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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25383	Apospasmatia sacra, or, A collection of posthumous and orphan lectures delivered at St. Pauls and St. Giles his church / by the Right Honourable and Reverend Father in God, Lancelot Andrews ...	Andrewes, Lancelot, 1555-1626.	1657 (1657)	Wing A3125; ESTC R2104	798,302	742

his speech Matthew the twenty sixt chapter so by a mans talk it will appear how his heart is affected His speech consists first of a preface Heare my voice ye wives of Lamech hearken to my words Secondly the body of his oration I have killed or will kill a man in my wound and a young man in my hurt Thirdly If Cain shall be avenged seven times then Lamech seventy times seven times In which words he saith in effect that he will neither doe right not suffer wrong His Preface we see is a solemn and grave Speech as if Solomon himself were delivering some great piece of wisedome or as if some Prophet were to declare some weighty matter in the name of the Lord. That we may see that the wicked are as carefull in stirring up the hearers to hear their blasphemies as the Prophets and Saints of God are to crave attention to their heavenly doctrine They are like the words of Jacob to his Children Genesis the fourty ninth chapter and the second verse Hear ye Sonnes of Jacob hearken to Israel your Father where to hearken is more than to hear and the speech is more than the voice whereby Lamech willeth his Wives with all attention to bow their eares to that which he saith which sheweth that he imagined that which he spoke was some great matter whereas indeed it is nothing but a vain boasting of his power that he can doe mischief Psalm the fifty second for the Prophet saith That the great men speak out the corruption of their hearts and they wrap it up Micah the seventh chapter and the third verse and so doth this great Gyant Lamech we see by his words he hath this opinion that he ought to be heard being a man of this power For as the Wise-man saith of the practise of the world If the rich man speaks all must hearken to his word but the poor when he speaks cannot be heard but see what is the effect of his speech for all his good preface therefore we must not presently impute wisedome to every one that beginneth in this solemn manner Of the body of his Oration be two parts First a proclaiming to the world What he will doe if he be touched Secondly If Cain be avenged seven times then Lamech seventy times seven fold Of the former there are two readings the one is I have stain a man being but wounded and killed a young man in my hurt The latter is I would kill a man If it be the former it is a Commemoration If the latter a Commination wherein he breatheth forth threatnings as Saul did Acts the eighth chapter against any that should doe him wrong The one is a bragging of his strength that he feels himself so strong as if he were wounded yet he is able to be avenged of him that shall touch him The other shewes his vindicative spirit that is so far from suffering that if he be but touched he will kill he threatens pro vulnere mortem In the first by that which the Apostle saith in the second to the Corinthians the tenth chapter That if God give strength and power to any man it is not to destroy but to 〈◊〉 We see it is no true boasting which Lamech makes he doth not boast aright that saith he is of strength to doe hurt the commendation of strength is not in killing and wounding but in saving and defence For the second interpretation we are to know it is no just dealing to kill him that hath but inflicted a wound for justice is there should be talio wound for wound and not death for a wound If it be read as the Fathers read it I have killed a man in my wound then it is a confession Now we know confessions proceed of repentance but that was not the cause of Lamechs confession for then he would not have chosen these confessions but it is in the spirit of arrogancie that he confesseth to his wives what he hath done He saith that when he had killed one man in his wound then he proceeded to kill a young man that is he added blood to blood It is enough for a man to sinne though he doe not brag of it but when they doe as the Sodomites did that is praedicare peccata sua Isaiah the third chapter and the ninth verse then they are come to the 〈◊〉 of wickedness if they brag of their sinne and are so far from sorrowing for their finne that they seek applause for it as if they had done well This preaching of sinne and that rejoying in wickedness which the Wise-man speaks of Proverbs the second chapter and the fourteenth verse exultat in rebus 〈◊〉 falls upon none but such as are in profundo peccatorum that is grievous sins and at the pitch of all naughtiness Naturally men are ashamed of sinne and it is a signe of grace so to be affected therefore the Lord saith Jeremiah the eighth chapter and the twelfth verse Were they ashamed when they had committed abomination but where instead of covering their faces with shame