female created he them and called their name Adam in the day they were created chap. 5. 2. There is in Adam the similitude and the sex he understandeth things spiritual and things earthly therefore he hath soul and body He is as a Theater to behold God and as a glasse to view Gods likenesse He was created without corruption Wisd. 2. 23. Only this have I found saith Salomon that God hath made man righteous Preach 7. 29. Man is made straight in respect of this body wherein is resembled the inward righteousnesse of his soul Ne habeamus ergo curvam animam in recto corpore let us strive to be inwardly as God hath made us outwardly that is to have upright thoughts and a straight conscience toward God and toward man Mans study is not the care to preserve Gods image So that we carrie about us Gods image to be the condemnation of the World We should shew in our body the image of God renewed in us There be those that say that God made the upper part of man and the Divel made the lower part but God made man from the crown of the head to the sole of the foot Male and Female Moses therefore saith Male and female created he them both were made the sixth day The manner of making the Female is the 21. verse of the next chapter of the rib of Adam was Eve made both Male and Female God made shewing in them his mercy unto thousands The like did God promising in the seed of Abraham all Nations should be blessed Psal. 105. Before in dominentur they were both foreseen There is a difference of sex in others as in Birds and Beasts but the same is expressed only in the principall Creature Adam was not ex semine mulieris saith Ambrose He created Adam and out of Adam he took Eve He created but one and wherefore one because he sought sanctum semen an holy seed Malach. 2. 15. He created not Marem Foeminas nor Mares Foeminam but Marem Foeminam So this is no refuge for Adultery but it is the institution of the holy estate of Matrimony so that from thence issueth the holy seed The Adulterers like pampered horses doe neigh after their neighbours wives Jer. 5. 8. committing abhomination with others wives forcing their own sisters and their fathers Daughters 〈◊〉 22. 11. but lawfull marriage begetteth children to God not to the World Before God created other his Creatures after their kinde severally but here God taketh the Female out of the Male being both bone of the same and flesh of one flesh that so love might perfectly be grounded between them but as the woman is of the man so is the man also by the woman 1 Cor. 11. 12. Mulier est exviro vir per mulierem Man inclosed Woman in the Creation but woman incloased man in the Redemption Jeremy in his 31. chapter 22. saith The Lord hath created a new thing in the Earth a Woman shall compasse a Man Eve came out of Adam Christ out of the Virgin Mary without any knowledge or copulation of the flesh These are high mysteries and works wonderfull The man was not created for the woman but the woman for the mans sake 1 Cor. 11. 9. Hence is observed the state Ecclesiasticall Politicall and Occonomicall Out of this verse the observation of the primitive Church hath been First in the Image of God is resembled the estate of the Church the Ecclesiasticall estate In dominentur let them rule over the Earth and Sea the Fowls and Fishes is the ground of a Common-wealth Though Christ were abased yet all the Nations shall worship him The Kingdome is the Lords and he ruleth among the Nations Psal. 22. 17. 18. The perfect are to rule the unperfect the Man hath dominion over the Beasts and all the Earth this is the resemblance of the Politicall estate In creating them Male and Female is the perfect resemblance of the Oeconomicall estate of every House and of every Familie Deinde benedixit eis Deus dixit eis Deus Foetificate ac augescite implete Terram eamque subjicite dominamini in pisces Maris in volucres Coeli in omnes bestias reptantes super Terram Gen. 1. 28. Februar 9. 1590. THE second speech God here useth concerning man The creating of Mankinde is whereby he createth Mankinde as before he created Man Propagation For though creation be a great benefit yet this is a further benefit of propagation or continuance God by Nathan promiseth to David that his Kindome shouldbe stablished for ever though David said Who am I oh Lord and what is my house 2 Sam. 7. 18. Though Davids people were small yet did God multiply them and gave continuance to his seed Two parts of propagation There are two parts of propagation A Heir an Heritage The one is to have an Heire the other to have an Heritage both are here given unto Man Of them in order Adams Heirs are Mankinde God restraineth not his bounty unto these two Adam and Eve Esay in his 49. chapter 6.
