The only pretence for taking a second Wife is the example of Abraham Genesis the sixteenth chapter who for that he was without ofspring was permitted by Sarah his Wife to goe in to Agar that of her he might raise up Children but the case stood not so with Lamech for he had by his first Wife two Sonnes Jabal and Jubal and therefore it was not for the raising up of seed that he took Zillah Secondly But if he say these were not enough we shall see that the seed which he had by his false Wife did not 〈◊〉 to the increase of mankinde but to the destroying of it For if we 〈◊〉 the seed that God gave him by 〈◊〉 the shadow of a true Wife it was Tubal Cain who was the first that gave an edge to 〈◊〉 and brass that is the first Warrier and he that brought war into the world So we see Lamechs purpose in taking a second Wife howsoever he desired to increase the world yet by Gods just judgment turned to the destroying of mankinde for he brought forth Tubal-Cain one that was a destroye To this we add his Daughter whom he had by Zillah his unlawfull Wife whose name was Naamah that is fair which being compared with the sixt chapter we shall see that she was the overthrow of the world For the sons of Seth saw the daughters of men that they were fair and beautifull and that 〈◊〉 in them a lust after them so as it confounded that distinction of the holy Familie of the godly which caused the Lord to drown the world with a flood so that as well the Daughters as the Sons that Lamech had by his unlawfull Wife proved the overthrow of mankinde and therefore it was no good pretence to marry a Second Wife to increase it Thirdly To proceed one step further in the choice of a second Wife the example of David may be a good pretence who seeing a virtuous woman Abigal 〈◊〉 good to his first Wife to add a second in the first of Samuel the twenty ninth chapter so that the good quality of the second Wife may somewhat abate the sinne But Lamech took not Zillah for any such respect of virtue Zillah which is a shadow betokens lightness and 〈◊〉 Adah is an open place and withall signifieth a tireing and decking of her self and Naamah signifieth made beautifull So these three things were the cause hat made Lamech take his second Wife And as in these we see a plain description of the woman of the old world so we see also what manner of women they were that brought destruction upon the whole world Naamah that is beauty made is the mark of Jezebel in the second of Kings the ninth chapter and the third verse Who for that she was not beautifull of her self naturally painted her face Adah that is tireing and gorgeous apparell is a mark of the Daughters of Canaan when Deborah describes by their apparrell of divers colours Judges the fift chapter and the thirtieth verse Zillah that is lightness and wantonness sets out unto us the strange woman that is an Harlots behaviour Proverbs the seventh chapter and the tenth verse and of a wanton pace such as the Prophet describes Isaiah the third chapter On the other side Esther when sweet odours were offered her to purifie her self she refused and desired nothing but that which was naturall she did not make her self beautifull to delight the Kings eyes Esiher the second chapter and the fifteenth verse As for Adah that is glorious apparrell The holy women of old as Sarah that trusted in God did not deck themselves 〈◊〉 with broyded haire and putting on of gold or apparrell but with 〈◊〉 in the first 〈◊〉 of Peter the third chapter and the fift verse contrary to the wicked generation of Cain As for Zillah the wanton and light woman Rebecca covered her self with a Vail Genesis the twenty fourth chapter and the sixty fift verse These examples of good and evill women are set down first to correct and reprove such as tyre themselves like the women of the wicked generation and to exhort and instruct others to follow the modesty of godly and holy women for that is the use of the holy Scripture in the second of Timothy the third chapter that no man should take two Wives at once but as the Apostle tels us That every man have his proper wife and every woman her proper husband in the first to the Corintbians the 〈◊〉 chapter and the second verse that we should not ensue the steps of the cursed generation of 〈◊〉 or follow Cains seed in making choice of Wives for glorious apparrell for beauty and wantonness but to choose such as are vittuous as Boze chose Ruth All this is testified of Lamech by way of reproof and correction to himself and those that follow his example And as there is woe threatned to them that walk in Cains 〈◊〉 so 〈◊〉 bath a way that brought woe to him and his way was that he taught the Daughters of Moab to intice the Children of Israel by painting their faces and so made them commit whoredome with them Numbers the 25. chapter and the 1. verse therefore whosoever shall cause his Daughters by their wanton attire to allure the minde of the Sonnes of men they walk in Baalams way and shall be partakers of his woe Thus much for Lamechs marriage That which is set down rouching his Children followeth in the next verses In which part we are to observe Gods power First in blessing him with Children Secondly Gods providence in directing the matter First There is set down three of Lamechs children First Jubal that signifieth apportantem Secondly Jubal oblectantem Thirdly Tubal-Cain that is one that terrifieth maketh afraid Of which the bringing in is referred to store of wealth delight is referred to pleasure 〈◊〉 or making afraid hath his end in revenge In those things stands the facility of the first Enoch and of all those that dedicate themselves to this world For as we heard Cains Enoch sets his minde on things present nihil sperans quod sequitur but Seths Enoch which came on the seventh day hath a course by himself that is looked to things to come Thus by their names we see their affections and the same we shall see by their actions and professions Jubal is said to be a Grasier and not only so but the first that back'd horses and made other beasts fit for their uses for which they were appointed by God that is the first bringer in of all riches and wealth Secondly to Jubal belongs the invention of Instruments whether they be such as are to be played on with fingers or with the winde Thirdly Tubal-Cain was the first of those that gave an 〈◊〉 and point to brasse and iron and applied it to warlike use to the end he might have weapons to fight with and to 〈◊〉 all he world subject to him and his 〈…〉 Add 〈◊〉 this his fair Daughter
sound of voyce Psal. 14. 1. So there is a double word speaking the one is verbum vocis the other cordu But to speak truly and properly there is but one word which is in our hearts as our word is first cloathed with aire and so becommeth audible to mens eares so faith one Christ the word of his Father being cloathed with 〈◊〉 was visible and manifest to all men So to conclude the word is that he conceived first in the Closer as I may say of his 〈◊〉 and then doth make it plain here by Creation and after by redemption And here we may learn the difference between us and God In us there is one thing by which we are and another thing by which we understand and conceive things but in God both his being and understanding are of one and the same substance And this substantial Word of God is that where with St. John beginneth his Gospell God created that which was not but the word was in the begining Therefore it is verbum increatum it made all things at the beginning Coll. 1. 15. 16. Therefore it was before the beginning John 17. 5. Thus we see as Christ saith how Moses scripsit de me John 5. 46. this word of God is proceeding from God John 8. 42. as the holy Ghost doth also John 15. 26. The proceeding of the Sonne is four folde But Christs manner of proceeding is determined after four sorts First as a sonne proceeding from a Father Secondly as an Image from a Picture Thirdly as the light from the Sunne Fourthly as a word from the speaker as a Sonne from the Father Psal. 2. 7. this day I begot thee this day that is from all eternity for to God all times is as one day also he begot him in respect of the connaturality and identity of nature and substance that he hath with God the Father As an Image from a pattern that is in likeness and resemblance to the Father Coll. 1. 15. for he is like God in property and similitude of quality and therefore is called the lively and express character and graven Image form and stamp of his Father Heb. 1. 3. Thirdly in respect of Coeternity For as the light proceeded from the Sunne so soon as ever the Sunne was so did Christ the word from eternity Heb. 1. 3. and therefore he is called the brightness of his Fathers glorie So at what time God was at that time the brightness of his Sonne appeared and shone from him Last of all in regard of the immateriality 1. John 1. For as a word conceived in us is no matter or substance so this was Coemateriall but an incorporeall generation Thus we see that his proceeding is foure fold Christ distinct in person one in substance Now this word is distinct from the Father in person and one with him in substance That he is distinct from him it appeareth Gen. 19. 24. Psal. 110. 1. the Lord said to my Lord 30. Prov. 4. what is his name and what is his sonnes names Esay 36. 9. the father brought forth a sonne ergo divers from himself Touching the Godhead of Christ Job saith surely my Redeemer liveth and I shall see God with these eyes Job 19. 25 26. Psal. 45. 7. God even thy God shall annoynt thee There is God annoynting God for he is called thy God also whom wee must worship Esay 9. 6. Jer. 63. 6. his name is the righteous God In the new Testament Rom. 9. 5. even as he was verbum incarnatum 〈◊〉 Tim. 3. 16. and John 17. 2. this is eternall life to know God and him whom he sent Jesus Christ. I have made it plain before that the Heathen had notice of his second person As the Persian called him the second Understanding The Caldeans called him the Fathers Understanding or Wisdome Macrobius a Counsell or Wisdome proceeding from him so may we say likewise of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is attributed to Christ for they seem not to be ignorant of that name Some called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is verbum Hermes calleth him the Naturall Word of God Orpheus the Word of the Father And Plato most plainly in his Epistle to Hormias But most strange is that which 〈◊〉 writeth inlib de preparatione Evangelii scited out of AEmilius and Heraclitus and let this suffice for the distinction of the duty and notice of Christ which is Verbum Dei Now this word hath a relation to him that speaketh it and also to the things Created therefore it is called verbum expressivum in respect of God and verbum factivum in regard of his works for his Precept did in respect of himself express his Will but in respect of us it had a power to Create and make things that were not Therefore 1. John 3. he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the 15. verse he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that both in regard of his Father and us he is a word Little divinity and much danger is in those late Divines which say that this was but a temperarie word which God used in Creating all things for we see this is verhum increatum and the very root of which all that is said after are but as branches derived therefrom And thus much for the authority of this Word Fiat lux Now to the Creation of light Moses maketh plain mention That the first several thing which God perfectly made was Light Wherefore we will first speak of the Order then of the Nature God is Pater Luminum Jam. 1. 17. Therefore first he brought forth light as his sunne But some having little Philosophie in them doe reason against this work of God very impiously as if it were not to be said that light was made three dayes before the Sunne which is the cause thereof But if we respect God the Father of lights or the Sunne which is the light of the World or the necessity of light for Lux est vox verum because that which things cannot express by voyce and words they doe plainly shew by the comming of light which manifesteth all things Again God being about the work of distinguishing it was necessary first to make the great distiuguisher of all things which is light for in nocte est color omnibus idem tenebrae rerum discrimina tollunt but the light distinguisheth one thing from another Again of the three beginnings we shew that the first beginning was of time but we could not have a morning to make a first day without light of it was first made for the naturall common Clock of the world to distinguish times is the course of light and darkness which is the essence of day and night Furthermore we have seen that the Heavens were the first and most excellent therefore the light being the first quality and affection of the the Heavens the first body made must by right order be made first Last of all we
gold was as stones in the streets and this goodnesse of the Seas especially concerneth us which are Islanders we best know it and feel here this singular and speciall goodnesse of the waters and say as God doth that we see that they are good for were it not for this we should be imprisoned in this little Island and be without the knowledge of other Countries also we should be cloyed with our commodities and be destitute of many other which we want An excellent benefit of the Sea but that which is most we should have been ever without the knowledge of Gods holy Word For how could that have come hither Or how could we have gone beyond the Seas for it had it not been for the Sea wherein goe the Ships Pauls Shipwrack was most blessed and happy to that Island Act. 27. 41. for by that means the Gospell of Christ came to them the greatest commodity that could be But unworthy are we of this Pearl which Merchants have sound and brought from beyond the Sea seeing we so lightly regard that we will scarce step out of doores for to hear it this is the good that we by it have Merchants Nahum 3. 16. Another benefit of good we receive by them Nahum 3. 14. in that they are made to us as a Ditch Fortresse Wall or Bulwark of strength and defence to the Land For in Islands we are intrenched as it were round about with Sands with Rocks with Ships and Seas These things more properly pertain to us Islanders for Islands are called the branches of the Sea For main Lands have other carriage and defence though with more trouble and cost Lastly It is good for Peter with his Nets and Gins to take Fish The discourse of the Earth Now for the Earth God also saw and said that it was good likewise which is so well known that I need not tell you that the use of it a top is not only good to goe and runne upon and inhabite but also to bear Corn Wine Oyle Herbs and Roots and other Fruit for Man and Beast that dwell thereon Job 28. 5. And under the good mould for fruit we see it good and profitable in that it hath mines of Coale and under it veins of Gold and other most profitable metals and under it precious stones and every where within Quarries and Rocks of stone and without Trees of timber to build us houses withall This were sufficient to make us see and confesse to Gods glory how good it is to us But let us come to the very substance of the Earth in respect of the whole and not to search his riches and parts and fruits we see that it is the matter of which we are made and to which we must return Job 10. 9.10 which there is set down after two manners both as we respect Adam in creation or our selves in generation being poured out as milk c. For touching creation we are of the Earth and therefore called houses of Clay as Jeremy speaketh to his King O Earth O Earth c. 22. 