for sinne Men have 〈◊〉 foreheads and will not be ashamed Jeremiah the third chapter and the third verse that is a sinne out of measure sinfull for shame is a 〈◊〉 of that singultus cordis that is of that inward grief of heart in the first of Samuel the twenty fift chapter which they conceive that they have offended God but when instead of sorrow and shame there is an exaltation or rejoycing of the evill they have done and a hardness of heart so as they cannot be touched with any grief of their 〈◊〉 These are the tokens of one that is past grace and these appeared in Lamech of whom the Apostles words are verified That his shame is his glory Philippians the third chapter In both these he justifieth Cain for he was ashamed to confesse that he had killed Abel and therefore answered the Lord I know not am I my brothers keeper and after he is very sorry and greatly cast down and therefore saith My sinne is greater than can be pardoned This is it we learn in the 〈◊〉 part The second is worse for where there is no shame there may be fear He that hath lost shame for 〈◊〉 is like the beast 〈◊〉 the 〈◊〉 ninth for the beast is not ashamed of any thing but though 〈◊〉 beasts be without shame yet they have fear for they will 〈◊〉 willingly run into the fire it is so terrible to them therefore he that feareth not when he 〈◊〉 the danger of sin he is 〈◊〉 than a 〈◊〉 yea than the Devils themselves Who 〈◊〉 and 〈…〉 the second chapter Therefore where as 〈◊〉 is not 〈◊〉 to kill and murther him that should but wound him having not 〈…〉 That if a man 〈◊〉 evill sinne 〈◊〉 at the dore but 〈◊〉 an 〈◊〉 of Gods wrath upon Cain for murther that is a sign that his 〈◊〉 is greatly hardened A man would think the very 〈◊〉 of 〈◊〉 〈◊〉 be

and welfare of Church and State to which he was carried by s Scias me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacis semper studiosum fuisse Idem in Kesp ad Epist. 1. Petr. Molinae● p. 172. nature as well as by designe and that he meant the same Faction or Sect of Preachers to whom his beloved King James was so deservedly severe as being alwaies infested by them will undeniably appear to every intelligent and honest Reader who will t Conser opusc p. 39. 40. ut p. 31. 33. cum p. 165. 166. seq compare that Latin Sermon with his three Epistles to learned Moulin What the admired Bishop Andrews and the judicious Mr. Hooker and many other wise men of the age last past did only feare and foresee we the first of their Posterity have liv'd to feel I mean the lamentable effects which are wont to follow I say not the liberty but the licentiousnesse of the Pulpit What comes too late to be prevented may yet in time be capable of some redresse Be our condition never so ill we cannot hope to make it better by meerly despairing of our Amendment What I have hitherto premised concerning the nature of our Disease is not intended to deject or afflict any Reader but only to make him the more attentive to what is offer'd in this Volume at least as one means of Cure and Restauration Where there are too many Sermons I apprehend there are too few And the more numerous they are who preach up Heresie and Schisme and Disobedience the greater number is needfull to preach them down The more unruly and vain * T●t 1. 10. Talkers especially they of the Circumcision the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe † Vers. 11. subvert whole Houses and teach things which they ought not for filthy lucres fake the more need have we of such as hold * Vers. 9. 11. fast the faithfull word and are able by sound Doctrin both to exhort and to convince and to stop the mouths of Gainsayers The greater plenty there is of them * 1 Tim. 4. 1.2 who depart from the Faith giving heed to seducing spirits and Doctrins of Devils speaking lyes in Hypocrisie having their Conscience seared with an hot iron The more must They be needs wanted who are † Vers 6.7.13.15.16 good Ministers of Christ nourished up in the words of Faith and good Doctrin refusing prophane and old Wives Fables giving attendance unto Reading and Meditation and continuing in both that they may save themselves and them that hear them By how much the more we doe abound with such as * 2 Tim. 3. 6 7.8 creep into Houses leading captive silly Women ever learning but never learned such as like Jannes and Jambres resist the Truth The greater abundance there ought to be of such as † Vers. 14. 17. continue in the things which they have learned and been assured of knowing of whom they have learned them and are throughly furnished unto all good works The more there are of those * 2 Tim. 4. 3.4 itching and prurient Eares who cannot endure sound Doctrine but heap to themselves Teachers who have as prurient and itching Tongues and turn away their attentions from aged Truth unto newly devised Fables and Conceipts after the Mode By so much the greater is the necessity of such as are knowing and stable men holding † 2 Tim. 1. 13 fast the form of sound words and preaching according to the * Rom. 12 6. Analogie of Faith teaching the People to walk in the † Jer. 6. 