and the eighteenth chapter The King is to goe out and in before the People the first book of Samuel and the eighth chapter So the people will follow the King if he be good they will tread in his steps When Jothan reigned the people were good But when Achan came they turned with him to Idolatrie So it fell out with Ezechiah and the people with Manasse and his people with Amon and his people Joshuah and his people Nobile mutatur semper cum principe vulgus So that God is more exalted when he inclines the hearts of Kings to follow Christ and to cleave to the Church When the Kings offer bountifully to the 〈◊〉 as David did then will his people but if he withdraw his liberality they will draw away too Hereupon Christ when the Greeks desired to see him said The hour is come that the sonne of man must be glorified John the twelfth chapter The other two wayes are as a reason Because the shields of the earth are the Lords his name is exalted This was the reason that moved Constantine he saw God had a power to protect and give victory and therefore imbraced the Christian Religion God saith to Abraham I am thy shield Genesis the fifteenth chapter And of him David saith He is a sheild to them that trust in him Psalm the thirty third Constantine saw in Heaven the signes of the Crosse on which was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this thou shalt overcome wherein God shews them that he 〈◊〉 power to defend and give victory therein is his name exalted When they fee that they will take hold with the Jews and say God is with them Zachery the eight chapter The other way is because God is exalted therefore he will defend the earth as with a shield This is a motive to make men become religious and when they are so then followeth defense and safetie which is the effect of magnifying Gods name When we take the shield of faith and beleeve in God Ephesians the fift chapter Then he will compasse us with his faith as with a shield Psalm the fift chapter His faithfulnesse and truth shall be with us and in his name shall his horne be exalted Psalm the eighty ninth Therefore Moses having exalted the name of God in Horeb because they were delivered and built an Altar called The Lord is my banner Exodus the seventeenth chapter and the fifteenth verse The name of the Lord is a strong Tower Proverbs the eighteenth chapter The Church is like the Tower of David which had many shields Canticles the fourth chapter To signifie that because the Church doth exalt and magnifie the name of God therefore he doth defend it by a thousand means And therefore the Apostle saith That godlinesse hath the promise of this life as well as of the life to come the first epistle to Timothy the fourth chapter So that whether way soever we take it it teacheth us That love is the end of the Commandement out of a pure heart and good conscience and faith unfeigned the first epistle to Timothie the first chapter It doth teach us to walk in the simplenesse of the faith of our Father Abraham and to doe his works John the eighth chapter It teacheth us to exalt and magnifie Gods name for exaltatio nominis Domini 〈…〉 Et inutilem servum ejicite in tenebras illas extimas illic erit fletus stridor dentium Matt. 25. 30. Jan. 16. 1598. THE sentence which passed upon the unprofitable servant had two branches First A sentence of deprivation Taking the talent from him Secondly A sentence of translation and giving it to him that hath ten talents Now the talent being taken away The servant himself is cast into utter darknesse These two parts of his punishment are by good order joyned together not only that the talent should be taken away but that punishment should be laid upon his person that not only the tree should be cut down and be deprived of all power to fructifie but to be cast into the fire Luke the thirteenth chapter the wastfull servant must not only lose his office but must give an account of his Stewardship Luke the sixteenth chapter It were well if he might only lose his talent and himself escape utinamperiret pecunia modo ne suo periret but it agreeth with Gods Justice that as the talent was lost through the negligence of the unprofitable servant so now the servant should perish for the honor of the talent And it stands with Gods wisdome so to punish the unprofitable servant for if the salt be unsavery it is good for nothing but to be cast out Matthew the fift chapter And when the tree brings no fruit troubles the ground it is fittest to be cut up Luke the thirteenth chapter that others may be planted in the room of it that will bear fruit Wherefore as when Saul had lost his spirit the Kingdom tarried not long with him after so if our talents be once taken away we may look that God will lay a punishment upon our persons If we fall from our first love Apocalyps the second chapter and use not our talents to Gods glory we may justly fear our persons But as God did first command Lot to goe out of Sodom before he destroyed the Citie it self so he will first take away the talent that it perish not and after the person shall be punished The punishments inflicted upon his person are reduced to two Being first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Touching the first he saith Cast out the unprofitable servant that hath done nothing to my glorie not servum peccatorē Luke the 〈◊〉 chapter nor the riotous servant that wasts his Masters goods but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that doth no good with the talents committed to him sic sic in virido Luke the twenty third chapter If he shew such cruelty towards him that was only unprofitable and did no good how severely will he punish those that doe hurt with their talents that are riotous and mispend their whole talents Three things make his punishment grievous First That he is punished with a separation Secondly It is with a violent separation Thirdly This separation is with disgrace and shame For the place from which he is separated as the Apostle saith It doth not appear what we shall be the first epistle of John and the third chapter So it appears not to us what the place is whither we shall be gathered if we use Gods gifts as we ought But as he speaks of the person so of the place We know that it is an excellent place a place of such glory as the eye hath not seen the first epistle to the Corinthians the second chapter Such glory as all the afflictions of this life are not to be compared with it Romans the eighth chapter and therefore to be cast out from this place will be a heavy sentence The
these sensible and visible Heavens so must we for these invisible and incomprehensible Heavens which we enjoy only by hope and faith for seeing we know that he created them to be a dwelling place for his Saints John 14. 2. we must not only praise God with thankfull hearts for it but also prepare our souls that we may be meet to be received into them with the wise Virgins evermore praising him for that although he hath not made us Haeredes regalis mansionis here on Earth yet he hath called us to have mansionem in regno Coelorum which he send us which hath purchased it for us cui honos gloria in seculum Postea dixit Deus confluant aquae istae quae sub hoc Coelo sunt in locum unum conspicua sit arida fuit ita Gen. 1. 9. THE action of the second day was suspended as I told you the last time and in some sort left undone and unperfect by reason that the Prophet delayed and deferred the approbation of the Heavens untill he should shew us what should become of the nether waters then separated wherefore having declared how the upper waters being lift up were stretched and spread abroad and made a Firmament now he sheweth how the nether waters below were gathered together to make the Seas and withall he sheweth us the Earth which as St. Ambrose saith lay as a wrack in the middest and bottom of the waters was by Gods word drawn up and brought to light and made profitable for man and beast For after the swadling bands of darknesse were removed and the disordered course of waters well ordered and disposed then the eye of Gods providence from which nothing is hid beholdeth the Earth which was covered and swallowed up in the deep Psal. 104. 