29. Wherefore if we think our selves good we cannot deny but the matter of which we were made is also good 2. Secondly It is a good and a convenient place super quem as the Aire is a fit Element in quo for God hath made it good to goe upon and therefore he hath made it locum lucidum solidam siccum fixum firmum that being light and steddy it might have all the commendations and goodnesse of a place to dwell in and as it is a place to move in so it is to take rest and ease as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Work-house and Shop in which we must imploy our travail and labour so is it our * Refection refectorium to refresh and ease our selves and to recover our strength The Earth is the Lords and all in it Psal. 24. 1. but he hath given the Earth to the sonnes of men Psal. 115. 16. but only to this end that they should serve him in the works of their Callings in the service of God and the Country that they might keep his Statutes and observe his Laws Psal. 105. 45. 3. The third goodnesse is the benefit of our grave for this is our Mothers lap and armes into which we yeeld our bodies being dead it is our Coemeterium our sleeping place in the night time of our death Job 17. 13. as it was our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day time of our life Now as we have considered the goodnesse of it wholly so now let us see the parts by themselves the hills mountains and rocks are good for shaddows in time of heat and for shelter in time of Winter against cold and tempests Esay 32. 2. the stoney rocks also serve for Conies Psal. 104. 18. the valleys and dales are good and commodious for Corn Psal. 104. 10. Esay 30. 23. and also for pasture Psal. 65. 13. so it is good for to give all things to feed man and beast The other dryer part of the Earth which is sand and gravell is good for treasure Deut. 33. 19. and the wet or moister part of it which is clay and marle is good to dung and mend the land also to make vessels of earth Jer. 18. 3 4. and to make brick and houses and morter Ezech. 13. 10. So that the high and low parts the dry and moist parts of the Earth are very good The Waters and Land joyntly considered four things noted therein Yet let us further consider these things that is the Waters and Land joynt together as they are framed in one globe touching which we have four things to note 1. The first is in regard of Heaven and Celestiall bodies where we shall observe a threefold good for a thing that is good only in it self and doth not impart it to other is good in vain and to no end and that which is good to it self and hath a nature to be good to other but hath noe good means to conceive it is to no purpose Wherefore as the Heavens have vertue and goodnesse as light heat dews c. So the Aire is the good means by which it is sent and conveyed and the Earth is that receptacle which receives all those good things imparted to it So all the good of Heaven is conveyed to the Earth by the Aire and so it is made known and proved to be good The Earth is the pond of all waters and the lap and open hand yea and the wide open mouth which God hath ordained to receive all the blessings of Heaven untill Heaven have received us 2. Secondly The Waters and Earth are good in regard of one another the waters are good to the land and the land to the waters the Earth would be without water to glue it together even as dust which would fly in our eyes to hinder our sight and choake us and hinder our breathing in
terram Great then is their humilitie to us which are subject to corruption whose brothers and sisters are the very worms So that the Sunne in his very name in Hebrew doth import that it is not Deus but servus hominum At Joshua's commandement the Sunne stayed in Gibeon and the Moon in the valley of Aielon Joshua 10. 12. Isaiah showed this sign that Hezechiah should restore his health he brought the Sunne back again ten degrees God then sheweth great favour unto man that can make the Sunne to stand still and retire back again 2 Kings 20. 9. These Lights then were assigned to divide the day from the night their Function is for the inferior Earth and the superior Heaven they were ordained for the decking of the Celestiall part and for the use of man and lastly for the glory of God They doe serve for the Earth and they doe shew forth Gods praise yea the starres of the morning praise God together Job 38. 7. The Sunne and the Moon and all the bright Starres shall praise him Psal. 148. 3. Et fuit ita Fecit enim Deus duo illa luminaria magna luminare majus ad praefecturam diei luminare minus ad praefecturam noctis atque stellas Et collocavit ea Deus in expanso coeli ad afferendum lucem super terram Et ad praesidendum diei ac nocti ad distinctionem faciendum inter lucem hanc tenebras viditque Deus id esse bonum Sic fuit vespera fuit mane diei quarti Gen. 1. 15,16,17,18,19 BEFORE we have spoken of the Decree now of the execution and of the return of the censure or approbation and so we will end the fourth day Of them in order and it was so some say fecit others posuit all the six dayes work stand upon these three joynts creavit fecit and sint It was so It was so This is the return and execution of Gods Decree it is the usuall eccho of Gods word it is the Amen of that which proceedeth from his mouth herein is the verifying of his edict the power of his word and the expedition of that he commandeth Herein is the conformity of the return and the commandement and the continnance of that is commanded Let this suffice for and it was so For the continuance God promiseth to David I will stablish thy seed for ever and thy throne from generation to generation Psal. 89. 4. These lights are placed in the Heavens where is no error by his power they were made he bringeth forth the innumerable hoste of starres by his word the Lord biddeth Abraham to look up unto Heaven he biddeth him tell the starres if he be able to number them and he said unto him So shall thy seed be chap. 15. 5. For the expedition The Sunne rejoyceth like a mighty man to run his race Psal. 19. 5. He runneth a long race in a short space For the conformity in the Heavens we doe daily pray sicut in Coelo in Terra that Gods will may be done in Earth as it is in Heaven As for the constancy of the Heavens it is circular regular and certain God did swear by his holinesse that he would not fail David saying His seed shall endure for ever and his throne shall be as the Sunne before me Psal. 89. 36. Thus saith the Lord Jer. 33. 20. If you can break my covenant of the day and of the night that there should not be day nor night in their seasons then may my covenant be broken with David my servant that he should not have a sonne to sit upon his throne But as the armie of Heaven cannot be numbred neither the sand of the Sea be measured so will I multiply the seed of David And it was so Eclipses and Conjunctions are by their certainty oh wonderfull is their immutability in their continuall mutability by them is the differences of all times of all seasons It was so even by the hand of God by his hand they were made they were placed Every good and perfect gift is from above and commeth from the father of lights with whom is no variablenesse James 1. 17. The Earth is immovable yet subject to alteration the Starres are in their motion immutable they were made to lighten the Earth to rule the day and the night they were not made to be adored Austin maketh this dialogue between these lights and man Creator est supra me te qui fecit me te me prote te pro se this is spoken by the Sunne God made these lights for man he made man for himself David in the 8. Psalme 3. saith When I behold thine Heavens and the works of thy fingers the Moon and the Starres which thou hast ordeyned What is man say I then that thou art mindfull of him or the sonne of man that thou regardest him Thou hast made him little lower than God and hast crowned him with glory and worship thou hast given him dominion over the works of thine hands yet is he by Abrahams confession but dust The worms are his kinsfolk saith Job The words of his mouth are iniquitie and deceit saith David Psal. 36. 3. Creata sunt omnia per Deum Patrem ordinata sunt per Verbum ornata per Spiritum His spirit hath garnished the Heavens Job 26. 13. Let all the Kings of the Earth sing the praises due unto the Lord Psal. 138. 5. Austin saith well What greater obedience can there be dixit and facta sunt What greater love can there be then quod pro nobis facta sunt Oh therefore let all the Nations of the Earth be thankfull to the Lord who hath made us and them and them for us Of what are they made surely of somthing sit lux that was of nothing fecit stellas that was of somthing He created the form and formed the matter fecit and fuit is not all one the matter is the light the Heavens is the form God hath stretched out the Heavens which are strong as a moulten glasse Job 37. 18. They are made by the best opinion of water and light The Sunne and the Moon Now what is made Two great lights the Sunne and the Moon which are as a great fire and the Starres are as little sparkles as two great torches and as many little wax candles The Moon is lesser than many starres according to Astrologie which Moses doth not impugne though it be a lesser body yet is a greater light in respect of the starres and a lesser in regard of the Sunne and so saith Moses Moses was very great in the land of Egypt not great of personage but great in favour Exod. 11. 3. The greatest Apostle is not taken in the quantity but in the quality the great men are said men of dignity of account that are in much favour Paul counteth himself the least of the Apostles not as one of lowest stature but of least desert David was great
Stork knoweth her season the Swallow never is seen but in the Summer the Cock croweth certainly at his hours Ex Avihus est praesagium Coeli when the Crane taketh up a stone and flies with it in his foot it is a signe of a storm 4. Knowledge of their Medicines The fourth part of preservation is that they doe know their medicines The Eagle buildeth his nest on high as in a tower the Hawke to get her feathers flyeth with a south winde she stretcheth out her wings to the South Job 39. 29. Plumescit vento Australi the Swallow cureth her eye sight by the Celandine the Ibis teacheth us to take a glister the Sea horse learned us the blood-letting for when he feeleth himself full of corrupt blood he pricketh himself upon a sharp reed 3. The Proviso Now of the Proviso The Fowls only multiply He saith only The fowls should multiply upon the Earth fishes by shoals did fill the waters and the spawn of fishes covered the waters It were dangerous and troublesome if the fowls had so many egges as the fishes have spawns non est tanta volucrum luxuries quanta est piscium God still regarded man he would not have the Aire pestered therefore he restrained them only for to multiply Sol homo generant hominem saith Philosophic but Divinity saith benedictio Dei homo generant hominem illa pisces generant pisces illa aves generant aves Gods blessing It is his blessing that giveth food to the hungrie cloaths to the naked riches to any man It is not labor that maketh rich nor strength that getteth victory Proverbs 10. 22. It is in vain for man to rise early to lye down late and to eate the bread of sorrow for mans state is in Gods providence Psal. 127. Children are the inheritance of the Lord the fruit of the womb is his reward in the same Psal. By study and Gods blessing commeth learning Whether then you eat or drink or beget or whatever you doe you doe it by Gods blessing That this blessing of God toward us may continue let us blesse and praise his name for ever If our blessing of thanksgiving and praise doe ascend his blessings will descend sic crit recursus decursus perpetuus Postea dixit Deus Faciamus Hominem ad imaginem nostram secundum similitudinem nostram qui dominetur in Pisces Maris in Volucres Coeli in Pecudes in universam Terram atque in omnia Reptilia Reptantia super Terram Gen. 1. 26. Februar 4. 1590. IT is St. Ambrose question Quamdiu discimus alias Creaturas ignoramus autem nos Before you see that things created before were for us The Creation of Man And now he createth us The knowledge of names the plenty of all things Ecclesiasticus 17. 2. the tale of dayes numbring the first second and third c. are for reasons capacity This numbring of dayes is the Ephemerides and Chronicle to the Worlds end God hath concealed his strength from the horse yet hath shewed it unto man After God hath compassed about the Heavens after he had ordered the land and the Sea he then created man and then he soundeth the retreat Quod est actione ultimum fuit intentione primum for God had still a regard of him God said thrice in the creation of Man which hath a resemblance of the Trinitie There is conveyance of Gods grace to man here is Gods Counsell for mans care 4. Things In this verse we will consider four things under four causes First Mans efficient Secondly the matter Thirdly the form Lastly the end in the similitude of God and in dominion over the fowls fishes and beasts God hath made him a Ruler Of them in order 1. Mans efficient First There is a partition wall there is a difference between this work of man and all the former Faciamus The stile now is changed fiat sit into faciamus God before was a Commander now he is a Counsellor Quis est saith a Father qui formabitur ut tanta sit opus prospectione Before with saying sit fiat facta sunt but here in faciamus is deliberation for that he now makes him for whom all the former Creatures were made The beasts were made this day with Man but here is the difference creata sunt ambo eodem die non eadem fide eodem loco non eodem modo God said producat terra germinet herba sed dixit faciamus hominem Austin saith well Fecit 〈…〉 ut procul stans at hominem ut prope accedens porrigens manum God framed man out of the Earth as doth the Potter his pot out of the clay As the clay is in the potters hand so is the house of Israel in Gods hand Jer. 18. 6. We are not only the sheep of his pasture but the sheep also of his hands He made us and not wee our selves Let us mark to whom is this Precept directed not the Angels and Elements The Arrians and Jews doe say that in the creating of man God consulted with Angels and had the help of Elements which opinion is without all discretion For who hath instructed the spirit of the Lord or was his Counsellor Esay 40. 13. Nec consilisrium neque auxiliarium habet Deus Men are not the patern of the Angels but the image of God Some Jews say here God speaketh like a Prince in the plural number denying the Trinity but Philo Judeus the best of the Jews disclaimeth that opinion We say therein is expressed the Trinity Princes in giving their Law use most magnificence God at the giving of his Law saith I am the Lord thy God thou shalt have no other Gods but one in the singular number The unity of God-head and the Trinity of Persons In dixit Deus is the unity of substance in faciam us is the trinity of persons In the treble creavit in this chapter in the treble dixit in this sixth day is signified the Trinity of persons In the image and similitude is the unity In nostra is the trinity dicit ad similitudinem non similitudines This is plain both in the creation and in the regeneration by Christ God in unity man in the trinity In creating man is great deliberation it is a joynt work of the Trinity Thus farre of the cause efficient 2. The matter of Man Secondly Of the Matter God created Man or Adam which is nomen collectivum and signifieth Earth the Matter of our creation God in creating the Heavens de profundis abyssi exaltavit altitudinem Coeli And here man a clod of earth before perchance trodden sub pedibus bestiarum collocavit super capita Angelorum ut in Christo. David seeing mans basenesse Psal. 144. 3. saith Lord what is man that thou regardest him or the Sonne of man that thou thinkest upon him and likewise in the 8. Psalme all before