16. old and the good way that walking therein they may finde rest unto their Souls In a word The more Interpreters there are who have a Luk. 11. 52 taken away the Key of knowledge neither entring in themselves nor suffering others to enter in by so much the more we stand in need of all those faithfull * 1 Cor. 4. 1.2 and able * 1 Cor. 4. 1.2 Stewards who may b Prov. 2. 12. deliver us from the way of the evil Man from the man that speaketh froward things Now if ever any Bishop since the Apostles own Times was both a faithfull and able Steward rightly using the Key of knowledge religiously opening the Mysteries of God bringing c Mat. 13. 52 forth out of his Treasures things new and old If ever any Pastor took d Act. 20. 28 1 Tim 4. 16. carefull heed unto himself and to his Flock over which the holy-Ghost had made him Overseer e 2 Tim. 4. 5. watching in all things enduring afflictions doing the work of an Evangelist and making full proof of his Ministerie If ever any f 2 Tim. 2. 15 Workman needed not to be ashamed as rightly dividing the word of Truth and venting nothing out of the Pulpit but what is g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 17. est Ser monem elaborare Authore nostro Judice in Conc. ad Cl. p. 32 elaborate and exact If ever any Preacher had both Urim and Thummim the former in his words and the later in his example h Tit. 2. 8. unreprovable in his Doctrin and k 1 Tim. 3. 2. Tit. 1. 7. unblamable in his life The most admired Bishop Andrews may passe for one of those l Tit. 2. 7. Patterns in whom these Lines of perfection were all concenter'd And this I say so much the rather because I finde him to have the honour of being hated and * Correp Corr. p. 190. 206. 208. snarl'd at by a late profane and sawcy Scribler who as if he were willing to kill the dead and pluck a glorified Saint out of the Land of the m Psal. 27. 13 Living hath not only attempted to sullie the Name and the Writings of this Great Author but hath publickly malign'd his very imparadised Soul too He hath not only defam'd his Doctrin as Atheological irrational and worse than that of Arminius which in the judgement of the Accuser is no small crime nor hath he only reproach't him by a most odious comparison with one exceedingly below him whom yet he presumeth to prefer as far before him for sooth in sanctity but by an unchristian insinuation would make his Reader to believe That Bishop Andrews was the worse for being Bishop Andrews that Dr. Andrews was more a Saint than the Lord Bishop of Winchester and by consequence that his last dayes were very unhappily his worst too But since the Author of such profanenesse is very sufficiently stigmatiz'd by avowing himself in print the Author of it I shall not in a preface say more than this That the great n 1 Pet. 2. 25 Bishop of our Souls was far worse dealt with and in the later part of his life was called a Wine-bibber a Glutton a p Mat. 26. 65 Mar. 2. 7. Blasphemer a Demoniack How consummate a Divine how exact a Preacher how acute a Disputant how judicious a

it wast thou taken for dust thou art and unto dust shalt thou return p. 321 Vocavit autem Adam nomen uxoris suae Chavvam eò quòd ipsa mater sit omnium hominum viventium 20. And Adam called his wifes name Eve because she was the mother of all living p. 327 Fecitque Jehova Deus Adamo et uxori ejus tunicas pelliceas quibus vestivit eos 21. Unto Adam also and to his wife did the Lord God make coats of skin and cloathed them p. 330 Et dixit Jehova Deus Ecce homo estne sicut unus ex nobis cognoscendo bonum et malum nunc igitur videndum ne extendens manum suam accipiat etiam de fructu arboris vitae ut camedat victurus in seculum 22. And the Lord God said Behold the man 〈◊〉 become as one of us to know good and evill And now left be put forth his hand and take also of the 〈◊〉 of life and live for ever p. 〈◊〉 Emisit itaque eum Jehova Deus ex horta Hedenis ad colmdum terram illam ex quâ desumptus fuerat 23. Therefore the Lord God sent him forth from the garden of Eden to till the ground from whence he was taken p. 329 Quumque expulisses hominem instituit à parte anteriore horti Hedenis Cherubos ftammam quae gladii 〈◊〉 ad custodiendum viam quae ferebat ad arborom vitae 24. So he drove out the man and he placed at the east of the garden of Eden Cherubims and a flaming sword which turned every way to keep the way of the tree of life Index Concionum in Caput quartum Geneseôs The Contents of the Sermons preached upon the fourth chapter of Genesis DEinde Adam cognovit Chavvam uxorem suam quae ubi concepit et peperit Kajinum dixit Acquisivi virum à Jehava 〈◊〉 pergens 〈…〉 fratrem ipsius Hebelum Gen. 4. 