the Creation of the Woman therefore he would be alone that he alone might be known to be the only maker of the Woman and that he had no help or Counsell in the framing of her For the like cause God suffered the Disciples to fall into a deep and heavy sleep in the garden when Jesus Christ our Saviour was in the agony that it might not be doubted but that he alone wrought and brought to passe all the work of our Redemption without the help or comfort of his Disciples as it was prophecied of him before Ille Torcular calcavit solus So Almighty God purposing to have all the glory of the whole World alone and that Adam might not challenge any jot thereof therefore without his counsell help or consent he would doe it while Adam was fast asleep Which must teach us this Lesson That especially in this weighty matter of Wyving when we see we want that holy help we must not think by our own policie and strength to get us one meet and good for us but rather by prayer commend that work to Gods care and providence who then no doubt will bring that work to passe which shall be most fit and meet for us while we are fast asleep Object If any ask Why she was taken out of his side which is the middle part of mans body and not out of his head or foot Resp. This answer may stand with good reason That she was not taken out of his head or shoulder Ne insolesceret foemina that is lest affecting a superiority over the Man she should take upon her arrogancie to be the top of his head or to ride over his shoulders If any doe so let them know that it is not the Womans part nor place to exalt herself so high On the other side God of purpose would not have her taken out of the foot Ne eam homo sub pedibus contereret make her too much an underling as scarce good enough to wash his feet If any so use their wives let them know God made them not to so base and contemptible offices but would have good and vertuous women to be set next themselves as their matches in all dutie and love for God hath made her of his side that she might be collateralis that is be thought worthy to stand and sit and lye by his side therefore it is said that the Kings spouse being brought to him was set on his right hand Psal. 45. 9. And indeed if women did consider their estate they would know it to be farre better and safer for them being the weaker vessell to shrowd themselves under their husbands arms for defence as their protector than to sit above his shoulder as Lord and superior over him Again Women may see that God made them of a rib which is a strong bone that they might be a means and prop to their weaknesse to uphold and be a stay to them and their estate and not a weakning and decayiug of their estates and strength as many doe And as they learn this of the nature of their matter so they must learn to avoid one thing which is the bone of which they were made namely they must not be crooked and perverse and 〈◊〉 bones to their husbands heart for such wives saith Salomon are not bones to help us but putredo in ossibus and a grief to their heart Now we may consider that of this matter God made him not many wives not two wives yea not more than only one which condemneth 〈◊〉 for many reasons and respects for many inconveniences and griefs come to the man and the family where more than one hath been it was the cause occasion of strife and brawls as we may see in the example of Elkana his two wives 1 Sam. 1. 5. 7. 8. for they did not only vexe one another but both of them were a vexation to him The like example we have in Sara and Agar so ill did they agree under one man that one house was not able to hold them wherefore Gods ordinance is who knoweth what is best for us that one man shall have but one only wife A word now of the supplement for it is said that God taking out a rib made a wound and healed it up again and made flesh to be the supplement thereof By which we 〈◊〉 becanse Woman is the weaker vessel therefore God would have her to have some of the Mans strength and lest the man should be too strong and rigorous he hath imparted some of the Womans weaknesse to him Which must teach man and wife to know that God hath made them so that they should bear one with anothers infirmities And there is nothing which doth more make void the bond of love and unity which God hath so strongly confirmed between man and wife as this one thing that the one doth not bear with the others infirmities and imperfections Extruxitque Jehova Deus ex costa illa quam sumpserat de Adamo mulierem eamque adduxit ad Adamum Gen. 2. 22. Octob. 23. 1591. IN these words according to our last division are conteined the manner and fashion of her Creation which is here said to be after the manner and form of a building and also the end why she was made namely that she might be brought to man and given him for his help It is the Counsel of God that if we will purpose to make a house or building that we first of all prepare matter and stuffe where with all to build it Prov. 24. 27. and then after to settle upon the work which course of wisdome we doe see God doth here take and observe for having taken the rib out of the mans side as the meetest matter to build this beautifull matter for man now all things being in a readinesse and nothing wanting he proceedeth without delay to the framing and perfecting of this work of Woman Touching which we must know that it is not Moses purpose in this place to treat of the making of the Womans soul but only of the frame of the body for he had before in the 7. verse of this Chapter sufficiently and fully performed that narration shewing that God having made the body of Man and Woman then he breathed into them the breath of life and made them both alike living souls which confoundeth that prophane shamelesse objection of irreligious men which whether in jeast or in good earnest I know not have said that Women have no souls because in this verse Moses speaketh not but only of the frame of her body To falsifie and disprove which saying ye shall hear Rebecca say Gen. 27. 46. Taedet animam meam vitae meae And the Virgin Mary will confesse that she hath a soul as well as Man Luke 1. 46. saying Magnificat anima mea c. But we must know that this soul the Woman had not of the man but of God the Creator as Adam had