prophecying of Christ saith It is a small thing to raise up the Tribes of Israel I will also give thee for a light to the Gentils God giveth not the Earth to two only for the Earth is too big for two there must be many to inhabite it there be those that dwell in the uttermost place of the Earth Psal. 65. 9. They only are not the two vessels of his mercy there are more vessels then they and that he might declare the riches of his glory upon the vessels of mercy which he hath prepared unto glory he hath called both Jew and Gentil Rom. 9. 23. By the multitude much glory is given to God In the 26. verse was the planting of this principall work this is the watering thereof by his blessing Creation and procreation are both blessings yet several blessings all have the one yet not all the other Though the Eunuchs be as dry trees yet God hath for them a blessing Esay 56. 3. Divers have their wombs closed this is a restraint of Gods blessing When the Prophet did even consult what curse God should give Judah for their Idolatrie he saith Give them a barren womb and dry breasts Osee 9. 14. When Jacob blessed his children he said to Joseph He shall be a fruitfull bough that is in the Hebrew a sonne of increase chap. 49. 23. As Gods curse is a restraint of increase so his blessing is the fountain of procreation bene voluit is the fountain also of Gods benedixit For God hath created all things and for his wills sake they are Rev. 4. 11. Gods blessing is not res voti as mans is only to wish well but it is as dew and oyle that soaketh to the bone Benedixit iis Deâ—… Increase is an actual blessing An handfull of Corn is sown and the fruit thereof shall shake like the trees of Lebanon the Children shall 〈◊〉 like the grasse of the Earth Psal. 72. 16. So that Children are Gods blessing God could at once at the first have filled the Earth with men but God made one for that he would have an holy seed for woman was out of the rib of man chap. 2. 22. God blessed them therefore the estate of Marriage is blessed therefore God made woman an help for man chap. 2. 18. The School-men say Est enim haec benedictio remedii a blessing of remedy this is a remedy for filthy lust and concupiscence And therefore saith Paul to avoid fornication Let every man have his wife every woman have her own husband 1 Cor. 7. 2. Humiliata est benedictio This bindeth not every one to marrie 〈◊〉 est dans facultatem non addens necessitatem this is no precept but a power and facultie to increase and multiply When God said chap. 2. 16. Thou shalt eate freely of every tree of the Garden he bound him not as of necessity to eate of all but gave him liberty to eat of any Matrimony some say is a carnal filthinesse and full of sinne therefore they disalow Marriage There are some other say that Marriage is a matter of necessity saying that all must needs marrie but both of these opinions are most wicked God said before to the fishes crescite multiplicamini replete aquas maris and to the Birds maltiplicentur super terram Replete terram Here replete terram especially concerneth man With the blessings wherewith he blessed Plants and Beasts he blesseth Man and with more saying Crescite multiplicamini replete terram By the first is given us stature by the second power of issue by the last a power of plenty He would not have man small in stature nor solitary in number but he made him to fill the Earth He proceedeth in a good course first there is maturity for before maturity there is no seed after maturity and ability he giveth him a will to multiply wherein is a pleasure Sara laughed saying After I am waxed old and my Lord also shall I have lust chap. 18. 12. She seeing her self barren gave her maid Agar to Abraham for wife chap. 16. 3. God giveth a power unto man of the rains God openeth the womb and moistneth the breasts for propagation When God had opened Rachels womb the sonne which she had conceived and born she called Joseph saying the Lord will give me yet another sonne chap. 30. 24. So that Josephs name is not restrained to one or two but she hoped to have further increase Every bird and fish had these words dixit Deus iis Though the words spoken here to man are the same yet the accent in the holy tongue maketh the difference But the expressing of the difference is in dominamini after these three which sheweth the dignitie of this Creature Before it was said to the other Creatures subjicimini be ye subject Subjicite terram but here it is said to Man subjicite terram which being added to the three former maketh a great difference which sheweth man to be of a noble condition being ad imaginem Dei among whom God hath his Elect Who shall not only replere terram morientium but even replere cerlum id est terram viventiam I should have fainted saith David except I had beleeved to see the goodnesse of God in the Land of the living Psal. 27. 13. Even for mans sake was the world created and the consummatum of the world dependeth upon them Basil and Ambrose doe say these words doe concern Adams minde that he grew in the gyfts of the minde There is a growing up in Christ by faith and knowledge to a perfect man unto the measure of the age of the fullnesse of Christ Ephes. 4. 13. this is to grow in favour and in wisdome applying the filling of the Earth to replete terram viventium nempe coelos And unto them that grew in these gifts and doe persevere to fulnesse and overcommeth God promiseth dominion that he shall be a pillar in the Temple of God he shall have written on his head the name of God the name of the new Jerusalem Rev. 3. 12. The value of the benefit Now concerning the value of the benefit it is a benefit to have issue to have Heirs When Adam saw the World he named it a Globe An Heir When Adam had a sonne by Eve he was called Cain that is a possession chap. 4. 1. Abraham esteemed it a great benefit to have an heir of his own loynes therefore in chap. 15. 2 3 4. To have Children He saith to God what wilt thou give me seeing I goe childlesse and again loe behold unto me thou hast given no seed the Steward of my house is this Eliezer of Damascus wherefore loe a servant of my house shall be mine heir But God doth comfort him saying This man shall not be thy heir thy seed shall be innumerable When Jacobs sonnes told him that Joseph was living and governor of the land of Egypt and shewed him the chariots which
he had sent for him Israel said I have enough Joseph my sonne is yet alive chap. 45. 28. So then children are a comfort to their Parents and a staffe to their age they are a beauty to the Common-wealth The sonnes growing up in their youth as plants and the daughters as the corner stones graven after the similitude of a Palace Psal. 144. 12. They are also a strength unto the Common-wealth As the arrows in the hand of the strong man so are the children of youth Psal. 127. 4. The Prophet in repeating the blessed estate of Jerusalem after the return from her captivitie saith in the 8. Zecharie 5. That the streets of the Citie should be full of children playing in the streets thereof The other is an Heritage The other benefit in this place is the Heritage the latter part of this verse This is an approving of his former counsell it is a Deed of gift of Gods Creatures of the Earth it self and an intayling of it unto man and his posterity Subjicite terram The first is a tenure of the Earth saying subjicite eam and giving to man an interest in the furniture of the Sea Aire and Land God is the chief Lord of all God he is the chief and absolute Lord of all things and over all things The Heavens are his the Earth also is his he hath laid the foundation of the World and of all that therein is Psal. 89. 12. The furniture also is his All the Beasts of the forest are his and the Beasts on a thousand mountains Psal. 50. 10. The glorie of Lebanon the beauty of Carmel is the Lords Esay 35. 2. The riches of the Earth the gold is his and the silver is his Aggey 2. 9. God in his own person in 41. Job 2. saith that all under Heaven is his Mankinde hath the Earth Sea and the Aire in Fee-farm But God here delivereth unto man possession of the Earth and his Creatures bidding him to rule over them God reserveth the Heavens to himself even the Heavens are the Lords terram autem dedit filiis hominum Psal. 115. 16. He giveth the Earth as it were in Fee-farm to the sonnes of men God the cheef Lord of all things maketh man ruler over the Earth maketh the Earth as the Germans doe say a Countie Palatine So that men are no usurpers but lawfull rulers All titles in the Law in Manors Lands and Dominions are from hence In subjicite terram are imployed these three seising keeping and imploying of the Earth Jus primae possessionis Jus est primae possessionis first possession was a right in the beginning wherefore it is said in the 11. Deut. 24. All the places wheron the soles of your feet shall tread shall be yours If two came together to one place they divided the possession by consente as did Abraham and Lot chap. 13. 11. Or else they divided the same by lots as in the 15. of Joshuah 1◠A comparison The Earth was at first as a dish of meat at a Table where every man might cut where him pleased but when one had cut forth his peece and layed it on his 〈◊〉 it became private and it were injury to take from him that is now his own by possession God promised to the seed of Jacob the Land of Canaan the lot of their inheritance Psal. 105. 11. For the Israelites by their just carriage and honest conversation obtained the promise and having injury offered them by the Canaanites took revenge under Joshuah Possession Jure Belli and possessed the Land jure belli Jacob gave unto Joseph at his death one portion above his brethren which he got out of the hands of the 〈◊〉 by the sword and by the bow chap. 48. 22. The right he had was by the sword and by the bow and this was his own That the former world had by just warre and subduing of Tyrants was a right If we winne a Countrie where no habitation hath been or which hath not been habitable for wilde beasts by chasing from thence the beasts and by subduing that Countrie it becommeth our own by subjicite terram When the most high God divided to the Nations their Inheritance When he separated the sonnes of Adam he appointed the borders of the people according to the number of the children of Israel Deut. 32. 8. Every one had a mark-stone to know their own several Deut. 27. 17. Thereupon saith the wise man in the 22. Proverbs 28. Thou shalt not remove the ancient bounds which thy fathers have made David smote the 〈◊〉 and the Moabites he subdued them and made them tributaries 2 Sam. 8. 2. God hath assigned 〈◊〉 Mankinde the bounds of their habitation Acts 17. 26. Israels possession three hundred years was a good right Judges 11. 26. Thus much of Heirs and Heritage concerning the 〈◊〉 upon others lands and keeping their own The last point of subjicite terram is the imploying that is to labor turmoil to break it up to harrow and plough it this is for Husbandrie to dung it and manure it for pastures to make houses and buildings for Architect to make gardens and inclosures for solace The mold also is to be imployed as the sand the chalk the clay for the brick and tyle is to be imployed Salomon when he builded the Temple had great occasion to search quarries of stone there were great and costly stones sent from Hyram for the foundation and beautifying thereof 1 Kings 5. 17. God gave to man industrie whereby to finde the metals also the riches of the Earth in the bowels of the same God gave the Earth to man God subdued it not for but he bad man subdue it Subjicite eam non dedit subjectam sed subjiciendam God made man not of loose sand but of a molde of gleeb to labour not to be idle and therefore Adam in the state of his innocencie was put into the garden of Eden that he might dresse it and keep it chap. 2. 15. Man labored then not with sweat for his labour was not laborious for by mans transgression Gods curse came that in the sweat of his face he should eat his bread chap. 3. 19. Dominamini Now of Dominamini Plenitudo terrae est jam hominis In dominio sunt haec quatuor usus fructus consumptio alienatio In use First for Use we have power to tame some as the Horse for all his strength yea even the Lyon for all his courage and the Elephant for all his hugenesse Those which will not be tamed we rule over them by imprisoning them Fruit In regard of fruit We have the wooll of Sheep the teeth of Elephants and the horn of Unicorns Consumption For consumption or spending They are some unto us for meat and others for medicine Alienation In respect of alienation we buy and sell them daily Over Fish Birds and Beasts Further Over what
too But God doth all things not only with faculty but with the greatest facility that may be for nothing is hard to him or beyond the compasse of his power therefore we cut off all wearinesse from God and say That his resting was only a ceasing or leaving off to make any more new things for his rest is only negatio operis non affirmatio laboris Object The other question is Doth God then cease and rest from all manner of work hath he ever since done nothing more Resp. That is impossible for seeing he is Actum primum therefore he cannot be idle and rest from all things as we may imagine as he bath quietem activam so hath he motum stabilem a quiet motion without any labor and this we may learn out of Moses words for he saith not simply that then God rested but he rested from his works and not absolutely from every work but only from the works which he had created that is A novis condendis sed non a veteribus conservandis from creating any more things from the works of creation he rested a novis condendis sed non a veteribus conservandis for this was the Sabbath dayes work which then he began So saith Christ pater meus adhuc operatur ego operor John 5. 17. That is both in the propagation and bringing forth the things which he made also in preserving of them We say in the Schools that there is a double cause of things the one is causa sieri the other is causa esse The first is the cause of making As a Carpenter having made a house perfect forsaketh it and careth no more for it till it fall down or as the fire is of heat or as the clock keeper is of the going of the clock who when he hath set it to his minde leaveth it untill the plumets fall down causa esse is as the candle is of light which being taken away the light is gone So is God the cause of our life being as a candle whose being is of light And in that respect David saith Lift up the light of thy countenance as if God were our candle who being taken away our life and light is clean put out and become darknesse Psal. 104. 29. If he take away his breath from us we dye We say then that he rested not from preserving and governing though he did rest from making Hermes by the light of reason could say That it were very absurd to think that God should leave and neglect the things he had made and God imputeth it as a fault to the Ostrich Job 39. 18 19 to leave her eggs without care and regard in the sands therefore God himself will be free of that blame and blemish which he condemneth in others As we say of the Father so we say of the Sonne which is the word of God Psal. 33. 9. He commanded and they were made there is creation He said the word and they stood fast which is the second work of preservation and guiding Also Psal. 148. 5 6. He first made them with his word which is the first work of creation long sithence ended and he gave them a Law which they should not break which is the other work of establishing and governing things made So Coll. 1. 17. Paul speaking of Christ saith By him all things have their being or existence and Heb. 1. 3. By him all things have their supportance and are held up He resteth not also from the ruling and governing of the World A Sparrow is one of the basest and meanest Birds Matth. 10. 29 30. Yet their motion is directed by his providence and will yea the hairs of our head are numbred and none of them fall without his providence how much more then is he provident in disposing and governing mans motions He hath a stroke in all that we doe Prov. 16. 1. The answer of our tongue is guided by God and in the 9. verse the direction of our wayes and the end and issue of their purposes and thoughts yea he ordereth and governeth our hands and feet Psal. 33. 