1.2 And Adam knew Eve his wife and she conceived and 〈◊〉 Cain and said I have gotten a man from the Lord. And she again bare his brother Abel p. 363 Fuit que Hebel pastor gregis et Kajin fuit agricola And Abell was a keeper of sheep but Cain was a 〈◊〉 of the ground p. 369 Fuit autem post dies 〈◊〉 quum obtulit 〈◊〉 de 〈◊〉 terrae munus Jehovae Et ipse 〈◊〉 Aebel 〈◊〉 de primogenit is gregis sut et de adipe eorum vers 3.4 And in process of time it came to passe that Cain brought of the fruit of the ground an offering to the Lord. And Abel he also brought of the firstlings of his flock and of the 〈◊〉 thereof p. 374 Respexitque Jehova ad Hebelum et ad munus ejus Ad Kajinum 〈◊〉 et 〈◊〉 minus ejus non respexit 4.5 And the Lord had respect unto Abel and to his offering But unto Cain and to his offering he had not respect p. 381 Quapropter accensa est ira Kajini valdè et cecidit vultus ejus And Cain was very wrath and his countenance fell p. 388 Tum dixit jehova Kajino Quare accensa est ir a tua et quare cecidit vultus tuus Nonne si bene egeris remessio siverò non bene egeris prae foribus est peccatum excubans 6.7 And the Lord said unto Cain Why art thou wrath and why is thy countenance fallen If thou dost well shalt thou not be accepted and if thou dost not well sinne lyeth at the dore p. 393 At ergate est appetitus illius et tu praees illi And unto thee shall be his desire and thou shalt rule over him p. 398 Post colloquebatur Kajin cum Hebelo fratre suo evenit autem quum essent in agro ut in surgens Kajin in Hebelum fratrem suum interficeret eum 8. And Cain talked with Abel his brother and it came to passe when they were in the field that Cain rose up against Abel his brother and slew him p. 407 Quamobrem dixit Jehova Kajino Vbi est Hebel frater tuus qui dixit Non novi An custos ego sum fratris mei 9. And the Lord said unto Cain Where is Abel thy brother And he said I know not am I my brothers keeper p. 415 Dixit verò Deus quid fecisti eoce vocem sanguinum fratris tui me ab 〈◊〉 humo inclamantium 10. And he said What hast thou done the voice of thy brothers blood crieth unto me from the ground p. 422 Nunc it aque tu maledictus esto exsul ab ista terra quae aperuit os suum ad excipiendum sanguinem fratris tui è manu tua Quum humum ipsam colueris ne pergito edere vim suam tibi vagus et infestus agitationibus esto in terra 11.12 And now art thou cursed from the earth which hath opened her mouth to receive thy brothers blood from thy hand When thou tillest the ground it shall not henceforth yeeld unto thee her strength a fugitive and a vagabond shalt thou be in the earth p. 428 Tum Kajin dixit Jehovae Major est poena mea quam ut sustinere possim 13. And Cain said unto the Lord My punishment is greater than I can bear p 435 En expellis me hodie à superficie istius terrae ut à facis tua abscondam me cumque vagus sim et infestus agitationibus interra si 〈◊〉 fuerit qui me invensat interficiet me 14. Behold thou hast driven me out this day from the face of the earth and from thy face shall I be hid and I shall be a fugitive and a vagabond in the earth and it shall come to passe that every one that findeth me shall slay me p. 443 Dixit verò Jehova illi Propterea quisquis interfecerit Kujinum septuplo vindicator imposuit Jehova Kajino signum ne cum caederet ullus qui foret inventurus cum 15. And the Lord said unto him Therefore whosoever slayeth Cain vengeance shall be taken on him seven fold And the Lord set a mark upon Cain lest any finding him should kill him p. 450 Egressus itaque est Kajin à facie Jehovae consedit in terra Nodi ad Orientem Hedenem versùs 16. And Cain went out from the prefence of the Lord and dwelt in the land of Nod on the East of Eden p. 456 Et cognavit Kajin uxarem suam quae concepit peperit Chanocum quamobrem studebat aedificare cavitatem vocavit nomen civitatis illius de nomine filii sui Chanoc 17. And Cain knew his wife and she conceived and bare Enoch and he builded a Citie and called the name of the Citie after the name of his sonne Enoch p. 462 Deinde Chanco natùs est Hirad Hirad 〈…〉 Mechuajël verò Methuschaëlem Methuschaël 〈…〉 Assumpsit autem sibi Lemec 〈◊〉 duas 18.19 And unto Enoch was born Irad and Irad begat Mehujael and Mehujael

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

with God not in that he had a large and spatious body but for that God did love and favour him So there is alia gloria Solis alia Lunae alia Stellarum for one starre differeth from another in glorie 1 Cor. 15. 41. Here he speaketh of the lights not of the celestiall bodies wherein he sheweth himself skilfull in the Mathematicks He was learned in all the wisdome of the Egyptians Acts 7. 22. so that he could have discoursed among the Astrologers of the quantities of the celestiall bodies but here by naming the greater and lesser light he doth instruct the very simple The light must be great for the house wherein it must hang is the whole world There must be two because they must serve for two seasions they are lumine impares because they are usu impares There is luminare majus and luminare minus The Sunne The greater is the Sunne which is the President of the day the Persians say that it is the lightner of all other lights luminare omnium luminum and that it is the Prince and Governour of light The starres doe get up to the top of the Epicycle in his absence they doe mourn and meet him again with joy in their Epicycle for they doe