nineteenth They that live in ease are weary of it Salomon in the first of the Kings the eleventh chapter and the fourth verse died in his age Abraham in the twenty fifth of Genesis and the eighth yeelded the spirit and died a good age Death is a resting from Labour and from sinne and death is not only a resting from labour but from sinne also Paul in the seventh to the Romans and the twenty fourth desireth to be delivered from the body of sinne which he calleth the body of death The holy Fathers on that place but this difference that the Martyrs desire to die that they might not sinne the Malefactors because they have sinned A delaying of the punishment The other part of the delay is the chiefest which is the consideration that there is an exemption of death from the best part of man a qualifying of the punishment A bodily punishment for the soul and body both offended but the body only is punished the soul mans better part is free that is not touched He saith not here thou shalt die the death but thou shalt return to dust for as it is in the third of the Preacher and the twentieth all 〈◊〉 of the dust and all shall return to dust It is the body only that returneth to dust but the soul returneth to God that gave it Mans heavenly part shall be free from this sentence The Soul immortall the head of man his soul which is neerest God shall be safe though his heel be bruised The earthly part shall return to that it was but the heavenly 〈…〉 still the immortality If Christ be in us the body is dead because of sinne but the spirit is life for righteousness sake the eighth of the Romans and the tenth This then giveth comfort in death that though the body die the soul shall live for ever This gave comfort to Adam that he had thus well escaped Hevah the Mother of the living that in the very next verse he calleth his Wife with joy Hevah which is the Mother not of the dead but of the living for Hevah is mater viventium In the twentieth of Luke the thirty seventh and thirty eighth verses The Lord is Deus viventium The Lord is called the God of Abraham of Isaac and of Jacob yet is he not the God of the dead but of the living for all live unto him yet then the Patriarchs were dead but though the Grave had their body God had their soul the Patriarchs died their soul lives the third of Exodus the sixth to be compared with the former place for after death they were not dead but removed to another state of life God will bring his again from the depth of the Sea Psalme the sixty eight and the twenty second The first death so the godly shall suffer the first death Revelations the twenty first and the eighth expoundeth that place But the wicked and the accursed shall have their part in the Lake which burneth with fire and brimstone which is the second death The second death the first death is the death of all the first death only is the death of Saints but the second death is the death of sinners Davids soul is delivered from the sword Psalme the twenty second and the twenty first but death seedeth 〈◊〉 upon the wicked as sheep feed upon a Common and as their life was without repentance so their death shall be without end the godly wish for death to rest from their labours the wicked wish for death that live in torment which is great Revelations 9. 6. The gates of death are mentioned in the Psalmes and in the seventh of the Proverbs and the twenty seventh Penetralia mortis the Chambers of death The wicked live not only in the Gates in the Courts in the Chambers of death but even in the Dungeon of death in the twenty third Psalme and the fourth verse and in the seventh of the Romans the twenty fourth are to be delayed in the one is mention of umbra mortis in the other corpus mortis they are to be delayed with the 9. of Marke the 1. where it is said that some there are that shall not taste of death till they have seen the Kingdome of God come with power So that the first death takes hold of the gody but the second death toucheth them not For they that be faithfull unto death shall be crowned with a crown of life Revel 2. 10. and in the 11. verse the godly that overcome shall not be hurt of the second death Isaiah 26. 