10. Psal. 56. 13. He I say fashioneth all our thoughts and knoweth them long before so that we have no power in our heart to think in the tongue to speak or hand to doe ought but as we are directed by God yea for things most casuall as Lots and Chances which are attributed to fortune Prov. 16. 33. Even that is ruled by the Lord God Act. 1. 26. The Lot of Matthias and Joseph called Barsabas is cast into the Lap but the Lord doth dispose it and causeth it to fall unto Matthias That also which we call Chance-medley as when many men walking in the street one of them is killed with a stone falling on him of such a chance God saith Ego Dominus extuli illum hominem Exod. 21. 13. So that God hath his stroke even in ordering such things If this be so then let us not say as they did Job 22. 13. Tush God walketh above and regardeth not the things on earth or with them God seeth us not For he both seeth governeth and preserveth all on earth For though the Lord be in heaven yet he humbleth himself to look down and behold the sonnes of men and considereth that there is none of them good Psal. 14. 2. And God hath not only Librum rerum creatarum Psal. 139. 16. But he hath a register verborum factorum of words and deeds also Mal. 3 16. And that we may know not our being only but our preserving and guiding is of the Lord and his work he will at the last bring all these things to Judgment Preach 12. 14. As for Gods rest after That he had made all things for himself Prov. 16. 4. Then did he introire in regnum suum Heb. 4. 10. So that he went out of his rest for our sakes and having made all for us he is said not to rest in his work nor after his work but from his work for he had no need of these things for he had most perfect rest in his own glory which he had before the World was made John 17. 5. into that rest then he now returned Secondly we see that in Gods rest his works goe before it for the word is not quievit but requievit which sheweth that if we be first imployed about the works of God and then rest it may well be called Gods rest but that rest which is without work is Issachars rest Gen. 49. 15. that is idlenesse and such as give themselves to that are called Cretians idle and slow bellies as St. Paul calleth them and those shall never enter into Gods rest for it is pigra vocatio and not a return to rest If God had his work six dayes before he rested in creation and if Adam had his work in the state of innocency then it is much more meet now That man should goe forth to
with a groane and by all lawes of Nations the husband is above the wife Touching the particulars of the Text. Her Sorrow First hee will greatly increase her sorrowes besides the sorrowes in conception and bringing forth children her sorrow is afterwards increased many a woman breedeth and beareth her owne sorrow she may beare her childe to misery if shee see it beg it increaseth her sorrow shee may beare it to execution as wee have too many lamentable examples but the sorrow of a mother is much more increased if it live so wickedly that shee beare it to hell fire For the sorrow of Child-bearing in the Psalmes and throughout the Prophets the greatest sorrow is compared to a womans laboring with childe which is so great that many a one dyeth of it as did Rachell Gen. 25. 18. never was childe borne without pain according to that old verse Nascitur haud sine vae fuerit qui filius Evae But here God sheweth even in judgement his mercy for shee sinned in soule is punished but in body and that punishment is temporary though the sinne deserved death eternall and which is further there is a blessing even in this Sentence for to have children though with pain is a great blessing and by the ancient Fathers is called the blessing of the womb and brests and barrennesse of woman is held a greater sorrow and payne than to have children with much griefe and payne for when the childe is once borne the payne is forgotten but barrennesse is to her a continual grief in the 30 of Genesis vers 1. When Rachell saw shee was barren and Leah fruitfull shee envied her sister and so great was her desire of children that unlesse shee had children shee would die So it is a Sentence of Justice mingled with Lenity the punishment is not with rig or but with indulgence it is tanquam fraenum non flagellum as a bridle rather to check than a scourge to bruise it is but a chastizing of sinne in Eve non est quasi Coluber as a Serpent to sting but an easie correction Her subjection The second part of her punishment is That shee shall bee subject to her Husband and there is mercy in this also for the best are of opinion that in time of integritie there was order and subordination for order is the mother of perfection The two ends of marriage here is a subordination of affections the womans to the husbands and of occonomicall government for generation and cohabitation are the two ends of marriage and in both shee is to bee ruled by her husband some idle-headed fellowes gather hence That seeing women are to bee subject to men therefore men ought not to bee subject to women but marke hee saith viro tuo to thy husband Touching the Rule of Women now the rule of women as in most Common-wealths hath beene allowed even so in Scripture for Candace Queene of the cast and Sabaes Queene are commended nay it is Gods owne Law Numb 27. 8. That if a man die without a sonne his inheritance shall fall to his daughter then the daughter of a King is not barred government which is her inheritance but oeconomicall subjection here is chiefly understood that made Sara call her husband Lord. In the first of Ester you see Vasbti the Queene punished because shee would not obey Ahashuerus the great King of Persia a great Monarch shee came not when hee sent for her advice was taken how shee should bee punished for her disobedience this offence was not only against the King but by example against the Princes and People for in the seventeenth verse of that Chapter This example among other women shall make them despise their husbands and therefore a solemne Sentence was pronounced against her That shee should bee divorced and deposed the end of which Decree was as appeareth in the end of that Chapter That all the women through that huge Monarchy should doe their husbands honor both great and small and further the King sent forth his Letters to every People after their language That every man should beare rale in his own house Esther her selfe was example of this who worshipped with reverence her King shee must bee subject unto man in regard of her weakenesse and infirmities as Paul speaketh in the Corinthians Woman is not her selfe her own for at marriage she giveth not her self but is given to her husband by a man and after marriage shee loseth her own name and beareth her husbands bee the husband wise or simple hee must beare rule over her for subjection is the condition of all Wives to all Husbands Abigaiell in the first chapter of Samuel and the twenty fith verse must as well obey Naball her husband as David even of Religion this obedience is this is the Mercy that though hee shall rule her yet they both shall rule their houshold hee shall rule her not as a King his subject or a Lord his slave not in feare but in love Adamo verò dixit Quia auscultavisti voci uxoris tuae comedisti de fructu arboris illius quo interdixeram tibi dicendo ne comedas ex isto maledicta esto terra propter te cum dolore comedito proventum ejus omnibus diebus vitae tuae Eaque spinam carduum proferto tihi tu verò comedito herbam agri In sudore vultûs tui vescitor cibo donec revertaris in humum cum ex eâ desumptus fueris nam pulvis es in pulverem reverteris Gen 3. 17.18.19 Septemb. 17. 1598. SAint Chrisostome writing upon this place saith sedet Judex non surgit God who is the Judge sitteth still and riseth not Adams punishment he continueth his Court and giveâ—h not over till he hath given judgement upon all the offenders This is as it were the third O yes saith that Father upon Adams offence which sentence is conteined in the 17. 18. and 19. verfes In the Sentence upon Adam two things In which sentence are conteined two parts the one is the fault contained in the beginning of this verse the other is the penaltie contained in the end of the 17. vorse to the end of the 19. verse First the Fault Secondly the Penalty Of both these in generall these are the proceedings of God whence the rule and patern of all Justice is grounded for God goeth here to sentence upon a cause because thou hast heard the voice of thy Wife and eaten the forbidden fruit and upon a Cause not alledged by an Accuser but confessed by the Offender the 12. verse before so that in justice God will say to Adam ex ore tuo te judico I will judge thee even out of thine own mouth thou evill Servant Luke 19. 22. In the sentence two things Particularly In the fault are two parts or branches first there is an inordinate consent the other a disordinate act The first is the hearing the voyce of
remember from whence they were fallen and repent the second of the Revelations the fift verse or according to that of the fifty first of Esay the first verse They should look to the rock whence they were hewed and to the hole of the pit whence they were digged This then planteth in them humilitie for no question but only for humilitie there needed no mention of these words whence they were taken God had said in the 19. verse Out of the earth wast thou taken dust thou art and to dust shalt thou return And Moses in the second chapter before the seventh verse saith Man was made of the dust of the ground and here again Out of the earth wert thou taken this iteration of the same thing in effect is not needlesse for the holy Ghost setreth down nothing that is needlesse for true is that saying that Nunquam nimis discutitur quod nunquam satis But this is 〈◊〉 so often to put us in minde of humility lest that should stick still in their stomachs which made them first to transgresse and to banish the thought from their mindes that they should be as Gods which thought were enough to cherish pride but rather that in remembrance of their sorrow and repentance they should cast dust upon their heads with Jobs friends the second of Job the twelfth verse The second use is the Justification of Gods righteousnesse and equity Man was not a native of Paradise he was a stranger he was not borne there for God took him elsewhere and put him into this Garden at the first the fifteenth of the former chapter He was brought from the Earth and put here And again here non est sumptus unde missus but missus unde sumptus he is not taken from whence he was sent but tent to the Earth from whence he was taken He was brought I say to Paradise not made there for this Garden of Eden was given him to take all pleasure and full use of it at the first upon a condition he should keep Gods Commandement in the seventeenth of the former but he brake the Law of Paradise and therefore according to his just demerrits he is sent to Earth from whence he was taken and this answereth with Gods truth and his Justice Yet this Justice is tempered with mercie for God sendeth him but to the Earth from whence he was taken The sinne of the Devil you see in the 14. Of Esay the 14 verse what it was He would ascend above the height of the Clouds saying Ero 〈…〉 I will be like the most high but God brought him down to the grave and sent him to Hell fire spoken of in the twenty first of the Revelations the eighth verse So man carrieth upon his forehead his sinne Ecce homo factus tanquam unus 〈◊〉 Adam would be as God knowing good and evill the very same crime then that was in Satan is in Adam the transgression of them both is one and the same This was mercy then not to punish them alike not dealing so with man as he had done with the Angell Lucifer Adam is here made as a scape Goat that had all the sinnes and 〈◊〉 of the people upon his head and so was sent into the 〈◊〉 the sixteenth of Leviticus the twenty first verse Adam had his sinne upon his forehead by the last verse and here is sent to the earth to till it So that this is mercy with judgement 4 The end of his sending The fourth point is the end Ut operaretur terram to serve to till to dresse the ground from whence he was taken this is the end Not to walk up and down unprofitable and to be idle nor to be at case and doe nothing but to be occupied in labour and service for none are to be exempted from this labor none I say as Job speaketh from him that grindeth in the mill to the Prince that sitteth upon his 〈◊〉 Paul in the first to the Thessalonians the fourth chapter and the 〈◊〉 verse admon sheth them to love them that labour among them in the Lord for their work sake yea even the sonne of Man came not to be served but to serve the twentieth of Matthew the twenty eighth The servant which is idle and unprofitable shall be cast into utter darknesse the twenty fift of Matthew the thirtieth verse there is his punishment Sr. 〈◊〉 saith That God sent not Adam out of Paradise to the earth to make the earth a Paradise or garden of pleasure but a place of labour 〈◊〉 operaretur that he should work and till the Earth for though the rich man in the sixteenth of Luke lived at case and fared 〈◊〉 every day and made this world a world of pleasure whereas Lazarus lived in pain and labour yet mark what was the end It was said by Abraham in the twenty 〈◊〉 of that chapter Remember that in thy life time thou receivedst thy pleasure and Lazarus pains now therefore he is comforted and thou art tormented so was he punished for making this world to himself a Paradise Abraham made not this world a garden of pleasure but removed his tent from place to place the thirteenth chapter and the eighteenth verse Idlenesse and fullnesse of bread is afterwards punished The office of the Priest is not to be idle but to serve the fourty fourth of Ezechiel the sixteenth Mare mortuum made by labor The best Writers are of opinion that where now is mare mortuum the dead Sea was heretofore in times past made by mans labour only for a place of pleasure as the Garden of God but God changeth it into the contrarie Tyrus sometimes lived as in Eden the garden of God the twenty eighth of Ezechiel the thirteenth but in the seventeenth verse God will cast Tyrus to the ground and bring it to ashes And if we will live in the earth in 〈◊〉 and in pleasure as in Eden and make it our Paradise be assured there will follow pains and a great torment The second use Secondly He must doe this service to the ground And so was Kain said in the second verse of the chapter following to be a tiller of the ground In the twenty second verse they wrought metals taken out of the ground as brasse and iron and in other places they work in quarries of stone as in mines of metal we labour the earth for bread and for drink all must operari terram Apply hither the thirty second of Jeremy the fourty third verse Kings themselves live in this world but to serve they are Gods servants in things holy and in things civil for they are the Ministers of God to reward the good and punish the wicked the thirteenth to the Romans the fourth verse And in the sixt verse for this cause pay you tribute to Princes for that they are Gods Ministers If the King say put this man in prison and feed him with the bread of affliction it is done the 1 of