6. and so he delivereth it of his goodnesse both from the outward impediments of the waters which kept it from the sight of the light and also from the inward and naturall inconvenience of emptinesse by which it was unmect for any living thing to dwell on it which mercy of God because it sheweth it self to Earth we are earth dust and ashes therefore it doth so much the more neerly teach and concern us though light was made and the firmament framed yet both these parts of the world and the world it self was unperfect untill the Earth was discovered Therefore Moses telleth us that God did as it were make haste and speedily passe over the first and second day that he might the sooner come to the Earth which in the next place he frameth partly to shew that he is not bound to any course or frame in building his house as to descend orderly from the cealing of Heaven down to the foundation of the Earth and partly to manifest his spirituall care and providence that he hath for the Earth and earthly things indeed as the Prophet telleth us Esay 45. 18. God made not the Earth in vain but to this end that it might be habitable but it passeth our capacities to think that God would put it to so honourable a use as to be the place on which he would set his chief delight But whereas we would think that God being in Heaven would not abase himself to vouchsafe to look down on the Earth in this miserable and desolate case yet now this third day being come in which the Earth should be made and perfected we see God adorneth this work with a double Precept with two actions and a double approbation to shew his speciall care and delight he had in this work for here is twice dixit Deus and twice fecit and twice dixit Deus bonum esse which repetition of redoubling we only see when there is another revolution and another third day in which God made man of the Earth to be the perfection of the Earth as it was the perfection of the world Therefore we see that though the Heavens were his own habitation and the Earth he meant to give and bestow on men 〈◊〉 115. 16. yet he seemeth to have lesse care and regard of Heaven than of Earth and to bestow as it were double pains and cost on our habitation over he did upon his own which is our great comfort that God rewardeth and esteemeth or respecteth so much this Earth 4 Parts In this dayes work we are to consider four parts each doubled First two Decrees then two Actions performed Thirdly by two accomplishments Fourthly by two approbations On the Earth we see two actions necessarily performed First the emptying and removing of that it should not have which was the outward impediment of a huge number of waters which hindred the sight of it and ability to be inhabited The second the delivering and removing from it his nether and inward inconvenience of emptinesse being void of all things meet for habitation and replenishing it with store and variety of Plants and Herbs c. And so having removed the outward and inward impediment Tohu Tobohu which it had within and without he finished the work of God getteth out a severall warrant to remove both inconveniences to this end that it be habitable and stored with necessaries for them that dwell therein The parts are the Decree and the Action the giving out of the Decree is to be considered in this word Dixit the tenor of the Decree is durable First for the removing of the waters Secondly for the appearing of the Earth The third and last place setteth down the accomplishment of it Touching the giving out of the Decree to omit the things before rehearsed I will deliver these three points First the giving out of it in regard of God Secondly touching the word Thirdly of the number 1. For the first Seeing Abraham maketh it a great matter Gen. 18. 27. that Earth should seem to speak to God we may think it a wonder and a strange thing that God should so abase himself as it were to behold much more to vouchsafe to speak to this rude and poor Creature which lay in worse and baser case than any other for whereas other Creatures in their imperfection had but one inconvenience we see this had two without and within Wherefore if we make this a matter of inquiry the Scriptures shew us this reason that it is Gods usuall custome and nature and delight to shew his goodnesse especially in exalting things humble and most base and to lift the poor out of the mire Job 5. 11. It is a known thing that God Humilibus dat gratiam Pro. 3. 34. which all the Apostles also teach wherefore the Earth being the lowest and basest and most poor and humble doth God of his grace and goodnesse choose to give it this grace and to exalt it thus The Prophet telleth us that God had made choise to dwell in two places Habitat aut in aeternitate or else habitat in humilitate that is he will no where dwell but either in the high Heavens
6. 〈◊〉 fides patientia integritas For if we so fear that we have faith and hope in Gods mercy and patiently endure as Christ did not digressing from righteousnesse for all the troubles of this life As these things in our hearts move well or stand still on earth so doe these four Beasts and streams in heaven move and flow to us or stand still from yeelding us any comfort Thus doth Augustine and Ambrose make a profitable resemblance and comparison between these things on earth and that which is in heaven that it may be a course to lead us to Paradise above Accipiens itaque Jehovah Deus hominem collocavit ipsum in horto Hedenis ad colendum eum ad custodiendum eum Gen. 2. 15. June 15. 1591. AT the eight verse before as ye remember we said that Moses did first deliver the Treatie of the place of Paradise which now he hath ended And now he intendeth to set down the manner of his placing and imploying him in that place His placing is set down here in two points 1. First By shewing us the place from whence God took him Secondly the place to which he brought him 2. Then he sheweth us that the things in which he was imployed were double 1. First in regard of his body He was enjoyned the duty of labour as is shewed in this 15. verse 2. Secondly In regard of his soul the duty of Obedience In the two next verses the Fathers term them Cultura horti Cultus Dei. We must begin with his placing Touching which first he telleth us that God took him from another place before he brought him to this If we ask from whence God took him We are to understand that he was taken out of the common of the World as when he had transgressed the commandement he was cast out into the wide world again Gen. 3. 23. The Prophet Esay seemeth to tell us that it is a very profitable meditation to look back into the former place and estate from whence we were taken Esay 51. 1. So did Anna in the old Testament I Sam. 2. 8. and Mary in the new Testament Luke 1. 52. in their several songs God doth raise the base from the dunghill and set them with the Princes of his People Psal. 113. 7. Joseph was taken from the Dungeon and prison Psal. 105. 17. and brought from thence to be chief Ruler in Egypt Moses was a mighty man and of great personage yet if we consider from whence he came we shall see he was taken out of the water Exod. 2. 5. c to his great honour and renown Gideon was taken from the flayle Judg. 6. 11. Saul with a naile in his purse and from seeking his Fathers 〈◊〉 1 Sam. 9. 1 2 c. David from the 〈◊〉 Psal. 78. 70 71. with divers others in the like sort the particulars would be over-tedious to recite This then being Gods course in Adam at the first from basenesse to honour from the wilde field to Paradise So ever after he used the same order in his posterity and therefore will have men consider and confesse their unde from whence they come So the old Church were bound to acknowledge their unde and to say Deut. 26. 