19. Death naturall and eternall they are subject to the naturall death but free from the eternall death This is their comfort in the first death to have deliverie from the second death Resurrection By the resurrection of the dead to life is a second return for by the first return the body returneth from dust to dust but the second is from dust to glorie Return which is a return not of the soul but of the body also according to that of Job This body of flesh shall be covered with immortalitie and according to that of Hosea the 13. Chapter and the 14. verse The godly shall be redeemed from the power of the grave and death and according to that place of the Prophecie Christ will be the death of death it self but most plain of all is that of the 1. of the Revelations the 18. spoken of Christ That he is alive but was dead but now he is alive for evermore and he hath the keyes of hell and of death This then doth alay and qualifie the bitterness of this sentence The use hereof is diverse to learn Hence now may we gather use to our selves in these five things 1. Humility The first is though it be bitter yet it is wholsome the first use is taken out of pulvis es Learn hence unde es from whence thou art thou art but of a clod be not proud thou treadest upon that thou art made let that put thee in minde of humilitie boast not of thy honour for thy honour is in the dust There is nothing in the grave whither thou goest Preacher 9. 11. Quid ergo attollis cervicem in pulverem reversuram this is a means to learn humility learn of your selves what you are and then be humble Austin saith that the time will come to give an account to God of thy doings remember thy own frailty and be not proud for God knoweth whereof we be made he remembreth we are but dust Psal. 103. 14. 2. To regard things of this life as dust The second use is out of pulvis in pulverem dust to dust We must remember whither we are to goe we are now dust but sub alienâ formâ in the likeness of flesh but we shall be dust in the likeness of dust it self our flesh of dust shall be turned into dust and according to that of
excrements of the mysticall body The place whither he depaited was The land of Nod. As it is said of Cain that he went out so so also of St. Peter but for a diverse end Peter went out and wept bitierly Matthew the twenty sixt chapter and the last verse but Cain went not out to bewail his sinne as Peter did but to settle himself in some other place Cain's terminus ad quem is he land of Nod which is situate towards the east side of Eden Where in two things First The place it self Secondly The situation For the place it sell There are of the Interpreters that take it to be no certain land from the word Nod which signifieth to wander as if the meaning were that Cain according to the sentence that he should be a 〈◊〉 and exile went out to wander from one place to another But that cannot be in as much as Nod is said to be a land on the east side of Paradise It is further said that being there he built him a City not that he stayed there for he was alwayes removing and fleeting from one place to another It was before the deluge so called of Cain whose state of life was to wander up and down but 〈◊〉 was called Babel And it is said to be castward toward Eden Wherefore by the framing of his journy to that place which carrieth the name of pleasure it appeares that Cain did not settle himself to repentance for then he should have gone into the Valley of Achor Hosea the second chapter Or into the valley of tears Psalme the eighty fourth that is as far from Eden as he could because a place of pleasure is unfit to repent in He that will repent must get him into the wildernesse alone and there bewail his sins He could not goe to Eden for there was an Angel set with a shaking sword to keep the way of the tree of life Genesis the third chapter but toward the east side of Eden So we see Cains purpose was not Gods purpose The purpose of God in allowing unto Cain life was that he might have time to repent But Cains purpose is that he may plant himself on earth and enjoy pleasures These are the wayes to the which there belongeth a woe as the Apostle sheweth Jude the eleventh verse The sinne of pleasure which is Cains sinne The sinne of gain which was Babylon's sinne and the sinne of ambition which was the sinne of Korah These are the three wayes of the world The lust of the flesh the lust of the eyes and pride of life in the first of Saint John the second chapter Which are not of the Father but of the world Where it is said he went to the side of Paradise the Holy Ghost giveth us to understand that Cain may 〈◊〉 set himself in some kinde of 〈◊〉 delight but not in Paradise it self that is in no true and sound delight Again Whereas Cain being now fallen from hope of eternall and spirituall things takes his journey to the east we see he is the first of those that are content even for to enjoy the warmnesse of the sunne to leave the presence of God and for to get a little pleasure for a time will forgoe that which is incorruptible and indures for ever Such men are like those whom the Prophet 〈◊〉 in the eighth chapter of Ezekiel and the sixteenth verse having their backs toward the temple and their faces to the sun rising to worship the sunne Even so Cain by leaving Gods presence doth give over eternall things and seeks for temporall And so we see what is Cains error both in departing from Gods presence and in removing to this place Adam and Eve and Seth which then represented the Church were upon the west side of Eden Cain and his crue keeps in the east side that is the wicked have the better part in the things of this life for their portion is in this life Psalme the seventeenth but the portion of the godly is not in the pleasure of this