is spirituall the first to the Corinthians the fifteenth chapter and the fourty sixt verse 1. We possesse an evill minde before a good so first we are possessed with an evill minde before we can have a good minde First Cain was born after he begat Enoch and then Tubalcain then followes Lamech and at last Enosh a good man so God saith there is first the root of bitterness planted in our hearts Deutcronomie the twenty ninth and the eighteenth verse before we can be rooted in saith well Colossians the first chapter that we are first wild olives and must be ingrasted into the true Olive Romans the eleventh Nature doth not well at the first but is first inclined to evill till it please God to give grace And whereas Cain had Abell for his Brother so we learn that the Companions and Bretheren of all worldly possessions is vanity and vexation first in getting then in keeping and lastly in losing them And in Riches are thorns and cares When we finde that in riches there are thorns and pricking cares Luke the eighth Riches and Greife are Bretheren that riches and grief are bretheren then there is a way to grace If we speak of them severally To begin with Cain in that which Eve speaks of him I have purchased a man of God There is something to be commended and also somewhat to be blamed That which deserves commendation is of two sorts First her thankfulness and consession which she makes after her deliverie for she ascribes it not to her self or her husband nor to the strength of nature Children come by Gods grace and blessing that she had brought forth a Sonne but that he came by the grace of God wherein she doth as much as God requireth to be done by women that come to be purified Leviticus the twelfth where he took order Our duty is thankfulnesse to God that in token of thankfulness to God who had preserved them they should offer And it is as much as David confesseth Psalme the one hundred twenty seventh that Children and the fruit of the wombe are a blessing that commeth from the Lord. Secondly if it be meant that she had obteined a man for God as some will have it to be expounded for thereby she declared her joy to be chiefly in that she had a Sonne not only to fill the earth and to serve for Adam when he was dead but one that should serve God and magnifie his name when they were dead whereas she called her first sonne by a name that did set out Gods goodness and the second by a name that shewed mans vanity and miserie that is to be commended In miserie consider Gods goodnesse and why so contrary for we must consider Gods goodness with our miserie left we be driven to despair and when we behold Gods goodness we must joyn the consideration of our miserie left we wax proud and forget our selves But in that whereas she thought she had that seed which God promised should break the Serpents head in the third chapter of Genesis therein she is to be blamed for albeit her faith is to be commended because she beleeved that promise What defect of Faith is yet her defect of faith is to be blamed in the 1. Epistle to the Thessalonians the third chapter the tenth verse that defect was that she made too much haste for the peformance of the promise The Prophet saith of the true faith Qui crediderit non festinat in the 28. chapter of Isaiah But she maketh too much haste for the promise is not made of the seed of the first woman therefore this was defect of saith to be blamed in her That there was a reconciliation to be received neither she nor any other did ever doubt for all did look for the seed of the woman to make this reconciliation He is the desire of all Nations in the second chapter of Aggai and the eighth verse The heathen did all equally worship this Redeemer Acts the seventeenth though ignorantly But to take Cain for Christ and Bar-Iesus for Jesus is a great error But if she had not this conceite yet she is to be blamed for the error of her hope in that she calleth her first son Cain a possession as if he were the only Jewell and the other Abell that is Vanity as if he were one to be despised and of no reckoning Wherein she sheweth that which is our common fault We judge after outward appearance but God contrary for we alwayes judge after the outward appearance whereas God rippeth the heart and maketh most account of those things that seeme to be of least reckoning This was Samuell's fault when in choosing one to annoynt among the sons of Issa did judge the tallest to be the party appointed by God Whereas it was David the least and of meanest reckoning among them whome he had purposed to annoynte in the first of Samuell and the sixteenth chapter But this joy which she had of this son was vanum gaudium It was a great error in her that she accounteth him the greatest Jewell that was of the seed of that evill one and despiseth him that was the first Saint who therefore is set down to be the first and cheifest of all the faithfull in the eleventh chapter to the Hebrews and the second verse Much more might she have called her first Abell who became vanity and came to nought who endured sorrow for ever And have called Abell a possession for that he was the beginning of all Saints Such a one as placed his felicity in the possession of the heavenly joyes Note The state and reckoning of the Godly in this life Whereby we see what reckoning is made of the faithfull in this life Of them Christ saith In mundo pressuram habebunt in the sixteenth chapter of St. Iohns Gospell And ye shall weepe and lament but the world shall rejoyce Cain shall build Cities in this world but as for you be of good comfort for I have overcome the world You shall sorrow but your sorrow shall be turned into joy And though you be disunited here yet in me ye shall have peace These are the points to be sound fault with in Eve Fuitque Hebel pastor gregis Kajin fuit agricola Gen 4 2. Februar 25. 1598. YOU remember I told you that the Tree of generation is a shadow or resemblance of the Tree of life for though since the fall of Adam the state of mankinde for the continuance of it be not like the Ivie or Bay-tree which never cast their leaves Ezekiel the fourty seventh chapter and the twelfth verse 1 Division yet it is compared by the Holy Ghost to the Oke or Elme-tree Esay the sixth chapter which though they cast their leaves yet there springs out new the next yeer So albeit man must return to dust from whence he was taken Man shall leave a seed behinde him yet he
Genesis and the eighteenth verse 2 In the wrâ—…ten law In the law of nature we see it is first and so it was first in the law of Moses for before he spake of any worship he willed that they should sacrifice unto the Lord their God in the third chapter of Exodus and the eighteenth verse 3. As in the old so in the new So is it the first not only in the old Testament but in the new for the first service performed to Christ the son of God was the oblation of the wisemen in the second chapter of Matthew and the eleventh verse 2. For the generality both offered and why Secondly for the generalitie As mention is first made of oblation so it is said generally that Cain and Abell offered For there is no Religion be it true or false that is without offerings and sacrifices Not only the Jewes had them but the 〈◊〉 also And of them not only such as were godly as it is said of Job that be offered a sacrifice in the first chapter of Job and the fifth verse but even those Gentils that were not regarded of God had their sacrifices as 〈◊〉 had his service altars upon which he offered oxen and rams to God Numbers twenty third Our Christian Altars the Lords Tables And for the Christians that they have alwayes had their offerings is plaine for of them the Apostle saith Nos habemus altare in the thirteenth chapter to the Hibrewes that is as the Jewes had their altars upon which they offered those sacrifices which did praenunciare mortem Domini so the Altar of the Christians is the Lords table whereon they doe anunciare mortem Domini in the first Epistle to the Corinthians the eleventh chapter and the twenty fifth verse As the Jewes Sacrifices were figures so our Sacraments are memorialls of Christs passion in the twenty second chapter of Luke and the nineteenth verse Facite hoc in memoriâ 〈◊〉 2. The kindes of offering Secondly the kindes of their offering are as the Apostle saith in the fifth to the Ephesians and the first verse 1. Oblation An oblation of a sweete smelling savour 2. Sacrifice and a sacrifice which the Hebrewes call Minchah and Zebach and the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines Oblatio and Sacrificium So the Apostle she weth the division where he saith Preists were appointed to offer up to God on the behalf of the people gifts and Sacrifices for sinne in the fifth chapter to the Hebrews and the first verse These were offered in the Tabernacle in the ninth chapter to the Hebrews and the twelfth verse and had their ground in Cain and Abell after whose example their posterity offered those oblations to God The oblation was a thing offered up whole as it was without alteration But the Sacrifices were changed and consumed with fire Such an oblation was that which Abell offered And therefore the Apostle saith it was a sacrifice in the eleventh chapter of the Hebrews and the fourth verse By faith Abell offered a better sacrifice 2. Kinde of guifts distinguished Which two kindes of gifts or offerings are thus distinguished 1. To please as there are munera placentia such a gift was the Mandrakes which Lea gave to Rachel to please her in the thirtieth chapter of Genesis and the fifteenth verse 2. To pacifie anger And munera placantia to pacifie anger such as Jacob gave Esau when he had offended in the thirty third chapter of Genesis Examples And the brethren of Joseph when they had offended him in the fourty third chapter of Genesis 1. To please Angels offer up praise to God common also to men and why A present of Spices the first kinde of oblation which is to please is common to us with the Angels themselves for they offer up to God praise and thanksgiving because they know God is pleased with them 2. Praises to men to offer guifts to pacifie Gods wrath But the second sort is proper to men only who as they have procured Gods anger by sinning so they are to offer those gifts which may pacifie his wrath 3. The ground and reason why they offered Thirdly the ground and reason why they offered 1. For oblation is first for oblation Albeit God forbad to offer to Idols yet his will is not that we should not offer at all And though we may not offer to God to the end wemight supply his need seeing he is not hungry in the fiftieth Psalme In testimony of thankfulnesse and why Yet he will have us offer in testimony of our thankfulnesse to him as he saith offer to me the sacrifice of thanksgiving So that as a Prince having made a conquest of a City doth distribute it to his subjects at his pleasure yet so as he reserveth to himself a rent or service be it never so little that they may thereby acknowledge that whatsoever they have they hold it of him so God will have us after the example of Cain and Abell in fine dierum On the Sabbath to offer our quit rent to God and why that is on the Sabbath to offer to him our quit-rent we may not come before him empty handed the twenty second chapter of Exodus 1. To acknowledge all we have to have it from him but bring something with us to acknowledge that whatsoever we have we have it from him Not only by a vocall but a reall confession So the people were to bring their first fruits in a basket and to offer to God by the Priest and to make not a vocall but a reall confession of Gods goodnesse and providence for them in the twenty sixt chapter of Deuteronomie As David acknowledged all comes of thy hand Note quod de manu tua accipimus ca damus tibi in the first of the Chronicles the twenty ninth chapter and fourteenth verse Even so as God gives us our spirits in the twelfth chapter of Eccle. 1 To offer in soul spirituall sacrifices We must offer to him spirituall sacrifices in the first of Peter and the second chapter And seeing corpus aptavit nobis in the tenth chapter of the Hebrews And in the fourtieth Psalme 2. In body the 〈◊〉 of our lips We must glorifie him both in our bodies and in our spirits in the first of the Corinthians the sixth chapter that is we must offer up to him the calves of our lips in the fourteenth chapter of Hose that is the sacrifice of praise to God which is the fruit of the lips in the thirteenth chapter of the Hebrews and the fifteenth verse 3. In our substance and why And thirdly it must not be a vocall confession but we must really acknowledge it by offering of our substance to him we must not come emptie handed in the twenty second chapter of Exodus But as we confesse before the Lord that
in all diligence and in your love to us so see that ye abound in these graces also Respexitque Jehova ad Hebelum ad munus ejus Ad Kajinum verò ad munus ejus non respexit Gen 4. 4.5 April 29. 1599. WHich words contein the acceptation of the service of Cain and Abel with God which is the matter of greatest moment and which putteth the greatest difference between them and all the world and is a pattern of the distinction which is between the godly and the wicked begun in this life and perfected in the great day of the Lord when he shall set Abell and histure Worshippers on his right hand and Cain and his false Worshippers on the left In the denomination of the name which Eve gave her first Son I told you what is the worlds censure viz. that Cain is a name of great price in the judgment of the world but as for Abell that is a name of great contempt and such as Abell was are persons of no account but here we see Gods censure upon them both is otherwise for as the Apostle saith He that praiseth himself is not allowed but he which God praiseth the second to the Corinthians the tenth and the eighteenth verse so Cain that was so precious in the eyes of the world is of no account with God but Abel which was of no reckoning with men but despised as a thing of nought he is highly accounted with God for he hath respect to his oblaion but as for Cain and his oblation he respected them not So we see that as on the one side God makes the stone that was refused to be the head stone of the corner Psalm the one hundred and eighteenth and the twenty second verse so on the other side we see it true in Cain and Abel which Christ affirmeth in the sixteenth of Luke and the fifteenth verse that which is high in the account of man is abominable with God The words contain two points first Gods regard to Abel and his offering secondly his want of regard towards Cain and his oblation first that we may understand what is meant by regarding respicere is not only aspicere for God beheld Cain and his offering no less than Abel God seeth all things be they never so private he seeth Sarah when she laugheth behinde the Tent door Genesis the eighteenth and the twelfth verse whether we flie up to heaven or lie down in hell he is present with us we cannot goe from his spirit nor flye from his presence Psalm the one hundred and thirty ninth and the seventeenth and eighteenth verses but respicere is when one likes a thing so well that he looks on it again as we behold those things that we love God seeth all things and all present when he loves he beholds with an amiable look for ubi amor ibi oculus so God beheld Abel and his offering with an amiable look as not contenting himself to look once upon it The example of a Nurse Isaiah 66. 