5. My Father was a poor Syrian ready to perish with bunger and was after in cruel bondage in Egypt c. and from that poor and miserable estate the Lord brought us into Canaan c. This then kindly worketh in us the conceit of humility to consider and remember that first Man was a companion to Beasts both in the same common matter and place untill Good took and brought him into a more excellent place As we have spoken of the place from whence so now of the place to which he was brought That was Paradise wherein we must note that God brought him not thither only to shew it him that he might see it 1 King 8. 9. but that he might inhabite it enjoy it possesse and exercise himself in it to which he seemeth to have relation in the 10. Psal. 14. which proveth that Adam was not there natus sed positus nor thereof Dominus sed Colonus and he had it not by inheritance but by Deed of Gift not naturâ sed gratiâ he was not a Citizen but a Denizen he was a Proselite brought in thither from some other place 2. The second word was posuit as who would say Man was not able to put in himself he could not come thither alone but it was a thing supernatural even a speciall grace of God who put him in this place not mans natural wit or industry Wherefore this being a shadow and resemblance of Heaven it is sure that whatever we say it is not our merit or worthinesse our wit or any thing else which can bring us thither but only the free grace of God which as it teacheth us humblenesse in regard of our unde so it teacheth us thankfulnesse in regard of our quo whither that is Paradise a place full of all pleasant and profitable things and our thankfullnesse must be with trembling and fear Psal. 2. 11. Quoniam qui potuit poni potuit deponi qui potuit ferre potuit etiam auferre as he did indeed 3. The third point is his ut that is the cause and end for which God took him from the World and put him into Paradise which was to 〈◊〉 him some service both in dressing and keeping the Garden as also in doing homage unto him that he might know that he was but a servant in Paradise and had a Lord and Master Paramount farre above him and therefore that it was his duty to be carefull and thankfull to God for his benefits Also this labor was imposed him that he might understand that this Paradise was not an estate and place of his rest and all happinesse to be looked for but rather a place of strife Rev. 2. 7. which when he had performed at last he should be crowned with this end which is double and containeth the two vocations of every man The one respecting the Common-wealth The other God in his holy Church Touching the first which is set down in this verse concerning bodily labour there are two questions to be inquired of the one of Adam the other of Paradise Object The question concerning Adam is Why God should 〈◊〉 him to such labour seeing God purposed to place him in a most happy estate for it might seem a thing very inconvenient to impose labour to him which might marre and hinder all the felicitie and happinesse spoken of before Resp. For answer to that It is true which St. Augustine saith that indeed if we mean Laboriosum laborem it would have been a prejudice and let to his happinesse But if by this is understood only such a pleasant labor and exercise of body in which a man taketh more delight and comfort than by sitting still then we
and mother saying I have seen a woman in Timnah of the daughter of the Philistines therefore give me her to wife Judges 14. 2. The very Heathen doe regard the consent of Parents in chap. 34. 8. Hamor who was an uncircumcised man came to Jacob to ask his consent for Sechem that he would give his daughter Dinah unto his sonne for wife And in 2 Sam. 13. 13. Tamar answereth Amnon Defloure me not speak to the King my Father for me and he will not deny me unto thee As there must be no giving nor taking in Marriage without Gods consent I mean the Israelites might not take wives among the Idolatrous Heathen for God himself in Deut. 7. 3. saith Neither shalt thou make Marriages with them neither give thy daughter unto his sonne nor take his daughter unto thy sonne so must there be no marriage without the Parents and friends consent the Law is in the 22. of Exodus 16 and 17. verses That if a Man entice a Maid that is not betrothed and 〈◊〉 with her he shall endow her and take her to his wife Yet if her father refuse to give her to him there was no marriage but he should pay her money according to the Dowry of Virgins The consent of the parties Secondly In respect of their own consent The consent of the Woman is required After the Parents of Rebekah had agreed to give their daughter to Isaac yet they would have her to be called that she might also give her consent chap. 24. 39. and 57. God drew not Eve to Adam perforce but lead her willingly she was brought to him with joy and gladnesse as it is in Psal. 45. the 15. verse Hereby all enforced matches are condemned and all extort agreements are abrogated As those under age those that are made by mad and drunken persons are disalowed and may be undone The consent of such maketh not a match for tales non adduxit Deus such God bringeth not together Yet if a Christian man have a wife that beleeveth not if she be content to dwell with him let him not forsake her for the unbeleeving wife is sanctified by the husband their Children are holy which else were unclean 1 Cor. 7. 14. This is for their consent The contract and betrothing After the Parents and parties themselves have given their consent then commeth the contract the affiance and the espousals between them before the face of God for as soon as God had brought Eve unto Adam he said now in this present time She is bone of my bones she is my lawfull wife which you may see in the law of Nature for in chap. 19. 14. Lot called them his sonnes in Law that should have married his daughters after they were betrothed unto them if she be not betrothed she is called a Maid Exodus 22. 16. and after she is betrothed to an husband she is his wife Mary the mother of Jesus conceived by the Holy Ghost after she was betrothed unto Joseph before he knew her carnally before he was publiquely married to her as may appear by the 1. of Matthew 18. for Marie and Joseph were even then Man and Wife before God and therefore the Fathers say well that contractus facit consensum animorum The solemnity Next to the Contract is the Solemnity As in the Marriage of Adam and Eve it was solemnized before the glorious companie of heavenly Angells God himself as the Priest joyned them together he as a Father gave her unto Adam chap. 3. 12. and it was God that coupled them together Matthew 19. 6. She first entred into Gods house then into Adams house she first took God by the hand and then Adam by the hand And this Marriage must be our example for this is the Marriage Sermon to the whole world Man shall leave his Father and Mother and cleave to his Wife and after this they be Man and Wife before God and before Man Then followeth Gods blessing of them in chap. 1. 28. God blessed them and God said unto them increase and multiply and fill the Earth And the last point is of the unity By this union they are become one flesh and carnall conjunction is permitted them Abimelech for that out of a window he saw Isaac sporting with Rebekah said therefore of a surety she is his wife chap. 26. 8. But he that joyneth himself with his neighbours wife is not innocent Prov. 6. 29. The Wife hath not power over her own body but her Husband nor the Husband bath not power over his own body but his wife 1 Corinth 7. 4. The Gentils are inheritors of the same body with the Jews and the partakers of the same promise in Christ by the Gospell the third to the Ephesians 6. 2. The duties in Marriage Now concerning the Duties in Marriage whereof we will speak in general and then in several Faithfulnesse and Love The general duties which doe concern Man as well as Woman and Woman as well as Man which doe concern them both are two Faithfulnesse and Love Which two we must alienate from all other Women and appropriate them only to our Wives The heart of the husband trusteth in a faithfull wife Proverbs 31. 11. see 1 Cor. 7. 4 and 5. The one hath power over the others body Marriage is honourable and the bed undefiled but Whoremongers and Adulterers God will judge Hebr. 13. 