owe allegiance to the Sunne It hath two qualities light to direct and heat to cherish He is like a Bridegrome and like a Giant saith David Pulchritudinem sponsi videmus per lucem vim gigantis per calorem saith Austin upon the 19. Psalm 5. The Moon The lesser is to rule the night At the rule of the Moon the Sunne doth not murmur but it doth give place unto the Moon being inferior Here is greater obedience and humili y used then men doe use in this age there is no obedience in the inferior to the superior but murmurring and desire of equality The Sunne hath the rule of the day the Moon the dominion of the night both are content In Lordship there is no fellowship The three first nights without light Before this fourth night the three nights had no light but were meerly dark The Moon now shineth in the night it is the Sunnes deputy In the night it is comfortable in the Sea by navigation on the land by journey The Moon by some is called nocturnus Sol It is cold and moist My head O my sister is full of dew and my locks with the drops of the night Cant. 5. 12. In the time of her rule is the time of ease and of silence She hath a milde light she shineth lumine repercusso with a borrowed light The day by the Sunne is hot the night by the Moon is moist The Sunne is in the world as the heart in the body and the Moon as the liver The Sunne draweth up and the Moon dissolves The Starrs Now of the Starres which God made He maketh the Pleides and Orion Amos 5. 8. they are the attendants of the Moon Praise yee saith David the Lord which made great lights as the Sunne to rule the day the Moon and the Starres to govern the night Psal. 336. In the Heavens hath he put a Tabernacle for the Sunne Psal. 19. 4. The starres fixed have their tabernacles God that made the world and all things that therein is He is the Lord of Heaven and of Earth he dwelleth not in Temples made with hands Acts 17. 24. The Israelites took up the Tabernacle of Moloch and the Starre of their God Remphan figures which they made to worship Acts 7. 43. There are stellae erraticae the Planets and stellae fixae the other six Planets have their light from the Sunne Six branches came out of the golden candlestick in the temple Exod. 25. 32. They had not only many Idols but they had starres of their Gods Amos 5. 26. Siccuth and Chiun their images in that chapter and 26. verse are Mars and Saturne They called Barnabas Jupiter and Paul Mercurie Acts 14. 12. They have for saken the Lord and forgotten his holy mountain Esay 65. 11. Yea Lucifer hath said in his heart I will ascend into Heaven Oh Lucifer how art thou fallen which art the Sunne of the morning Esay 14. 12. Venus is the morning Starre the evening starre is the Mace-bearer to the Moon and the morning starre to the Sunne As touching the fixed starres God saith to Job in his 38. chapter 32. Canst thou bring forth Mazaroth in their time This Mazaroth is taken for the Zodiack Canst thou guide Arcturus with his Sonnes The starre Arcturus is the Northern Pole in the tayle of Ursamajor in the Zodiack are the twelve signes whereof one containeth many starres from thence there is a correspondencie in Aarons garment and in the Temple It is the hand of God that hath framed serpentem incurvum the crooked Zodiack Job 26. 13. Galaxia or Via lactea is held by some to be the passage of the Sunne by others the meeting of the radiations of many starres from thence is moisture There is mention of Orion and the Pleiades Job 38 31. Orion when it appeareth bringeth in Winter sweet are the influence of the Pleiades delitiae sunt Pleiadum When those seven starres appear the same being in Taurus they bring in the spring and pleasant flowers It is even God saith Job the 9. chap. 11. verse that maketh the starres Arcturus Orion and Pleiades And Amos 5 8. In the dogge dayes the starres of the nature of a dogge doe rule Arcturus as I said before is the Northern Pole this starre especially hath a principall use for direction to Mariners where ever they goe for Arcturus and his sonnes is their chief mark the load stone will ever look toward that They have an use in their influence which is especially in the night By Gods mercy the Mariner by means of the loadstone shall know which way to sayle which starre Arcturus with his sonnes the Lord doth guide Job 38. 32. As for the influence Sweet is the increase of the Sunne and of the Moon Deut. 33. 14. Regard yee mee not because I am black the Sunne hath looked upon me Cant. 1. 5. Solardet The Sunne burned up Jonahs gourd Jonas 4. 8. So the Sunne is for Gods justice as well as for his mercy there is a pleasant dew and a mildewalso Be thou faithfull then shall not the Sunne smite thee by day nor the Moon by night the Lord shall preservethee from all evill Psal. 121. 6. And as the influences of the starres are sweet in his mercy so they are also the ministers of his Justice The starres in their courses did fight against Sisera Judges 5. 20. 17 Vers. posuit stellas Now of the posuit stellas and as some say dedit stellas God say some did give the starres in way of dowry or a joynture But the better sort doc say posuit stellas that is he set them in order He hath nor set them tanquam in centro but tanquam in circulo