life but in the land of the living where they have laid up for them things which eye hath not seen the ear hath not heard nor mans heart conceived in the first epistle to the Corinthians the second chapter The wicked in their life time receive pleasure but after indure everlasting pain but the godly that sufer affliction in this world shall in the world to come be comforted as it is in the sixteenth chapter of Luke From hence we learn That we must not depart from Gods presence as Cain did without just cause If we doe it must be to bewail our sinnes with bitter tears as St. Peter If we goe from Gods presence we shall finde the land of Nod that is a place that shall afford us no contentation or rest It shall be with us as it was with Agar to whom the Angell said in the sixteenth chapter of Genesis and the eighteenth verse Whence comest thou and whither goost thou So we shall be in continuall motion and never have rest First Because we can never in this wicked world attain to any perfection of pleasure our desires are never satisfied for it is true of all men as one saith quando habent quod voluerunt non habent quod volunt Secondly Because they are all their life in fear of death Hebrews the second chapter We see our state represented in Jonah when he fled from the presence of the Lord he thought he should have come to Tarshish but he found himself in the land of Nod that is of thraldome and misery being tossed on the Sea Jonah the first chapter and the third verse for Gods presence is Seth's land that is a land of foundation it is the Country of Noah for it giveth rest it is the City of Salem that is of peace But if we leave Gods presence we shall not finde any land of foundation rest or peace If as Jeremy willeth We stand upon the old wayes and ask for the good wayes and walk therein Jeremiah the sixt chapter and the sixteenth verse if as Christ bids us We take up the yoke and learn of him we shall 〈…〉 to our souls 〈◊〉 the eleventh chapter but if we 〈…〉 Cains Country we shall have no rest day not night 〈◊〉 the sixteenth chapter and the thirteenth verse As for peace the prophet saith non est pax impiis dicit dominus Isaiah the fifty seventh chapter that is seeing they will depart from Gods 〈◊〉 they 〈…〉 Cains Land for they are as the raging Sea which is 〈…〉 and as the 〈◊〉 in the water never rest but shoot by 〈◊〉 〈◊〉 wicked of the world we see this working they desire 〈…〉 more For he that 〈◊〉 silver shall not be satisfied with 〈…〉 astes the fifth chapter and the 〈◊〉 they never finde any 〈…〉 cause their desire can never be satisfied Wherefore as Cains Land was Nod so Nimrod Cains Successor had 〈◊〉 for his Country that is confusion and
populus Dei Abrahami quia Deisunt protectiones terrae valde excelsus est Psal. 47. 10. Januar. 7. 1598. IT is a prophecie of the manifesting of Christ to the Gentils and of the gathering of them into the flock of Christ which is the third of the three benefits which we celebrate in the great solemnity of Christs birth and is called by the Fathers the Churches holi-day for Christ is the head to his Church and the Church is his body and the fullnesse of him that filleth 〈◊〉 in all things Ephesians the first chapter and the twenty third verse 〈◊〉 signifie unto us that Christ is an unperfect head till all the body consisting both of Jews and Gentils be gathered to him Christ had a Church before his nativity which was the Synagogue of the Jews but he had not a Church of the Gentils till he was come in the flesh Presently after his birth some of the Gentils which came from the East were called to be as it were Proctors to the rest of the Gentils before which time they were not incorporated into the Church of Christ which is his body Ephesians the third chapter and the sixt verse Neither is it said only of a few of the Gentils or as Christ saith A scattering of the Gentils John the seventh chapter and the thirty fift verse But the whole company of the Gentils or as the Apostle speaks That the fulnesse of the Gentils should come in to be of Christs Church Romans the eleventh chapter and the twenty fift verse Not a few of the common people but the Kings and Princes of the people And this is Christs second nativity For as he was first born at Bethlehem of his mother the Virgin so he hath another birth foretold by the Prophet Psalm the eighty seventh and the third fourth verses I will think of 〈◊〉 and Babiton behold Palestina Tyrus and Ethiopia loe there is he borne not at Sion only but among the Gentils he shall be manifested to be the God of the Gentils as well as Jews In those words we have first a Prophecie Secondly A Reason rendred In the first we have to consider First The calling of the People Secondly Of the Princes of the people First touching the God of Abraham it is Christ whose day Abraham desired to see and in seeing whereof he did so much rejoyce John the eight chapter that is not only the day of his birth which he saw as we learn by the oath which he caused his servant to take Genesis the twenty fourth chapter but also the day of his passion which he saw long agoe and rejoyced in seeing of it when he said to his sonne Isaac in the mount The Lord will provide a sacrifice Hic providebit Dominus Genesis the