4. Faithfullnesse is promised in the celebration of Marriage but the faithlesse Woman forsaketh the guide of her youth and forgetteth the Covenant of her God Prov. 2. 16. the paths of a strange Woman are movable Proverbs 5. 6. there is no faith to be reposed in such a Woman The other dutie is Love For that Woman was taken out of mans side she was his 〈◊〉 closse to his heart which is the seat of love Man must love her as his part and she must also love him for that he was wounded mortally for her sake and had been in great danger of his life had he not had so excellent a Physition and Surgeon to close up his side again Man is the Image and glory of God Woman is the glorie of Man 1 Cor. 11. 7. And again A vertuous Woman is the crown of her Husband Proverbs 12. 4. There is a communion of their name and of their nature which will move mutuall love which procureth inward comforting and outward cherishing for no man ever yet hated his own flesh but nourisheth and cherisheth it Ephesians 5. 29. The Woman must be subject to the Man and the Husband must give honour to the Wife as to the weaker Vessel 1 Peter 3. 7. The man is as the stock the woman as the branch the wife must be loving for a contentious and angry Wife is condemned Proverbs 21. 17. And Husbands must love their Wives and not be bitter unto them Colos. 3. 19. This mutuall love must be above the love to the Parents or to the Children there was a
eam gustare therefore it seemeth that it went even against her stomack so much as to name it besides this she also 〈◊〉 the Commandement making it heavier than indeed it is amplifying the severity thereof making it as heynous and odious as may be saying we are forbidden not only to eat of it but also we are restrained so much as once to touch it which we see is not once mentioned in Gods precept for it was not a restraint of the fingers as to say touch not handle not but only of the teeth and tongue tast not neither eat of it To alter Gods word is a foul fault but with an ill minde to add or detract from it hath a grievous threatning and curse annexed to it both by Moses the first and St. John the last pen-man of the word of God we see then that this her addition is signum displicentiae which secret dislike of Gods Law being cast into mans hearts doth at last make them break out into that outrage and rebellion against it as to say Psall 3. 3. Let us break his bonds and cast away his yoke from us which are called the Sonnes of Beliall that is such as willingly would be subject to no Law it maketh men first in minde to esteem Gods word as a heavie burden Jeremiab 13 33 and it causeth men at last to say as they did John 6. 60. durus hic Sermo est quis ferat As therefore that is true which St. John saith 1 Jo. 5. 3. Qui deum diligunt iis man data ej us non sunt gravia so è contra we may inferre this generall rule Cui displicet praeceptum aggravat illud for want of will doth make Verbum veritatis esse Jugum Servitutis and so with offence the wicked ones of the world doe cast it from them Now we come to the punishment of which we say that as we ought to amplifie Gods goodness and liberality to stirre us up to obedience so we should enlarge and plainly set out Gods justice and severity that fear thereof might keep us from sinne But it is Gods judgement oftentimes seen that they which will not see Gods goodness by thankfulness shall not see fearfull vengeance untill they seel it because of the hardness of their hearts Eve which before so enlarged Gods restraint making a mountain of a 〈◊〉 molehill now is as farre wide on the other side abridging the penalty into two words whereof the one is but as it were half a word because forte sheweth that she half doubted of that she said for whereas God doubled both the argument of his liberality before saying comedendo liberè comedes and also the argument of his severity saying moriendo certè morieris the one the rather to make them obey the other to keep them from sinne Eve taketh upon her to single them both at the last because fear might not too much terrifie her she qualifieth with forte q.d. peradventure if we sinne you shall die and peradventure no so that the full perswasion of the truth and certainty of Gods word is decayed in her and indeed this is the behaviours and natures of all wicked ones by this né forte to incourage themselves to goe forward in sinne and transgression for if they did perswade themselves and fully believe the certainty of Gods word that God indeed would so severely punish sinne as his word doth shew no doubt then they would never dare to break Gods Law it would be as a bridle to pull them back from evill This her dealing then is an argument of the decay of her faith by wavering doubts for as she hath let goe her hold and hand-fast of love and liking Gods word and made the knot of faith very loose so now there is nothing but fear of punishment which enforceth her yet to hold her to God and to keep her back from open rebellion and disobedience for if it were not for ne fortè which doth trouble her minde if she were once sure of nequaquam moriemini instead thereof why then the match were fully made and she would without delay eat of it as we shall see hereafter Now we see unto what the Devill hath brought her love is gone faith is faint and fear is feeble hanging but by a small thread for she is come to that pass as to make death a peradventure a thing very doubtfull whether it will come or noe saying fortè moriemini whereas indeed she of all other things in the world might have been most fure of this and said certè moriemini for this is the Decree of God that seeing we dallyed with his judgements threatned and doubted of it as a thing of hap-hazard therefore God by his Decree hath made it a Statute of all other most certain never to be repealed or reversed to any for it is made a Law and Statute that all sinfull men shall once most certainly die to teach us that this threatning was not in vain and to make us not to dally with the fearfull judgements of allnighty God not to doubt of them as our Grandmother Eve did Now let us work the means and degrees by which the Serpent led her from innoceny unto finne First her mislyking conceit not content with Gods goodness but suspecting his hardness corrupted her will and decayed her love to God and delight in his word Then these questions cur nè corrupted her faith which shewed it self in her ne fortè so that faith being qualified instead thereof the Devill did plant doubt and unbeleefe love being allayed instead thereof he placeth discontentment and mislike God gave her sure hold 〈◊〉 and bound her to him by a threefold Gable which one would think should not be thus easie broken namely by love faith and fear but the Serpent having shorn asunder the cords of faith and also filed the links of love now all the hold she hath is only by fear which when the Devill seeth to be somewhat loose and that it stood upon fortè we shall see how suddenly he will snatch that out of her heart and so make her reach out her hand unto finne This then is fumus incendio praecedens we shall see the firie flame insue this smoke wherefore we must listen to the counsell of the Wiseman ergo nos quantum in nobis est è lubrico recedamus for where the Serpent hath made the ground slipperie there our nature can scarce stand upright let us not therefore give any occasion to the Devill open not any gappe to his temptations as she doth but resist the Devill and he shall flye from thee without doing thee hurt And thus much of the first part of their conference Dixit vero Serpens ille mulieri non utique moriemini Novit enim Deus quo die comederitis ex eo aperturos se oculos vestros vos fore sicut Deos scientes boni mali Gen. 3. 4.5 Novemb. 20. 1591. THese words doe