12. which gracious respect of God is set out by a loving regard that a Nurse hath to the Child when she beareth it on her lap Isaiah the sixty sixt and the twelfth verse Of the next oblation offer this which Noah offered to God it is said that the Lord smelled a savor of rest the eighth chapter of Genesis and the one and twentieth verse by which smelling and by this seeing and beholding with the eye is meant nothing else but that God received them in good part and therefore the Paraphrast expoundeth these words suscepit Dominus which exposition is grounded upon the words of the Prophet Malachy the first chapter and the eighth verse the offering is no more regarded nor received acceptably in his hands On the other side the Lord beheld Cain and his offering but he suffered not his eye to stay upon it for hee did not allow of it Testified by visible signs this acceptation the Fathers say was testified by a visible signe and they ground this opinion upon the word for the Apostle saith the eleventh chapter to the Hebrewes and the fourth verse God bears Abel witnesse that hee was just for it was usuall with God to testifie his liking of the service of his servants by outward and visible testimonies Leviticus the ninth chapter and the twenty fourth verse there came fire from the Lord and wasted Aarons burnt offering to shew that hee allowed it so hee approved Gedeons Sacrifice Judges the sixth chapter and the one and twentieth verse when the Angell touching the flesh with the end of his staffe caused fire to come forth and consume the flesh whereby hee knew that his offering pleased God So when Salomon had ended his Prayer fire came downe from heaven and consumed his Sacrifice and Oblation the second of the Chronicles the seventh chapter and the first verse but it is plain in the first of the Kings the eighteenth chapter and the twenty fourth verse By fire The God that answereth by fire let him bee God saith Elias to shew that the true God doth by outward tokens testifie who bee his true worshippers But to come in particular to Abels Oblation Gods liking is upon two things upon the Person and then upon the Gift for non ex seipsis placent munera sed ex offerentibus and St. Augustine non ex muneribus Abel sed ex Abel muner a placuerunt And St. Ambrose priùs is qui dabat quam ea quae 〈◊〉 placuerunt so the person hath the first place but he respected not the person only nam ne vanae putentur oblationes it is not said he had respect to Abel and not to his offering but respexit ad Abelem munera that is not to Abel alone but to him and his gift The person must first be pleasing to God before his gift be accepted the person must first please before the gift can be accepted but as he respects the person so will he have the gift withall and therefore God that said I will have no Bullock out of thy house nor Goats out of thy folds saith gather my Saints together that make a Covenant with me with Sacrifice the fiftieth Psalm and the fifth verse and where he saith thou desirest no sacrifice he means God chiefly respects the persons of men that they be such as may please him otherwise all their oblations are to no purpose but when they are so qualified that they can offer to him a contrite and a broken heart then God will accept of their Sacrifices which they offer upon his Altar the fifty first Psalm and the ninteenth verse non est detrahendum oblationis sed adjiciendum 〈◊〉 as Abel offered by faith the eleventh to the Hebrews and the fourth verse so we may not take away obtulit but joyn fides with it so shall our oblations please when our persons are by faith in Christ reconciled to him the person
sanguinum The Lessons to be learned hence are First matter of Faith for the ancient Fathers upon these words The voice of thy brothers blood cryeth compared with the Apostles Hebrews the eleventh chapter and the fourth verse by the which Abel being dead yet speaketh doe ground the immortality of Abel nam qui loquitur vivit of which we are to be perswaded in regard of the truth of Gods promises made for God in his first Sermon said If thou doe well shalt thou not be rewarded As for Abel albeit he did well yet he was not rewarded in this life therefore it followes there is another life wherein Abel must have his reward for his good service to God For it is a righteous thing with God to recompence tribulation to them that trouble the godly and to the afflicted rest when the Lord shall shew himself from heaven in the second epistle to the Thessalonians the first chapter and the sixt verse And God is not unjust to forget our works and labour of love Hebrews the sixth chapter and the tenth verse And for a third proof if God be the God of Abraham as he affirmeth himself to be the God of Abraham Isaac and Jacob then no doubt but Abel liveth no lesse than Abraham because as Christ affirmeth deus non est mortuorum deus sed viventium Luke the twentieth chapter Secondly hence we have commended to us morall doctrine against those which doubt not without all fear to dispatch and rid out of the way whatsoever is a stay or let to them because as they speak mortui non mordent but such are to learn from hence that albeit they whose blood they doubt not to spill doe not bite yet they crye out to God for revenge even when they are dead as Abel for if they crie not the stones in the street will crie as Christ speaks as albeit Abel be dead yet the voice of his blood cryeth to God for vengeance Concerning which six points are to be noted First It is true that the souls of them that are deceased are brought in crying for vengeance Revelations the sixt chapter How long Lord but it is not here affirmed of Abel that his soul in heaven cryeth for vengeance as he kept innocency so no doubt he kept a brotherly affect on to Cain though he deserved it not at his hands As Stephen did not 〈◊〉 for vengeance but prayed Lord lay not this sinne to their charge Acts the seventh chapter and our Saviour Luke the twenty third chapter Father forgive them they know not what they doe but it is his blood that cryeth and his blood not de corpore but de terra that is though the soul out of heaven complain not yet his blood out of the earth shall crie to God for vengeance Secondly His blood though it be separated from his body and concorporate with the dust of the earth shall crie and speak to God if the blood of beasts offered in Sacrifice doe speak to God so as they make him answer by fire in the 〈◊〉 of Kings the eighteenth chapter then much more shall the blood of man when it is shed have a voice to speak to God for revenge and so forcible is the vocie of that blood that there is no expiation but by blood and the land cannot be clean'ed but by the blood of him that hath shed blood Numbers the thirty fift chapter If the blood of them crie the blood of Innocents shall speak to God for vengeance and so when the Israelites offered their Sonnes and daughters and shed innocent blood the wrath of the Lord was kindled against them Psalm the one hundred and sixt and thirty seventh verse but the blood shed by Cain was the blood of an Innocent even of righteous Abel Matthew the twenty third chapter and therefore must needs receive an answer sooner from God than the blood of beasts Revelations the sixteenth chapter and the sixt verse and the ninteenth chapter and the second verse The third point is that the word blood is expressed in the plurall number sanguinum clamantium to note that in killing Abel he did not only shed his blood but the blood of all those that might have proceeded of Abel if he had lived and married whereby his fact is the more grievous in that it is committed in tantâ paucitate gener is humani Others say it is expressed plurally because every drop of Abels blood did crie for vengeance so there was blood crying with many voices for revenge Fourthly This voice is not every ordinary voice but vox clamantis which sheweth that murther is no light sinne but great and hainous for as the Heathen man saith leves loquuntur ingentes clamant peccatum cum voce is nothing but ordinary sinne but peccatum cum clamore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans the seventh chapter it is one of those sinnes which crie and therefore shall have vengeance They are in Scripture four First wilfull murther as Cains in this place Secondly the sinne of Sodom against nature which cried to God for vengeance Genesis the eighteenth chapter which by the qualitie of the punishment appeareth how filthie it was for it was punished with stinking brimstone as the sin it self above all others doth most stinck before God Thirdly the oppression of the poor Exodus the second chapter and the twenty third verse which crieth to God Note for as God plagued the Egyptians for oppressing the poor Israelites so he will plague them that oppress the stranger and poor Exodus the twenty second and the twenty first verse The fourth is Deuteronomie the twenty fourth chapter and the fourteenth verse that of other poor the poor Labourer must not be oppressed nor his hire delayed from him when he hath taken pains for as the Apostle saith James the fift chapter ecce merces operantis clamat in auribus domini These are the sinnes that speak not but crie to God for vengeance Fiftly for the nature of the crie it is in Hebrew vox preconis or proclamantis of such a one as hath strong sides of which we have an example Genesis the fourty first and the fourty third verse where Pharoah causeth one to crie with a Trumpet before Joseph Abreck so forcible was the crie of the blood of Abel in the eares of God The sixt point is that which maketh it up sure for where there is no voice of any Cryer be he never so strong that can be heard up to the top of high hills or steeples the voice of this crie is heard higher than any hill or tower whatsoever it is heard de terra ad me saith God it pierceth the very heavens ecce quousque volat vox sanguinis That which we are to learn from hence is First matter of comfort to those of Abels side that suffer wrong Abel said never a word though his Brother slew him neither doth his soul from heaven it is his blood from the earth that
that it was a confession without any petition or prayer for pardon and he made no prayer because he had no hope and no hope for that he wanted faith We must therefore beware that we deferre not our confession and repentance but speedily return to God for that is the cause that he bears with us he might presently consume us after we have sinned but he spareth us for repentance as the Prophet speaketh in the thirtieth chapter of Isaiah Expectat Deus ut miseriatur and his mercy is extended to all sinners upon condition of repentance Albeit Nebuchadnezzar were a grievous sinner yet the Prophet telleth him in the fourth chapter of Daniel if he break off his sinnes by righteous dealing and his iniquities by mercy to the poor Erit sanatio erroris And the Prophet to them that had given themselves to Idolatrie saith If you turn your iniquitie shall not be to your destruction Ezekiel the eighteenth chapter and the thirtieth verse Therefore the Godly man saith Wee have trespassed against God wee have taken strange wayes yet now there is hope in Israel for this Exodus the tenth chapter and second verse Which is a point very materiall for if hope of mercy and forgivenesse be cut off sinners will fall into their case that said desperatly in the eighteenth chapter of Jeremiah and the twelfth verse We will walk in the stubbornesse of our hearts or else as the Apostle speaketh They will be swallowed up of too much heavinesse in the first epistle to the Corinthians the second chapter that is without hope of mercy men fall into desperate hardness of heart or into desperate fear sorrow so as they cannot be comforted And this is it which the Devill desires to the end he may bring this to pass As in the beginning he took exception against one tree charged God with niggardliness envy albeit he could not charge God for all the trees of the Garden in the third chapter of Genesis and the fift verse so albeit it be impossible for the Devill to perswade Cain that God will not forgive sinnes because in as much as if God be extream to mark what is done 〈◊〉 and enter into judgement no man can be justified in his sight Psalm the one hundered and thirtieth and Psalm the one hundred fourty third therefore he must needs forgive sinnes unlesse he will shew that he hath made all men for nought Psalm the eighty ninth yet he tels him that howsoever sinnes may be forgiven yet Cain's sinne cannot be pardoned He tels Cain that a 〈◊〉 there of his Brother and such a one as denyeth the deed with such presumptuous and proud answers cannot have pardon But the error of Cain stands herein not that he is perswaded that his sin is great for murther no doubt is a great sinne but that he thinketh it so great as it could not be pardoned as if Gods mercy were not great enough for his sinne were it never so great Cain's error then as we see is Major iniquitas quà m propitiatio Which error God doth most of all detest First for that it doth prejudice his Power as if he that is Almighty were not able to pardon the sinnes of wicked men Secondly It doth prejudice his truth for God affirmeth of himself That he forgiveth iniquity transgression and sinne Exodus the thirty fourth chapter and the seventh verse which is the sinne that Cain speaketh of here The Prophet saith of God in the one hundred and thirtieth Psalme He shall deliver Israel from all his sinnes He hath shut up all under sinne that he may have mercy over all Romans the eleventh chapter And as he came into the world to save sinners so primos peecatorum in the first epistle to Timothie the first chapter and the sixteenth verse This Cain could not be ignorant of having heard of the promise which God made That the seed of the woman should break the Serpents head that is as we have shewed the head and chief sinne that the Devill can infect the soul of man withall Thirdly This error doth derogate from his goodnesse which makes it more odious to God for Gods mercy hath a preeminece above his justice Psalme the one hundred fourty fifth his mercy is above all his workes And as the Apostle saith in the second chapter of James Mercy triumpheth over Justice Therefore the sin against Gods Mercy is more grievous Again It is the more odious in Gods eyes because it takes from him the Glory of his Mercy which is essentiall and naturall in God for his Justice groweth out of man and he is said to be just not so much in regard of himself as in respect of his dealing towards men in that he rewardeth the good and punisheth the bad But as for Mercy it is naturally in him and a part of his Essence But his Justice commeth from without for when men provoke him by their sinnes then he saith Isaiah the twenty eighth chapter and the seventeenth verse Judgment will I lay to the rule and righteousness to the ballance Therefore if we conceive of God as a hard Lord whereas we see he is ready to forgive ten thousand talents to his Servants Matthew the eighteenth chapter or think him to be a hard Father whereas he is most kinde to naughty and unthrifty Sons Luke the fifteenth chapter We doe derogate against his mercie and goodness who in respect of his naturall inclination to mercy is called mercy Psalm the fifty ninth and the seventeenth verse wherefore as the Apostle said to the Jewes Acts the thirteenth chapter and the fourty sixt verse Seeing you have put the word of God from you and judged your selves unworthy of eternall life so if any man by taking an 〈◊〉 opinion of Gods mercy doe put it from him and judge himself unworthy of mercy there is no hope that he shall ever obtain forgiveness but he must either fall into that desparare hardness of heart that is mentioned Jeremiah the eighteenth chapter or else be continually tormented with a wounded spirit Proverbs the eighteenth chapter and be swallowed up of heaviness in the second to the Corinthians the second chapter Touching Cains conceit it is certain if his sinne cannot be pardoned it is either in regard of the sinne it self or of Gods justice but neither of these are any such hindrance that they ought to draw us to that which Cain saith Touching sinne it is not a thing impossible to obtain pardon for it First Because sinne is the work of a Creature which is finite and therefore can doe nothing but that which is finite But God is infinite and of his greatness there is no end psalm the one hundred and fourty sift And therefore look how much God is greater than man so great is his power to thew mercy and consequently it is not possible that his mercy should be overcome of our sinne and miserie Secondly peccatum hominis est infirmitas hominis that is sinne