in power of the Father Miscen saith Fecit Deus hominem nudum to shew that he needed the help of other Creatures for cloathing and for meat Mans soveraingtie is to have at his command and to serve him the whole earth and the furniture thereof If God bid him to rule over the fowls fishes and the beasts over the better sort then surely over the worser Yea God hath made the Sunne the Moon and Starres with all the hoste of Heaven to serve man and hath distributed them to all People Deut. 4. 19. He hath given him dominion over the beasts that is the priviledge of hunting into what parts he please and dominion over the Earth which is the priviledge of Husbandry Oh let us live after the similitude of him whose Image we are and let us not be like nay worse than beasts pejus est comparari bestiae quàm nasci bestiam For man though he be in honor he understandeth not but is like to beasts that perish Psal. 49. 20. We are here to note the obedience of the Creatures while man was obedient and that the mutinie and discention between them and their disobedience to man did arise by mans rebellion to God his Maker Adams disobedience caused their disobedience When Adam stood then the cattel the fowl and the beasts of the field came and did homage unto man and were content to be named by him chap. 2. 20. But after his fall fugiunt fugant they some of them flie from him and other some make him to flie Now we serve the cattel before they can serve us This commeth to passe by disobedience by blotting as much as in us lyeth the Image of God Let then our own wickednesse correct us and our turnings back reprove us for know and behold that it is an evil thing and bitter that thou hast for saken the Lord thy God Jer. 2. 19. It is Gods bounty to be created in the Image of God according to his likenesse Let therefore our care be that these his great benefits be not bestowed in vain by our own sensuality lest by that means we be cast from his likenesse for at the first God created man without corruption and made him after the Image of his own likenesse Wisd. 2. 24. Itaque creavit Deus Hominem ad Imaginem suam ad Imaginem inquam Dei creavit eum Marem Foeminam creavit eos Gen. 1. 27. Februar 6. 1590. GODS deliberation was in the former verse Here he entreth into consultation in this image his person is represented this verse is the accomplishment of the former Fuit sic was the return of the other dayes Three creavit's in this verse but he useth another course here the three creavit's iterated thrice is a specifying of great joy of God in this his work it is saith a Father triumphus Creatoris It expresseth the tender affection and dear love God hath to man in a speech of affection Salomon saith Prov. 31. 2. What my sonne and what the sonne of my womb and what oh sonne of my desires Paul likewise ravished and carried away with this fervent affection useth this treble iteration in the 2 Cor. 12. 2. I knew a man in Christ above fourteen yeers agoe whether he were in the body I cannot tell or out of the body I cannot tell I knew such a man whether in the body or out of the body I cannot tell which was taken up into thethird Heaven Others doe conceive that God by this treble iteration blew a trumpet to the Waters Earth and Heaven that is to all the World that they should all know that man was their Governor Thus much for creavit in general and the treble iteration thereof Now we will consider the especials Faciamus was a word suspicious so that some thought God had the help of Angels but here by creavit the doubt is answered that is was one by the Deity ☜ Imago nostra was suspicious here ad imaginem Dei ad imaginem suam taketh away the doubt Creavit thrice iterated in this chapter the first is creating essence the other life the other understanding Creavit is here thrice mentioned for that all these three essence life and understanding are in this one Creature Adam He hath being sense and reason est autem ratio anima animae pupilla animae all which three are expressed in chap. 2. 7. God made man of the dust of the ground that is his essence and breathed in his face the breath of life and the man was a living soul there is the person of God the Father in the creation All things were made by the word and without it was made nothing John 1. 3. So by this conceit Gods purpose is understood Here the Fathers in treble iteration finde trinity of Person in creavit unity of Godhead The Image is for knowledge the similitude for love and power is given him for execution The minde or heart receiveth Deut. 6. 