and commendeth the poor widows oblation Luke the twenty first So both Cain and Abel bring their offerings to God The things they had in common are Three First Offerings Secondly To offer to God Thirdly They offer of their own and that which they had gotten by their honest vocations 1. We may not worship God with empty hands or give that which cost nothing First In that they both offer something it is plain we may not worship with empty hands Exodus the twenty second and give him that which cost us nothing in the second of Samuell and the twenty fourth chapter Our service must be as Paul speaketh in the first to the Corinthians the ninth chapter and the eighteenth verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such are worse than Cain for he brought somthing and therefore shall condemn those that content themselves with the sacrifice of the lips The oblation is originally Mincah that is a thing brought not 〈◊〉 from them they must proceede of a willing affection and therefore also are called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Psalmist saith in the twenty ninth Psalm afferte Deo They thought it not a weariness to serve God as the people did Matthew the third They considered he was a God of infinite Majestie and power in comparison of whom all the Kings of the earth are but crickets and grashoppers Isaiah the fourtieth and the twenty third verse 2. Both offered to God and not to Idols Secondly They both offered to God not to Idols Hosea the second not to the creatures as the Sun and Moon and stars of whom they say Jer. the fourty fourth and the seventeenth verse Let us offer up Cakes to the Queene of heaven Much lesse doe they offer to Devills in the first to the 〈◊〉 the tenth chapter and the twenty sixth verse nor to their own bellies and backs making their bellies their God and sacrificing to their backs on which they think they never bestow cost enough 3. Both offered that which they had lawfully gotten Thirdly they both offered of that which they had gotten by their own labour and industrie It was not the fruit of sinne for God saith I will not have the price of a whore in the twenty third of Deuteronomie and the eighteenth verse no sacrifice be it never so beautifull shall come into Gods house if it be unlawfully gotten But we must offer to God that which we have gotten by following some honest calling Three severall differences in the sacrifice The things which they had in severall are three 1. The time when they offered The first is the time when they offered which circumstance and the rest sheweth that there is a great difference between their sacrifice for the Holy Ghost is 〈◊〉 diligent to set down Abell's sacrifice than Cain's Of Cain it is said he offered in fine dierum that is it was long before he could 〈◊〉 in his heart to give somthing to God but Abell gave primitias the first thing that ever he had Cain served himself first and God after But Abell did contrary Cain served himself first and God last but Abell was carefull of Gods service in the first place and after provided for himself And this is a materiall point diligently to be considered There are none so hard hearted all their life long but if they draw near their end that sickness come then they will offer in fine dierum and in novissimo die Jer. the fift Those are times that will compell men to be mindfull of God But if we will have our offerings pleasing to God they must be primitiae 2. Difference in the things which they offered Secondly that which they had in severall was the thing it felf which they offered which was diverse and different God doth not 〈◊〉 fault with Cains offering but maketh choyce of Abel's Cain's was that which came next to hand for Cain offered to God that which came first to hand any thing as he thought was good enough Abel's was the first and fattest of his sheep but Abell made choyce of the fattest of his sheep As God is the first and best thing so he offered to God the first of his sheep and the fattest among them But Cain confounded this order Of the difference of whose minds in offering these verses are witnesses Abel when he would offer saith Sacrum pingue dabo nec macrum sacrificabo Cain saith Sacrificabo macrum nec dabo pingue sacrum Cain was of the same minde that the Priests were that would be served before God had his part in the first of Samuel the second chapter and sixteenth verse So Cain will have enough for himself before he will once offer any thing to God Secondly when he doth offer he maketh no choyce of his oblation but thinketh any thing good enough but the Prophet saith Cursed be he that offereth a lame offering to God and sacrificeth a corrupt thing for I am a great King Mal. the first chapter and the fourteenth verse Offer such to thy Prince would he be content to accept such offerings but we will offer the best things to earthly Princes how much more to the great King of Heaven and therefore the Wiseman saith Honour God with thy substance and that with the first fruits of thine increase Proverbs the third and the ninth verse 3. Difference in the persons that offered The third thing observed by the Apostle is the person of the party that offereth Abel was a faithfull man that made his sacrifice the better accepted Heb. the eleventh and the fourth verse By faith Abell offered a better sacrifice than Cain the faith of Abel was his assurance that God was a great God and would not accept of lame offerings and therfore is carefull to bestow the best and first thing he had Abel's was to testifie his faith in Christ and to expresse his thankfulness For knowing that sacrifices are testimonies of the thankfulness of the heart Abel to testifie his faith in the blood of Christ and to expresse his thankfulness for the same doth choose out of his flocks the fattest of his sheep Faith maketh men offer often and of the best things Faith maketh men offer often and better things but they that are without faith care not how few times they offer nor how small their oblations be We are to know therefore that these two may not be severed neither fides from obtulit nor obtulit from fides where there is faith there will be offerings for so saith the Apostle that from the increase of faith there was an increase of offerings in the Church But when there is little faith or none at all as in Cain there are offerings seldome made and when they offer it is the smallest and meanest things they have the second to the Corinthians the eighth chapter and the seventh verse As ye abound in faith and word and knowledge and
building of the Tabernacle as it is in the 〈◊〉 fift chapter of Exodus and therefore the poor widow was commended no less for that little which she put in of her penury than the rich men in the one and twentieth chapter of Luke The Churches of Macedonia were so carefull hereof that in their extream penury their liberalitie abounded in the second Epistle to the Corinthians the eighth chapter and the second verse they were willing to their power and beyond their power to shaw their liberality The difference between almes and offerings There is a difference between almes and almes as Paul sheweth in the twenty fourth of the Acts and the seven centh verse I came and brought almes and offerings That distribution which they of Macedonia made to the poor 〈◊〉 at Jerusalem in the fifteenth chapter to the Romans and the twenty sixt verse is not that oblation which the Apostle speaketh of in the fourth to the Philippians and eighteenth verse where the Apostle saith I received from you an odor that smelleth sweet a sacrifice that is acceptable and pleasant to God That which is offered to Christ and given to holy uses is one thing and that which is given to the poor is another Note For the offerings themselves both Cain and Abel offered but not alike Abel had respect what he offered and made great choice of his oblation he offered not in firse dierum as Cain but primitias gregis and not the meanest but the fattest of his sheep and therefore God hath speciall regard of Abel But as for Cain as he had no regard what he offered so God had no repsect to his 〈◊〉 The quality and quantity of Abel's sacrifice As here Moses sheweth the quality of Abel's offering that it was the fattest he could finde so the Apostle sheweth the quantity of it obtulit plurimam hostiam in the eleventh to the Hebrews and the fourth