exercise of invocation and prayer should arise from Enosh for James the fift chapter and the thirteenth verse If any be afflicted let him pray and therefore such prayer is called oratio afflicti Psalm the hundred and second and the seventeenth verse As Abel's oblation belongs to the dayes of peace and prosperity so Enosh's invocation belongs to the dayes of affliction and misery when a man is strong to resist and full of vitall heat and spirit then he cannot skill of invocation but let God make him Enosh and then he will begin to call upon the name of the Lord. Thirdly In respect that it shewes what manner of Preacher it should be that is he must be one of the sons of Seth that is one of the Church for the prayer of a faithfull man availeth much Also it must be Enosh's prayer that is of one that is humble as the Publicans prayer Luke the eighteenth chapter so that the name of Enosh in respect of Seth shewes that Christ shall not be without his Crosse nor Christs Church without theirs And in respect of himself it shewes what shall be the afflictions of those that shall be thus called Touching his Invocation It is the title that it pleaseth the Holy Ghost to set out Enosh by and it is an excellent title 〈◊〉 Chrysostome that Enosh should be the first that called upon the Name of the Lord It was more honorable to him than to wear any gorgeous apparrell or Jewels whatsoever In this part are two things The nature of Invocation and the beginning of it set down in these words 〈◊〉 est First for the nature of Invocation Invocare 〈◊〉 vocare Deum in se or ex se and it is a speciall point Many would have God about them or near them but not in them for then they must look to govern their actions well When men lay seige to a Town they doe not think it sufficient to have them without but they desire to get them within Such an affection is required of them say the ancient Writers that will truly call upon God For the manner we must say with the Apostle in the first epistle of John the fourth chapter and the fourth verse Major est qui intus quà m qui extrà Now for the Name of God It is no unreasonable thing that we should call upon the name of those which we never saw for as we know those that dwell in the west northward parts they believe obey the word and 〈◊〉 that comes in the Princesses name and by that 〈◊〉 they arme and disarme themselves and are ready to 〈◊〉 death howbeit they never saw her nor look to see her but only because it comes in her name It is therefore currant they 〈◊〉 such a Princesse there is therefore they receive the word as comming out of the mouth of the Princesse her self and obey 〈◊〉 So we see what Invocation is and that the name of God is 〈◊〉 be invocated Now to put a difference between these three First to call upon God Secondly upon the name of God Thirdly in the name of God We say to call upon God is an expressing or 〈◊〉 of the desire that we have of his presence as all the creatures 〈◊〉 For the young Ravens call upon him in the one hundred fourty 〈◊〉 Psalm and the ninth verse and in the eighth chapter of the 〈◊〉 and the twentieth verse Omnis creatura 〈◊〉 and that 〈◊〉 be done when a man saith nothing but only in his soul 〈◊〉 as Hannah in the first of Samuel the first chapter and the thirteenth verse and Moses in the fourteenth chapter of Exodus and the fifteenth verse Why prayest thou to me when no words were uttered that is an internall spirituall praying between God and us which all the creatures have but the invocation upon the name of God is a thing externall as the Psalmist speaks Psalm 77. and the 1. verse I will crie to God with my voyce and in the one hundred and sixteenth Psalm and the fourth verse I will call upon the name of the Lord saying Lord I beseech thee deliver my soul So that Moses meaning is to shew that not only an internall calling upon the name of God by desires but that then there began an externall and vocall serving of God with a profession of religion Now to invocate in the name is one thing and to invocate upon the name of God is another the one is the party that is called upon the other 〈◊〉 out the party in whose name he is called upon which shewes the persons distinct in the deitie as our Saviour expounds it in the sixteenth chapter of John and the twenty third verse Whatsoever ye shall ask the Father in my name he will give it you There is both God the Father that is called upon and Christ the Sonne in whose name we pray That is the difference between the two names that is they put not their trust in their own names or in the arme of flesh or in any other humane name but in God and not only invocate God but they invocate him in nomine that is in the name of another And there is no other name given by which we shall be saved but the name of Jesus Acts the fourth chapter and the twelfth verse and as in the first to the Corinthians the third chapter and the eleventh verse Other foundation then that can no man lay Now whereas we have in this verse in nomine Dei and semen aliud in the former he shewes plainly what he means by posuit deus semen aliud viz. that there is a person that shall be our seed in whose name we are to trust and invocate God so that in these verses the mysterie of Christs incarnation is plainly expressed to those that shall well look into it Now it is plain when he speaks of invocation he means not prayer only but by a part he expresseth the whole which is by a Synechdoche as in the second chapter of Joel and the twenty third verse Every one that calls upon the name of the Lord shall be saved which is repeated by the Apostle Romans the tenth chapter and the fourteenth verse but you must mark what he saith after How shall they call upon him in whom they have not beleeved there is faith required Then he goes a step farther How shall they beleeve in him of whom they have not heard as if he should say it is impossible therefore hearing is necessary And how shall they hear without a Preacher there is the office of preaching And how shall they preach unless they be sent there is the authority of ecclesiasticall power We see what duties the Apostle raiseth from invocation and consequently we must know that when they began to call upon Gods name then also they began to beleeve in him For albeit prayer is the more generall part of invocation as a crying unto God as the Fathers observe from the
are taken away There are two natures in a Cole that is the Cole it selfe which is a dead thing and the burning nature and heate that it hath which setteth out first Christs humane nature which is dead in it selfe And then his divine nature containing the burning force of that is represented in this burning Cole So the element of bread and wine is a dead thing in it selfe but through the grace of Gods spirit infused into it hath a power to heate our Soules for the elements in the Supper have an earthly and a heavenly part Secondly that Christ is to bee understood by this burning Cole wee may safely gather because his love to his Church is presented with fire Cantit the eighth chapter and the sixth verse It is said of Christs love the Coles thereof are fiery Coles and a vehement flame such as cannot be quenched with any water nor the floods drown it even so all the calamities and miseries that Christ suffered and endured for our sakes which were poured upon him as water could not quench the love that he bare us Thirdly quia non solum ardet ipse sed alios accendit so saith John the Baptist of him There cometh one after me that shall Baptize with the holy-Ghost and with fire as it is in the third chapter of Luke the sixteenth verse therefore the graces of the holy-Ghost are also represented by fire Acts 3. the union whereof hath a double representation First it is signified by water in Baptisme for sinne that is derived 〈◊〉 us from another being as a 〈◊〉 may be washed away with water and therefore the Propher saith there is a fountaine opened to the house of David and to the inhabitants of 〈◊〉 for sinne and 〈◊〉 Zach. the thirteenth chapter and the first verse therefore 〈◊〉 said to Saul bee Baptized and wash away thy sinnes Acts the twenty second Chapter and the sixteenth verse that is meant of originall sinne and the corruption of our nature by which wee are guilty of the wrath of God but because through the whol course of our life sinne by custome groweth more to be strong and to stick fast in our nature so as no water can take it away therefore 〈◊〉 Grace of God is set out by fire as having a power and force to burn 〈◊〉 sinne for by custome sinne is bred and setled in our nature and is 〈◊〉 drosse that must be tryed and purged by fire so the holy Ghost speaketh of actuall sinnes the first of Isaiah and the twenty fift verse and the sixt ter of Jeremiah and the thirttieh verse Ezech. the twenty second chapter and the eighteenth verse The house of Israel is to mee as drosse that is by custome of sinne and in regard of this kinde of sinne there needs not only water to wash away the corruption of our nature and the qualitie thereof but fire to purge the actuall sins that proceed from the same The sinnes of Commission came by reason of the force of concupiscence and from the lusts that boyle out of our corrupt nature and the grace that takes them away is the grace of water in Baptisme but the sinnes of omission proceede of the coldnesse and negligence of our nature to doe good such as was in the Church of Laodicea Rev. the third chapter and the fifteenth verse and therefore such sinnes must bee taken away with the fiery Grace of God Secondly for the quality of the Cole it is not only a burning Cole but taken from the Altar to teach us that our zeale must bee 〈◊〉 and come from the spirit of God The fires that are appointed by earthly Judges to terrifie malefactors from offending may draw a skinne over the spirituall wounds of their Soules so as for feare they will eschue and sorbeare to sinne but it is the fire of the Altar and the inward Graces of Gods spirit that taketh away the corruption and healeth the wound therefore as in the Law God tooke 〈◊〉 there should ever bee fire on the Altar Leviticus the sixt chapter and the ninth verse so for the sinner that is contrite and sory for his sinne there is alwaies fire in the Church to burne up the Sacrifice of his contrition and repentance even that fire of Christs Sacrifice The love which hee shewed unto us in dying for our sinnes is set 〈◊〉 unto us most lively in the Sacrament of his Body and Blood unto which wee must come often that from the one wee may fetch the purging of our sinnes as the Apostle speaks and from the other qualifying power si in luce John the first chapter the seventh verse wherefore as by the mercy of God we have a fountain of water alwaies flowing to take away originall sinne so there is in the Church fire alwaies burning to cleanse our actuall transgressions for if the Cole taken from the Altar had a power to take away the Prophets sinne much more the body and blood of Christ which is offered in the Sacrament If the hem of Christs garment can heale the ninth chapter of Matthew and the twentith verse much more the touching of Christ himselfe shall procure health to our soules here we have not somthing that hath touched the Sacrifice but the Sacrifice it self to take away our sins Secondly the Application The application of this Cole is by a Seraphin for it is an office more fit for Angells than men to concurre with God for taking away sinne but for that it pleaseth God to use the service of men in this behalfe they are in Scripture called Angells Job the thirty fifth chapter and the twenty third verse Malachi the second and the seventh verse The Priests lips preserve knowledge for hee is the Angell of the Lord of Hosts and the Pastors of the seven Churches in Asia are called Angells Apoc. the first chapter and the first verse for the same office that is here executed by an Angell is committed to the sonnes of men to whom as the Apostle speaks Hee hath committed the ministery of reconciliation 2 Cor. the fift chapter and the eighteenth verse to whom hee hath given this power that whose sinnes soever they remit on earth shall bee remitted in heaven the twentith chapter of Saint John and the twenty fift verse So when Nathan who was but a man had said to David etiam Jehova transtulit peccatum 〈◊〉 the second booke of Samuel the twelfth chapter and the thirteenth verse it was as availeable as if an Angell had spoken to him And when Peter tells the Jewes that if they amend their lives and turn their sinnes shall be done away their sinne was taken away no lesse than the Prophets was when the Angell touched his lips Acts the third chapter and the ninteenth verse for not hee that holds the Cole but it is the Cole it selfe that takes away sinne and so long as the thing is the same wherewith wee are touched it skills not who doth hold it but wee
Christ which wee should chiefly desire to see is that joyfull day of his birth whereof the Angels brought word a day of great joy to all the people that this day is born a Saviour Luke the second chapter In the desire it self we are to consider two things First the Degree Secondly the Manner of this Desire First for the Degree It is noted in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is leaped for joy of that day in regard of the great benefit which should come unto the world by Christs birth Which joy the babe John Baptist expressed who before he was borne leaped in his Mothers womb Luke the first chapter and the fourty first verse The joyfull desire here mentioned is as St. Peter speaks a joy unspeakable and glorious the first epistle of Peter and the eighteenth chapter To teach us that the day of Christs comming in the flesh is a day most of all to be desired and a matter of the greatest joy that can be Secondly For the Manner of this Desire It was a desire joyned with trust and confidence without which our desire is in vain be it never so hot Abrahams desire of seeing Christs day was joyned with hope that he should see it which he so much desired The Creatures desire to see the day of their redemption for they groan Romans the eighth chapter but this desire is without hope These desires are both to be seen in Jacob For when his sonnes being sent from Joseph told him that Joseph was alive and was Governor in the land of Egypt his heart wavered Then he had a desire to see Joseph but it was not joyned with hope for he beleeved them not But when they told him Josephs words and shewed him the Chariots that were sent for to bring him then he had a desire with hope and his spirit revived within him Genesis the fourty fift chapter and the twenty sixt verse The hope that he conceived of seeing him whom he desired to see made him rejoyce Touching the Reason of this desire he had sufficient matter of present joy for he was exceeding rich in Cattel and Silver and Gold Genesis the thirteenth chapter and the second verse Why then doth he long after a joy to come The reason is though God had blessed him with aboundance of temporal blessings yet he considered a day would come when his present joy should be taken from him John the sixteenth chapter Therefore he desires a joy that had a foundation that is not earthly but heavenly joyes Hebrews the eleventh chapter Such as should not be taken from him John the sixteenth chapter and the twenty second verse as Job knew that his Redeemer lived Job the nineteenth chapter So Abrabam desired a Redeemer and such a one he had For thus saith the Lord which redeemeth Abraham Isaiah the fourty ninth chapter and the twenty second verse That might redeem his soul from Hell Psalm the fourty ninth And his body out of the dust of death Psalm the twenty second for he confessed himself to be both dust and ashes Genesis the eighteenth chapter Dust in regard of his nature and therefore subject to corruption but ashes in regard of his sinnes by which he is subject to everlasting condemnation in respect of both he desired a Redeemer that might deliver both his body from death and his soul from destruction that might say revertite silii Psalm the ninetieth and the third verse He considered he needed a Redeemer for his soul and body that he might not be dust and ashes and therefore exceedingly desired one that would deliver his soul from being ashes and his body from the dust Secondly It is said of Abraham that he saw Christs day the notice of Gods eternal mercie herein was Abrahams desire by whose example all that will see Christ must first desire the sight of him as he did Et desiderium sit eum spectare Though Abraham