6. the will affecteth the power or dominion executeth There is contemplation affection and action brought forth by this triplicitie Now of the considerations apart Three parts of this verse This verse hath three parts Two of the soul one of the body the two first concern the soul the last the body as is apparent By the two branches of the soul is signified a double care of the soul and a single care of the body Our soul is coelum our body coenum the one heavenly the other earthly The opinion of the better sort of Interpreters is That God useth this often repetition for the better credence saying ad imaginem suam ad imagine ejus cujus respondet ad imaginem Dei Man carrieth the image of God not of Caesar not of the World Date ergo Deo quae sunt Dei The best sort say it is for the emphasis for our learning and for our memorie alledging the 22. of Proverbs 20. Have I not written unto thee three times in councells and knowledge It is ad perpetuam rei memoriam Jeremy saith thrice Oh Earth Earth Earth in regard of our humiliation Similitude Imago Here Moses sheweth that though in regard of our bodies we are Earth yet in regard of our souls we are Heavenly To the peace of God we are called in one body Colloss 3. 15. Christ took upon him our vile Image to redeem us The woman is of the man the man is by the woman but all things are of God 1 Cor. 11. 12. By sinne we have lost this Image but fear to sinne reneweth this Image which who hath not he is no man But what is become of Gods likenesse the Image is twice mentioned but sometime the Image is taken for the likenesse as in the 3. James 9. Men are made after the similitude of God The Fathers take the similitude for a perfection not a generalitie St. Ambrose saith Est Imago quam babemus est similitudo quam

which is taxatio diet 1. For the first we see That reason consenteth to that which Salomon saith Preach 8. 6. That there is an appointed time for every action under the Sunne but especially 〈◊〉 it be a matter of weight and serious businesse indeed Then reason wills that we should make speciall choyce of a time when secluding all other things we may intend only and wholly to it alone For if we should not have a certain time appointed to us we of our selves are so carelesse that we would make accompt of very few dayes or none at all to sanctifie unto the Lords worship This matter then of Gods worship and Religion being a matter of our soul is the most weighty and serious businesse that can be in as much as the soul is the worthiest part of us And therefore it concerneth the freehold of our souls so neerly that if we neglect or set light by it Agitur de anima our soul is in jeopardy But if we set light of our soul which being so precious a thing is worth looking to yet in another regard it is a weighty duty and therefore we ought to be carefull of it because God is worthy of this service and duty which is opus Sabati wherefore indeed there is no time of our life but that we should think chiefly of this as the 〈◊〉 held That a man ought perpetually to be present and conversant with God And in our words send up short prayers and praises to God And that this is a bounden duty daily to be performed it is agreeable to the word of God Numb 28. which was shewed in their daily sacrifice every morning and evening offering oblations and incense to God But who is it that is able all the dayes of his life night and day to intend his businesse as he ought for this belonged as a duty not only unto the Jews but unto every Christian now Seeing this one businesse is to be intended above all other and every thing is then best ordered when we appropriate and apply the time and our studies only and wholly to it as the proverb is Quod unice id unum quod solicite id solum agas for this is the wisdome of man in matters of this life Then we must needs hearken to the counsell of the Prophet Psal. 46. 10. Desistite be still or leave off other things that ye may know I am the Lord c. And to the advise of the Apostle 1 Cor. 7. 5. we may leave off other matters and must consent so to doe for a time that the more fully and wholly we may be given to prayer and fasting This is called of some Induciae seculo a truce taken with the world for a time that not being troubled with the affairs thereof we may only set before us as much as our weak natures can our duty in the service of God which is our sanctification Therefore God appointed to this spiritual work a time at large that is appointed some time in which only and wholy Adam by necessity was enjoyed to this work Wherefore by all conveyance of reason by a much greater necessity must we know that we also must have a time at large for this businesse 2. The second point is That it was necessary not only that there should be a time at large that is some time of our dayes but also a certain set time or day appointed for it for otherwise God should have slender service or scarce any at all for if it were left at our liberty we would take liberty to serve him when we list and when we could intend it and when we had nothing else to doe Therefore one said well according to St. Peter Christiana libert as pallium est pessimis moribus And I referre me to your judgement how well God will be served if there were no time certainly appointed seeing this which is set down is so ill kept Those therefore which urge Christian liberty