verse for he had a regard to the Majesty of that great God from whom he received all that he had and therefore serveth him with the best How Gods eye was upon Cain and his sacrifice But to Cain and his oblation he had no regard Gods eye upon Cain was not as the eye of a Cockatrice that is hurtfull only he dealeth with Cain privatively and not positively withdrawing from Cain that favour and good liking which he shewed to Abell The question is therefore why Cain was not regarded If the same faith had been in him which was found in Abel he had been respected He had obtulit as well as Abel but not fides but because he wanted faith his oblation and his person was not respected quia sine fide impossibile est placere Deo Hebrewes the eleventh chapter and the sixth verse What an oblation is Oblation is an outward testimony of that inward reverence we have of God whom we acknowledge to be our superior How to be offered from whom we receive all help and succour Note and to whom therefore we submit our selves This perswasion of Gods goodnesse must first be setled in our hearts and then we outwardly testific our faith that when we offer to God a little we testifie that all cometh from him But this faith and inward perswasion Cain wanted and consequently in making an outward testimony of that which was not in him he played the hypocrite and was therefore rejected Men doe first require the heart and inward affection and then the outward testification much more will God require it at our hands and we cannot deceive him with outward shewes who trieth the 〈◊〉 and heart Second question Secondly but why did Cain offer If he had offered by faith it would have brought forth as good effects as Abel's faith did Respects why Cain offered But therefore he offered not by faith yet he must of necessiry offer for these respects 1. fearing more to offend his Father than God First as Esau forbore to kill his brother till the dayes of mourning for his Father came Genesis the twenty seventh and the fourty first verse because he durst not offend his Father so Cain offered because he durst not offend his Father Adam being a religious man would have been offended if he had not offered so the reason why his offering was not respected was because his fear toward God was taught by mens precepts Matthew the fifteenth chapter this was the way of Cain of which the Apostle saith woe be to them that follow the way of Cain Jude the eleventh verse Men pleasers hypocrites Secondly he thought he must of necessity offer to please other men for he was in the number of those that have a shew of godliness but deny the power thereof the first to Timothy and the second chapter and this makes the sacrifices of the wicked abominable before God because they come as though they had respect to serve God only but it is but to please men Third question Thirdly seeing faith is the gift of God why was he not endued with faith which might make his person and his oblation acceptable to God as well as Abels The answer is out of Job He was one of those that are abhorrers of the light rebelles lumini the twenty fourth chapter of Job and the thirteenth verse What the light of nature taught Cain in offering what ground had Cain to offer but only the light of nature which taught him that God only is able to help in time of need that it is he that gives all things But it tels us not only thus much but shews us what kinde of oblations must be offered to God that is prima primo and the best things to him that is best and of greatest majesty The Lord is a great King and his name is terrible the first chapter of Malachi and the fourteenth verse therefore we must beware what we offer to him Question answered Rebels to the light of nature deprived of the light of faith and why But Cain was rebellious to this light and because he used this talent evill he is deprived of this light of faith the twenty fifth chapter of Matthew and the twenty eighth verse for the light of nature is as the light of a candle shining in a dark place till the day star that is the light of faith arise in our hearts the second Epistle of Peter the first chapter and the nineteenth verse And he that is not faithfull in little how shall much be committed to him the sixteenth chapter of Luke and the tenth verse he had respect to nothing but to please men that are but flesh and blood and therefore the meanest things he had served his turn Note well the summe of desires to be prayed for Lastly If this be the summe of all our desires which David prayeth Psalm the one hundred and ninteenth and the one hundred and thirty second verse Look upon me and be mercifull unto me
as thou usest to doe unto those that love thy name And to imitate We must imitate them that by faith have pleased God we must have both the faith and offerings of Abel and Abraham and unto these we must add that our offerings come not from us agre in fine dierum but that they be primitiae they may not be the leanest of our sheep but the fattest The offerings of Wordlings but if we examine the faith and offerings of the world we shall finde the greatest part goe the way of Cain they offer in sine dierum and without any choice the vilest things they have and many are worse than Cain for whereas he offered many desire such a Religion wherein they may come before God with empty hands they would offer a sacrifice that cost them nothing the second of Samuel the twenty fourth chapter and the twenty fourth verse the first to the Corinthians the ninth chapter and there is another degree of men that content themselves with pirituall scrifices some will be content to add vitulos labiorum that is not only conceive som good meditations for a time but hear a Sermon praise God with a Psalm but as for a real oblation they bring none But this was not Abels faith his was an offering faith if we will be saved as he was we must bring his faith to God and shew the effects of it Fides and obtulit must not be severed for that is abomination Examination of offerings If our offerings be in fine dierum if they be the meanest things we have then they are 〈◊〉 sera rejectionis oblationes We must consider and ballance that which we offer to God with that which we offer to our bellie whom wee make our God as it is in the third chapter to the Philippians and that we offer to our backs in the first Epistle to Timothie the second chapter and the ninth verse in costly apparell If therefore we have been slack and unwilling to offer to God Note we must henceforth offer more franckly and pray that God would continue this purpose in our hearts to offer to him in the first book of Chronicles the twenty ninth chapter and the 〈◊〉 verse because this is a savour and smelleth well and is acceptable to God Philippians the fourth chapter and the seventeenth verse If we will have the true faith it must be that faith that doth worke by love in the fift chapter to the Galatians and the sixt verse that it be like Abrahams faith which did cooperare operibus in the second of James and the twenty second verse and such a faith as hath joyned to it love and all other virtues in the second of Peter the first chapter and the second and third verses For where there is great faith there will be great sacrifices and oblations in the eighth chapter of the second Epistle to the Corinthians Qnapropter accensa est ira Kajini valde cecidit vultus ejus Gen 4 5. May 6. 