did not actually see Christ in the flesh yet he had a desire which was all one as if he had seen him with bodily eyes For if the concupiscence only of evill be sinne though the act follow not then desire of that which is good is accepted albeit it be not actually performed therefore Nehemiah prayeth Hearken to thy servants that desire to fear thy name Nehemiah the first chapter and the eleventh verse The very hungring and thirsting after righteousnesse is effectual to blessednesse Matthew the fift chapter When we can say with David Coepit anima me a desider are justitias tuas Psalm the hundred and nineteenth We desire to be more desirous of it as a thing acceptable before God and though our soul desire not yet the want of it is our woe and the fainting of our joyes while we say When wilt thou comfort us Psalme the hundred and nineteenth Those are as the bruised reed and smoaking flax which he will not quench Isaiah the fourty second chapter That which Abraham did see was Christs day which is true in what sense soever we take it He saw the day of his Deity Genesis the eighteenth chapter the second and third verses when seeing three men he ran to meet them and bowed himself to the ground saying Lord which was a vision of the Trinity Secondly For the day of his death and passion he saw that too Genesis the twenty second chapter and the fourteenth verse when Abraham making the great promise of his obedience by sacrificing his sonne upon mount Moriah when after Christ was crucified said In mane 〈◊〉 provideat Dominus though he take not my sonne Isaac yet will he take one of my seed that shall be the sonne of Abraham Thirdly He saw the day of Christs nativity when he said to his servant Put thy hand under my 〈◊〉 and 〈◊〉 by the Lord God of Heaven and God of the earth 〈◊〉 the 〈◊〉 fourth 〈◊〉 and the twenty third verse Quod 〈…〉 ad 〈…〉 saith 〈◊〉 but it was to shew that the seed in whom all 〈◊〉 should be blessed should come out of his loins and take flesh of him for he took the seed of Abraham Hebrews the second chapter So Abraham saw all the dayes of Christ. But secondly We are to inquire in what 〈◊〉 he saw this day For which point we must know he saw not Christs day 〈◊〉 Simeon whose eyes did behold 〈◊〉 salvation Luke the second chapter nor as 〈◊〉 to whom Christ saith 〈◊〉 are the eyes that see the things which 〈◊〉 see Luke the tenth chapter that is with bodily eyes which many 〈◊〉 and Kings could not see So Abrahams outward man 〈◊〉 not see Christs dayes but he 〈◊〉 it in the 〈◊〉 man Romans the 〈◊〉 chapter He saw it spiritually with the eyes of 〈…〉 Ephesians the first chapter and the eighteenth verse And 〈◊〉 the eyes of faith which 〈◊〉 the 〈◊〉 things not 〈…〉 the 〈…〉 By which things invisible to the eyes of the body are made visible to the eye of the minde by the eye of
faith by means whereof that was made present to Abraham which otherwise was absent The fathers by faith beheld this promise afarre off Hebrews the 〈◊〉 chapter and the seventh 〈◊〉 c. And were as sure of them as if they were performed Thirdly He rejoyced It is said that God gave charge touching the Patriarchs and ancient Fathers Nolite tangere unctos 〈◊〉 Psalm the hundred and fift and the fifteenth verse Which 〈◊〉 was Abraham who was 〈◊〉 with the oyle of gladnesse Psalm the fourty fift By which the conceived joy when by faith he saw the day of Christs 〈◊〉 Here we are to inquire of the matter and words of this joy The 〈◊〉 and cause of Abrahams joy was deliverance which is a great cause of joy When the Lord brought again the captivity then was our mouth filled with laughter Psalme the hundred twenty sixt So Abraham 〈◊〉 to think that he was delivered from being dust and 〈◊〉 that now be might say with David They 〈◊〉 not leave my 〈◊〉 in 〈◊〉 nor suffer me to see 〈◊〉 Psalm the sixteenth and the tenth 〈◊〉 Secondly He rejoyced considering that by means of Christ his 〈◊〉 he should not only 〈◊〉 the 〈◊〉 which is death of body For dust thou art and to dust 〈…〉 Genesis the third chapter And the death of the soul which is the 〈◊〉 of 〈…〉 the sixt chapter But should have 〈…〉 and that not temporal but spiritual in 〈…〉 the first chapter and the third verse For as the 〈…〉 they 〈…〉 not earthly blessings but heavenly For 〈…〉 had been mindfull of earthly blessings They had 〈◊〉 to 〈◊〉 and had 〈…〉 them Hebrews the 〈◊〉 chapter and the 〈…〉 But the matter of Abrahams joy was the hope of a 〈◊〉 blessing 〈◊〉 Christ. This God 〈◊〉 when he promised That his seed should not only be as the dust of the earth which is an earthly 〈…〉 the thirteenth chapter but As the starres of Heaven Genesis the fifteenth chapter By which is meant the blessing of Heaven This blessing was That he should enjoy those things which the eye bath not seen the first epistle to the Corinthians the second chapter and the ninth verse Thirdly That this blessing should come to him per semen suum not by a strange or foraign means this did increase Abrahams joy to think quod Servator Abrahae est semen Abrahae And that he whom David called his Lord was his sonne Matthew the twenty second chapter Fourthly His joy was the greater considering that this benefit was not appropriated to the Jews only that were of the stock of Abraham but that in him all Nations should be blessed not only he and all his children but as many as were to be blessed should obtain this blessednesse in him So say the Angels that the birth of Christ is matter of the Peoples joy because it belongs to all People Luke the second chapter That in this life all that are blessed with faithfull Abraham Galatians the third chapter And after this life shall be blessed by being received into Abrahams bosome Luke the sixteenth chapter For the manner of his joy As his desiring sight was spiritual so his joy is not carnal as ours but spiritual We desire to see the feast of Christs nativity and we joy when it comes but in a carnal manner but it must be spiritual as Mary saith My spirit hath rejoyced in God my Saviour Luke the second chapter There is a joy of the countenance which is outward but the true joy is of the heart and conscience To desire Christs dayes before he come and to joy when he is come are the true touchstones of our love to him When our Parents heard God was come they hid themselves Genesis the third chapter So he that is in state of sinne desires not Gods comming or presence neither rejoyce at it They say Let the holy one of Israel cease from before us Isaiah the thirtieth chapter and the eleventh verse So farre are they off from desiring his comming And for joying when he is come they will say with the Gergasites Depart out of our Coasts Matthew the eighth chapter and the thirty fourth verse But contrariwise the godly to testifie their desire say Break the Heavens and come down Psalme the hundred fourty fourth 〈◊〉 So for joy The hope that is deferred makes the heart to faint but when it comes it is as a tree of life Proverbs the thirteenth chapter and the twelfth verse Therefore we must proceed from desire to sight and by it as also by our joy we conceive at the day of Christs birth we may examine whether we be the children of Abraham and so may conceive hope to be partakers of blessing with him But if we rejoyce as the carnal Israelites did of whom it is said The People sat down to eat and drink and rose up to play Exodus the thirty second chapter and the sixt verse If we testifie our joy by eating and drinking that is no true joy Our 〈◊〉 day shall be 〈◊〉 Malachie the second chapter This joy is the Heathens joy whose hearts are filled with food and 〈◊〉 Acts the fourteenth chapter They eate cakes and drink wine and make themselves 〈◊〉 therewith Jeremiah the fourty fourth chapter But that is not Abrahams joy it is spiritual wherein is blessednesse For blessed are the People that can rejoyce in thee Psalm the eighty ninth We must learn to rejovce a right at the day of Christs birth If we will rejoyce as Abraham did we must pray with David Remember me Lord that I may see the 〈◊〉 of thy chosen and bee glad with thy people and give thanks with thine inheritance Psalm the hundred and sixt and the fourth and fift verses Abraham knew a day would come that should take away all his earthly joy and therefore desired the day of Christs birth which might make him to rejoyce in 〈…〉 the fift chapter And rejoyce in afflictions the first epistle of Peter and the fourth chapter such a joy as na man shall take away John the sixteenth chapter As we must rejoyce at this day of Christ after Abrahams example so Christ hath a second day wherein he will give to every man according to his works Romans the second chapter If we rejoyce at this day when it comes and desire it If we love the glorious comming of Christ the second epistle to Timothy and the fourth verse If we look for the appearing of the just God Titus the second chapter and the twelfth verse then shall we shew our selves the Children of Abraham Of that day to see it he saith it shall be matter of joy Lift up your heads Luke the twenty sixt chapter and the twenty first verse For your redemption draweth neer To others matter of sorrow They shall hide them in the rocks Revelations the third chapter but we must say with David I remembred thy judgements and received comfort Psalme the hundred and ninteenth Principes populorum congregantur
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
Jews and Gentils So the matching of Jews with Gentils doth signifie the affinity that should grow between the two Churches The same was shewed by the stuff where of 〈◊〉 Tabernacle was made by the first Temple which was built upon the ground of a Gentile Araunah the second book of Samuel and the twenty fourth chapter with timber sent by Hiram a Gentile the 〈◊〉 book of Kings the tenth chapter by the second Temple which was founded by Cyrus and 〈◊〉 Heathen Princes By which we may perceive that God had this in minde and in a purpose To gather the Gentils into the Church of Christ and to be of the people of the God of Abraham which thing was not only foreshewed but plainly performed For not only there came of the 〈◊〉 from the East to Christ Matthew the second chapter but Grecians from the West to see Christ John the twelfth chapter The second thing in the Prophecy is that not only the People should be gathered to be of the Church but the Kings and Princes for when Peter saw the sheet let down from heaven Acts the tenth chapter and the eleventh verse he was taught that Nations should come immediatly to the Church for then Cornelius and others were converted to the faith but Princes came not till three hundred yeeres after that was performed when the Prophet foretelleth the poore shall eate and be satisfied Psalme the two and twentith and the twenty sixth but for Rulers it was not so performed therefore the Pharisees object Doe any of the Rulers beleeve but this simple People that know not the Law John the seventh Chapter therefore the Apostle saith you knew your calling that not many noble not many mightie but the base and weake things hath God chosen as it is in the first of the Corinthians a great number of the poore people were at the first joyned to the Church of Christ and not only they but as it was foretold the rich upon earth shall eate and worship Psalme the two and twentith and the twenty ninth verse so Sergius Paulus Acts the thirteenth the noble man of Berea Acts the seventeenth the Eunuch chief governor for the Queene of Ethiopia Acts the eighth chapter her Lord Treasurer and the elect Lady the second Epistle of Saint John and the second chapter So both Lords and Ladies were brought to the Church but as yet no Princes for they stood up against Christ Acts the fourth chapter both Herod and Paul gathered themselves against Christ the holy sonne of God Paul had almost got one King to the Church that is Agrippa Acts the twenty sixt chapter and the twenty eighth verse Thou almost perswadest mee c. but there must bee a time when the kings of Arabia shall bring presents Psalme the seventy second a time when Kings should bee foster fathers and Queenes nursing mothers to the Church Isa. the fourty ninth chapter therefore under the Law he confirmed the hope of Kings by shewing grace to the King of Ninevey who repented at the preaching of Jonas and to the Queen of the South who came to honour Salomon Matthew the twelfth chapter no less than he confirmed the hope of the poor by calling the poor Widdow of Zarepta and of the humble by the example of Naaman Luke the fourth chapter by whose example all sorts of people both poor and rich both Prince and Subject have hope be gathered into the Church wherein the people of this English Nation have speciall cause to magnifie God for the first prince that professed the Gospel was Constantine the great born in England and ever since Christ hath had a Church of the Gentils not only dispersed Gentils John the seventh chapter a few only of them to worship him but the fulness of the Gentils Romans the eleventh chapter Now not only the simple and unlearned people but the Rulers themselves doe follow Christ John the seventh chapter wherein we are to exalt magnifie the power of Christ that he contents not himself with the inferiour people to be worshipped of them he will not only be the God of the Mattocks and Staves but of the Shields To teach us that he can turne the hearts of Captains and Princes whither he will Secondly That when this was performed the Princes were not Togati such as delighted in peace but Armati men of warre and hard to be brought under to the obedience of the Gospel such persons as at their pleasure will not hear when they think good but take away their life Esther the 6. chap. These men were the harder to be subdued to Christ being without Religion for the most part Nulla fides pietasque viris qui Castra sequuntur The Rulers of the people shall come to thee as it is in the Psalms God would not have David build him an Altar because he was a man of warre and had shed blood the first book of the Chronicles the twenty eighth chapter and the third verse But to gather a Church and Temple of the Gentils he hath no respect of that but sheweth his power in bringing them to his Church which were most cruel The Psalmist saith God is highly to be exalted among the Princes of the People At this â—ime the people of Abraham were at a poor stay like sheep appointed to the slaughter Romans the tenth verse In which regard it was not like it would come to passe that the Princes and mighty men would subject themselves to them Paul confesseth that the Sect which he followed was every where evil spoken of Acts the twenty sixt chapter That he and the rest of the Apostles were as the filth of the world and the off-scouring of all things the first epistle to the Corinthians the fourth chapter the thirteenth verse therefore unlikely that the great men of the world should yeeld to them Again that they should doe this of themselves voluntarily without constraint that where they had occupied their shields upon Gods People now they should use them for their defense that they should bring bountifull gifts to the Church whereof we see examples in the new Testament Matthew the second chapter The Reason is to be taken four wayes First When God shall be exalted then shall the Princes of the people be gathered to the people of the God of Abraham This is true for this Psalme is of Christs ascention of which Christ saith When he is exalted omnes traham ad me John the twelfth chapter So that it is as much as if the Prophet should say When Christ is exalted then the Nations shall come to him Secondly When the Princes of the people be gathered to the â—…ple of Abraham then shall Christ be exalted that is when the Kings of the earth doe imbrace the Christian Religion God shall be exalted and have more glory for every King is worth ten thousand and when one King followeth Christ it is a greater glory to Christ than if many people the second book of Samuel
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
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