twenty second chapter and the eighth verse Secondly The People of the God of Abraham are his children and posterity not only they that are the seed of Abraham comming out of his loyns and are the children of the flesh Romans the ninth chapter the eighth verse but the children of the promise for if they that come out of Abrahams loyns were only his children then the Agarins the Turks and Ismaelites should be the people of God but in Isaac shall thy seed be called They that lay hold of the promise by faith They that are of the faith are the children of Abraham Galatians the third chapter and the seventh verse That have the same spirit of faith the second epistle to the Corinthians the fourth chapter that Abraham had As the Apostle saith He is not a Jew that is one outward but a Jew inward is the true Jew Romans the second chapter the twenty eighth verse They that worship the Messias by beleeving in him with the faith of Abraham they are Abrahams children and the people of 〈◊〉 God which thing John Baptist affirmeth Matthew the third chapter God can of stones raise up children to Abraham So the Gentils which worshipped stones and therefore were like unto them Psalm the hundred and fifteenth were notwithstanding raised up to be children to Abraham Concerning which joyning of the Gentils to the Church of Christ which is the bringing of them into one flock John the tenth chapter and the sixteenth verse The ingraffing of them into the true Olive Romans the eleventh chapter And the incorporating of them into his body Ephesians the third chapter That we which are sinners of the Gentils Galatians the second chapter might have hope God hath from time to time left recorded in his word that this should come to passe And because under two or three witnesses every matter is established 〈◊〉 the nineteenth chapter and the fifteenth verse therefore before the Law we have chosen three proofs First Noah saith God shall perswade Japheth to dwell in the tents of Shem Genesis the ninth chapter and the twenty seventh verse Secondly In semine 〈◊〉 omnes gentes benedicentur Genesis the twenty second chapter And which 〈◊〉 the people shall be gathered to him Genesis the fourty ninth chapter and the tenth verse Again in the time of the Law three testimonies First of Moses Deateronomy the thirty second chapter alleged by St. Paul Romans the fifteenth chapter and the tenth verse Rejoyce ye Gentils with his people Secondly Of 〈◊〉 Numbers the twenty fourth chapter and the seventeenth verse There shall come a starre of Jacob and shall bring under all the sonnes of 〈◊〉 that is all wicked Thirdly Job who though he were a Gentile yet being a member of the Church of Christ did by a true faith confesse I know that my Redeemer liveth Job the nineteenth chapter After the Law and before the second temple the Prophet saith In the name of God Isalah the fourty ninth chapter and the fixt verse It is a small thing Hosea the first chapter and the sixt verse I will call them a people that is no people applyed by Paul Romans the ninth chapter And Joel the second chapter I will poure my spirit upon all flesh alleged by the Apostle Acts the second chapter and Romans the tenth chapter After the second Temple Agga veniet defideratus cunctis gentibus Hagga the second chapter Great people and mighty Nations shall come to seek the Lord they shall take hold of the skirt of him that is a 〈◊〉 and say we will goe with you Zacherie the eighth chapter and the twenty third verse And from the rising of the Sonns to the going down my name is great among the Gentils 〈◊〉 the first chapter and the eleventh verse This God hath from all times revealed That the gate of faith should be opened to the Gentils to enter into the flock of Christ. This was shewed by Abrahams matching with Keturah a Gentile by Mosos matching himself with Zipporah a Midianite and Gentile by Salomon matching with Pharaohs daughter as in the Genealogie of Christs birth Salomon is matched with Rahab Booz with Ruth to signifie that Christ should save both
which inward desire of revenge must likewise be overcome as the Apostle willeth Romans the twelfth chapter Avenge not your selves sed vince malum bono we must overcome the evil of our fleshly lusts and desires of revenge with the grace of mortification and patience 2. Extra Secondly The seed of the Serpent is without us for there are filii Belial of whom were those to whom Christ said John the eight chapter You are of your Father the Devil Such as will doe mischief for doing well such enemies are men of corrupt mindes and understandings that are destitute of the truth and are bold to say that gain is godlinesse from which we must separate our selves the first epistle to Timothy the sixt chapter and the fift verse And if we overcome in this warre then we shall be partakers of this promise But who overcommeth in this warre and who can say he is a conqueror in this battall The Apostle saith That he that sinneth is overcome of sinne and brought into bondage of the sinne the second epistle of Peter the second chapter and the nineteenth verse Therefore where the promise is here made only to him that overcommeth we must see if the Scripture offereth more graces James the fourth chapter and the