1599. IN which words as we see the originall taint and corruption that came into our nature by the disobedience of man breaketh forth for here originall sinne sheweth it self first in Cain in whom we see that verified which the Apostle affirmeth of all men that there is a spirit in us that lusteth after envy in the fourth chapter of James and the fift verse For here the envy of Cain is manifest in that he is angry because God did approve Abel's sacrifice and respected not his This envic and malice of his proceeded from the Devill who is called the envious man Matthew the thirteenth chapter and the nineteenth verse for that he soweth envy and all other vices in the hearts of men There went another sinne before envy For where Abels sacrifice was done in faith and therefore respected we have shewed that Cain offered only to please men and consequently whatsoever he did was hypocrisie which albeit it goe before his envy yet it is only in the heart But the first sinne that shewed it self outwardly was his malice and envy against his brother where we are to note the proceeding of sinne Envy beginneth with Hypocrisie First He began with hypocrisie within Hatred followeth and then follows hatred and envy without Breach of faith to God causeth breach of charity to men for if shipwrack be made of faith towards God charity towards men will not long be unbroken If the end of the promise which is faith in the blessed seed of the Woman be not regarded the end of the commandement which is love in the first epistle to Timothie the first chapter and the fift verse will little be respected For as Saint John saith This command we have from him That he which loveth God should love his brother also But he which loveth not his brother which he seeth how shall he love God which he hath not seen the first epistle of John and the fouth chapter In the words themselves there are two things expressed First a heavinesse or anger conceived Secondly the abating of his countenance that is Cains sinne in an inward imposthume and an outward jaundise But in the first we are to marke It is not said he was displeased or angrie but wrath and exceeding wrath the inward infection was come to a suppuration It was not envy only but also hatred which made him proceed to the murthering of his brother the first epistle of John the third chapter Note The heart heavie it is distempered If we inquire why he was heavy We shall finde that to be for that his heart was distempered either against God or his brother either against him that did respect or against him that was respected Heavinesse the first fruit of sinne The first passion or affection of our nature mentioned in Scripture as we see is heavinesse which is the first fruit of sinne and of it self is neither to be condemned nor commended for ex peccam 〈◊〉 tristitia And as the worm cats out the timber wherein it was bred so sadnesse being bred of sinne is the bane of sinne for there are two sorrows in the second epistle to the Corinthians and the second chapter Tristitia secundum Deum tristitia secundum seculum The Godly sorrow is commendable for it brings forth repentance but the worldly sorrow causeth nothing but death and eternall destruction If Cain was sorry because he offered not his sacrifice in faith as Abel did he is not to be blamed but his sorrow was a worldly sorrow and therefore to be condemned As the King said to Nehemlah Why is thy countenance sad seeing thou art not sick this is nothing but sorrow of heart Nehemiah the second chapter and the second verse So where we see Cain heavy and his countenance cast down we may gather that he is disquieted and sorrowfull for 〈◊〉 and charity whose property is to think the best the first epistle to
between faith and natural affection which he felt when he was commanded to offer up his 〈◊〉 〈◊〉 and those agonies which David selt in his own heart Psalm the fourty second Why art thou so heavy O my soul Psalm the seventy seventh and the eighty ninth verse These Combats and spiritual Battails were more grievous to David than those which he fought with the Philistims with Saul or any other outward enemies whatsoever The Battails fought between these two parties are in Scripture four The first is that which in the beginning was fought between them that when the one said Isaiah the fourteenth chapter and the thirteenth verse ascendam the other went down when the one said I will sit they said he should stand Daniel the seventh chapter when the Dragon said I will be like the most high the other said Michael who is like God The second is that which Jude speaketh of that there was a conflict between Michael the Archangel and the Devil about the doad body of Moses verse 9. The third is mentioned in Daniel the tenth chapter the thirteenth verse where when the Church was in thraldom and captivity under the Persians and Chaldeans the Dragon would have kept them still in bondage but Michael fought for their 〈◊〉 The fourth Batrail is that which is here fought by Michael for a full deliverance of the Church for we see the Dragon stood before the woman that was ready to be delivered that he might devour the child verse the seventh And because he was taken up unto God the Dragon persecuted the woman And for that he could not prevail against her he made warre with her seed Apocalyps the twelfth chapter and the thirteenth verse that is with them that keep the commandements of God For if the Devil fought with Michael for Moses body being dead de 〈◊〉 Jude the ninth verse much more will he fight for Christ being borne If he warre against the Synagogue of the Jews much more against the Church of Christ consisting both of Jews and Gentils And as the Angels offer fight for the one so will they for the other For it is plain that the Angels are first in arms when any injury is offered either to the Child or the Woman or to her seed What this Battail was between the Dragon and the Child the opinion of the Church is That albeit the Devils by their creation were glorious Angels yet they might be content not to presume so farre as to be like the most high but after the manifold wisdome of God was made known by the Church unto principalities and powers Ephesians the third chapter and the tenth verse that is when they saw it was Gods will that the Child born of our flesh and taken out of the earth was taken up into Heaven to the throne of God This was it that stirred them up to battail For howsoever they be constrained to submit themselves to God yet they cannot abide to honour a peece of clay And albeit they could not be equal with God yet they would retain a superiority above men which thing being not granted them they are incensed against Christ They think it a great indignity howsoever they have done service to men tanquam Domini as things pertaining to the Lord that now they should doe service to men tanquam Domino But this they are inforced to perform to Christ who is exalted in his Humanity and in as much as Christ hath taken our nature they must adore our nature This is that which the Dragon and his Angels would not yeeld unto But they prevail not in this fight Again the consideration of this which the Apostle 〈◊〉 That God spared not the Angels that sinned the second epistle of Peter the second chapter Angelis peccantibus non pepercit may greatly provoke the Angels to battail That albeit he spared not the Angels that sinned yet he will spare men when they sinne this is a great assault But that is more Nusquam Angelos assumpsit sed semen 〈…〉 Hebrews the second chapter and the sixteenth verse That he will not grace the names of Angels as to assume their nature but prefers the nature of man and that they must adore that person that is be come man this might be a 〈◊〉 remptation As also that which the Apostle affirms the first epistle to the Corinthians the sixt chapter and the third vorse That the nature of man shall judge Angels this might greatly offend them And the Dragon and his Angels will no doubt suggest these thoughts into Michael and his Angels but yet they 〈…〉 The more high and honourable any spirit is the lesse can it 〈◊〉 any indignity And seeing the Angels are such honourable spirits they must needs take it very ill that not only mans nature is exalted above theirs but that they mult doe service unto men not as things pertaining to the Lord but as to the Lord himself This must needs offend them That when they sinne they finde no favour but if man sinne he is spared That when the Sonne of God doth manifest himself to the world he doth not vouchsafe the Angels so much honour as to assume their nature but takes the seed of Abraham and that he will in the last time make men judges of Angels In this manner did the Dragon and his Angels oppose themselves against Michael and his