sixt verse And if we look into Apocalyps the second chapter and the fift verse we shall finde there he that makes this promise offers more graces that is Remember from whence thou art fallen and repent and doe thy first works Dâ—… victoria So there are two victories the first is continere a peccato the other is paenitere de peccato If we cannot get this victory over the Serpent that he doe not cause us to sinne at all yet if we so farre overcome him that sinne reign not in our mortal bodies Romans the sixt chapter and the twelfth verse if we wound his head which was promised Genesis the third chapter and the fifteenth verse so as though he cause us to sinne yet he get not the head or set up his throne in our hearts then we are to hope that we shall be 〈◊〉 of this promise if we return from whence we are fallen and repent us of the sinnes we have committed and doe the first works then no doubt we shall be restored to our first estate and Christ shall give us a new right in the tree of life But he that either fighteth not at all but is at a league with Hell and hath made a Covenant with death Isaiah the twenty eighth chapter he that will deny sinne nothing but will fulfill the lusts of the flesh or if he fight yet he fight not lawfully nor strive to overcome but is content to follow every temptation as an oxe led to the slaughter Proverbs the seventh chapter and not only so but put stumbling blocks before himself which may make him fall Ezekiel the fourteenth chapter and use all means that he may be overcome And if having fallen they labour not to get the victory after by repenting of his former sinnes and doing the first works then they have no part in this first promise Men may draw neer to the holy mysterie of Christs body and blood and snatch at the tree of life but Christ gives it not except they be such as overcome either by the grace of abstinencie from sinne or of repentance and sorrow for sinne They may be partakers of the tree of life de 〈◊〉 but not de jure The bread of life is to them as the bread of wrong Proverbs the fourth chapter and the seventeenth verse and the bread of deceit which shall in the end fill their mouths with gravell Proverbs the twentieth chapter So both the promise and condition are touched But the question is How we shall overcome that we learn Apocalyps the twelfth chapter where the Saints are said to overcome the great dragon the old Serpent with the blood of the Lambe Which blood hath two uses First that which the Apostle calls the sprinkling of the blood of 〈◊〉 Christ the first epistle of Peter the first chapter and the second verse Secondly That by receiving the cup of blessing we are partakers of the blood of Christ the first epistle to the Corinthians the tenth chapter and the sixteenth verse So that in these words is a reciprocation vincenti ut comedat comedenti ut vincat dabo edere the body and blood of Christ is the fruit of that tree of life which the Apostle speaks of the first epistle of Peter the second chapter and the twenty fourth verse That he bare our sinnes in his body upon the tree Of which fruit whosoever are partakers in the Sacrament when it is ministred to them doe receive power to overcome that so they may eate of the tree of eternal life For in this Sacrament we have both a means of victory and a pledge of our reward that is the life of grace begun in us here to assure us of a glorious life in the world to come Every tree must have a root and the root of that tree which Christ speaks of is here in this Sacrament for in it is sown in the hearts of the receivers as it were a kernel which in time shoots forth and becomes a tree for as there was a death of the soul by sinne before God inflicted a death of the body so answerable to that first death of sinne there must be in us a life of grace which is the root of that tree from whence we shall in due time receive the life of glory In this sacrament the tree of the life of Grace is town in us that is a measure of grace wrought in our hearts by the power of Gods spirit by which we shall at length attain to eate of that tree which shall convey unto us the life of glory As there are two trees of life so we must have a double Paradise We must have liberty to be of the Paradise on earth that is the Church Militant which is called hortus conclusus Canticles the second chapter before we can be received into the heavenly Paradise that is the Church Triumphant So there is a plain analogie between those As when we are dead in sinnes and in the uncircumcision of the flesh Colossians the second chapter and the thirteenth verse we receive the life of grace by the sprinkling of the blood of Christ in baptism so when we are fallen from the life of grace and are restrained from the life of God Ephesians the fourth chapter and eighteenth verse and dead in trespasses and sinnes Ephesians the second chapter then we obtain victory against sinne and death by the blood of the Lamb being drunk in the Sacrament Apocalyps the twelfth chapter and the eleventh verse For if the material tree of life in Paradise received such influence from God Genesis the third chapter that being dead in it felse it had power to convey the natural life of our Parents while they eat of