Angels but we see how he doth resist all these temptations and assaults and therefore this battail is worthy to be kept in remembrance The Conquest followeth Wherein we see that in steed of perswading Michael and his Angels that they should not look at the mysterie of Christs Incarnation we see the Angels are content 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first epistle of Peter the first chapter the eleventh and twelfth verses to stoop down to look into those things that concern Christ. Whereas they were perswaded to turn their backs on Christ we see they all fall down and worship him Hebrews the first chapter and sixt verse They all acknowledge Worthy is the Lamb to receive power riches honour and glory and majesty praise and honor and glorie to him that sitteth on the throne and to the Lamb for evermore Apocalyps the fift chapter the twelfth and thirteenth verses And instead of exalting themselves they are ready to offer battail to them that perswade them hereunto as Davids heart was more inclined to Joab than his wicked sonne Absolom which made him make Joab a means for his restoring into his fathers favour So God is more inclined to be mercifull to men that sinne than to Angels and that is it that makes the Angels submit themselves to the nature of men So that they see Christ vouchsafeth to call us Bretheren Matthew the twenty fift chapter and the fourtieth verse so they are glad to claim brotherhood of us Apocalyps the twenty second chapter as the Angel said to John I am one of thy brethren In as much as God exalts the male
God Thirdly They shew they are ready to doe it not like those of whom the Prophet saith I know when I have shewed you what you should doe you will not doe it Jeremiah the fourty third But these are ready to doe whatsoever shall be appointed as a remedy for them Fourthly As they are ready 〈…〉 they confesse their ignorance that of themselves they know not how to rid themselves from sinne As the 〈◊〉 said Acts the 〈◊〉 chapter How can I understand without an Interpreter Fiftly They seek to Peter and the other 〈◊〉 because God had lately 〈◊〉 them with the grace of his spirit and consequently were skilfull and could tell them what to doe and therefore they are bound 〈◊〉 commit themselves to them as to their Physitian to doe whatsoever they shall 〈◊〉 be for the cure of their souls So that if there be any that being in 〈◊〉 of 〈◊〉 doe for all that either think that nothing can or that nothing ought to be done but shall say desparately Jeremiah the eighteenth chapter or as if it were not needfull to be done shall 〈◊〉 to 〈◊〉 if or think they know well enough what to doe without 〈◊〉 contrary to the Apostles opinion in the first epistle to the 〈◊〉 the twelfth chapter Are all Apostles For though first we say 〈◊〉 We 〈◊〉 we all have knowledge the first epistle to the 〈◊〉 the eighth chapter and the first verse yet after he saith every one hath not knowledge and therefore must ask counsell of those that can give it or else shall refuse to be directed by such as doe know therefore are not like to be eased of the sting of conscience but shall for ever have the worm of conscience gnawing them and ever be disquieted The Apostles answer to this question is in the fifty eighth verse Resipiscite c. that is there is something to be done which is an argument of the great Mercy of God and the virtue and power of the Sacrifice of Christ notwithstanding the greatnesse of their sinnes Here are two things set down First By way of precept Repent and be baptized Secondly Things by Christs promises Yee shall have your sinnes forgiven and receive the gift of the Holy Ghost First Peter prescribes them what to doe and so shewes that their 〈◊〉 are remitted which is a signe of Gods great mercy though their sinnes were grievous For he that shall offend his better a man of some credit can hardly hope for pardon much losse if he offend the Prince or some noble Person But these offend the Majesty of God himself which doth farre exceed the Majesty of earthly Princes For of Christ the elect Sonne of God they said in the twenty sixth chapter of Matthew His blood be upon us and they wrought despight to the Spirit of Grace Hebrews the tenth chapter when they blaspheme the Holy Ghost accusing them of drunkennesse which were inspired with the Holy Spirit Acts the second chapter and the thirteenth verse Yet the Apostle telleth these grievous sinners there is hope of forgivenesse that to them which are yet scarce cold from the slaughter of the Sonne of God there is a remedy to help them Wherein the Apostle followeth the rule which Christ had before given the Apostles in the twenty fourth chapter of Luke To preach repentance and remission of sinnes to mankinde beginning at Jerusalem If the doctrine of remission of sinnes be first to be preached to them among whom Christ was crucified much more to the ends of the world and that likes us well But secondly He tells us what we must doe he saith not you shall live to doe nothing but repent and be baptized It is not enough to be pricked in the heart for sinne past but we must doe something And he speaks first by way of precept Repent and that is rest not in that passive part but know that when you are pricked in your hearts repentance must be shewed in your life Wherewithall he sheweth that compunction is not repentance for here to these that were already pricked he saith Repent and 〈◊〉 the thirty first chapter After I converted I repented so in the third chapter of the Acts of the Apostles Repent and turn that your sinnes may be done away so it was given in charge to St. Paul Acts the twenty sixth chapter Repent and turne and doe workes worthy of eternall life So these men shewed forth these workes for as followeth they were devout and liberall distributing to all as they had need the principall actions either removing of the ill that is sinne which did disquiet their consciences or the positive benefit that is the gift of the Holy Ghost which should work in them the fruits of the spirit meeknesse patience Galatians 5. and be unto them an earnest and pledge of their Redemption and Salvation in the second epistle to the Corinthians the first chapter and the fifth verse Ephesians the first chapter and the thirteenth verse Tum alter ad alterum dixerunt Nonne cor nostrum ardebat in nobis dum loqueretur nobis in via dum adaperiret nobis Stripturas Luke 24. 32. April 20. 1600. WHICH is another or second passion that commeth unto men at the preaching of the word for as Acts the second chapter and the thirty seventh verse there were some that suffered a pricking at the heart upon the hearing of the word so here are others that suffer an inflaming or burding in the heart For if we look in verse the twenty first these two disciples with whom Christ travelled were dead in spirit and cold in faith before the word was spoken for they confessed nos autem 〈◊〉 But after our Saviour Christ had spoken with them and opened the Scriptures their hope revived and their hearts waxed warme Which as it is a fruit and effect of the word in the hearts of the hearers so is it a 〈◊〉 signe and argument of the efficacy and operation of Christ which he 〈◊〉 in the ministry of the word as the 〈◊〉 speakes in the second 〈◊〉 to the 〈◊〉 and the thirteenth chapter 〈…〉 in me 〈…〉 so when we feel this burning in our hearts it is a great comfort to us and a signe that Christ speakes in 〈◊〉 and we must in such a case pray to God that he will establish in 〈…〉 things 〈◊〉 he bath begun Psalm the sixty eighth if it work 〈…〉 effect in us we must suspect our selves and pray that we may have a 〈…〉 of the word when wee hear 〈◊〉 that whereas 〈◊〉 〈◊〉 〈…〉 the second chapter of the Acts of the 〈◊〉 had a pricking at 〈◊〉 hearts and those of Christ fels a 〈◊〉 we may be in the number of those hearers and not of those of whom the 〈…〉 in the sixth chapter of 〈◊〉 and the 〈◊〉 verse 〈…〉 eyes but see not eares but such as are heavy and 〈…〉 heart so as though they 〈◊〉 yet they 〈…〉 〈◊〉 〈…〉 not converi and be 〈◊〉 Which is a
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