and would not have a set certain day but every day a Sabath they would have God stand at that portion of time and service which mens devotion and liberality would afford This then would be the inconvenience of uncertainty in this matter that perpetuum Sabatum jejunium would prove none at all And therefore God saw it necessary that we must have a set and a certain time And in this the Law of Nature agreeth with the Law of God for the Heathen had their statae feriae set and appointed holy dayes and the Hebrews call their holy-dayes by the name of Mogne which is a staid certain time still unmovable not at random but set down and appointed firm and perpetual 3. Now we are come to the third point That it must be one of the seven in the week which came not by natures light but by Gods ordinance his word setting it down therefore was it told Adam that he should tell it to the Posterities to come By which means the Gentills came to the knowledge of it and held it by tradition for in their books we shall plainly see it Lucianus testifieth that as the Jews kept their holy-day in which they worship God on the Saturday the Turks on the Friday the Egyptians on the Thursday the Assyrians on the Wednesday the Persians on the Tuesday The Grecians on the Monday And Christians now doe keep their day of worship the Sunday and first day of the week So that in all quarters and parts of the Earth every day and part of time is kept as a set day of divine worship And for the seventh day we shall see that the Pythagoreans had received a glimmering of this knowledge for they called the number of 7 numerum quietis and the number hallowed of God and the divine number or Gods number which they had no doubt not by the light of Nature and reason but by tradition from their Elders and so delivered it to their Posterity It is strange which Eusebius recordeth out of two Heathenish Writers 13. de preparatione Evangelii The one of Linus verse 2. That God made and finished all things the seventh day the other of Hesiod we agreeing to that saith that therefore the seventh day is the Lords holy-day And on the seventh day therefore the Gentiles called on their Gods and had their meetings in it and called the number of 7 Minerva by the name of their God Macrobius affirmeth that the Gentiles did mean by Pan and Jano and all other names of Gods only the great God Apollo as their chief God whom they served the seventh day But this is our rule most plainly revealed from Gods word that it is his will that we should keep the seventh day holy for seeing all the dayes are his he should have done no injurie if he had appointed and dedicated all the dayes of the week to be spent and imployed on his service yet he hath not done so St. Augustine saith That if God had

sociable to us nor be serviceable to us but only at our table for meat wherefore they being as it were of another world and of another nature and disposition divers from ours they could not be meet for our company and therefore in vain had it been to have called them into this solemn assembly of earthly creatures God is said then to bring all these creatures before man therefore they came not at mans call nor yet of their own accord but by the speciall commandement of almighty God And indeed without Gods powerfull commission we may come to them for they will not come to us or if they come it is to doe us hurt or to make us affraid of them Job 39. 12. This word then of God which brought them together is not an audible word Sed vox in silentia as Job saith Job 4. 16. And it is called Gods whistle Esay 7. 18. for if he call yea if he doe but hisse and whistle for innumerable Caterpillars and Froggs they will speedily come in swarms to doe his will Psal. 105. 34. Thus we see that verbum illud quod produxit idem adduxit haec omnia Adamo By which words we may observe that God doth also now invest man into his rule and dominion over all the creatures by bringing them before him as their Lord to doe their homage unto him for it was the like custome in Israell when any was annointed King that all Israell should suddenly come together before him that they might know and acknowledge him to be their ruler 1 Sam. 10. 17. Such a like thing is here for all creatures by Gods appointment doe as it were meet at a Parliament by generall consent to annoint man to be their King Now in the next place we must consider the end why this solemn assembly was made the principall thing indeed is to discover to Adam that amongst all the creatures which were yet made there was not one meet and worthy enough to be his companion as it may appear in the 20 verse But withall there is besides it a second subordinate end which is that man should give names to all creatures and to see how Adam would call them by which we see that God loveth not dumb shews and will not have Adam idle in beholding his creatures but would have him to exercise that wisdome which God had given him in giving them names for it is said to be a wise part by the outward sight and view of things to be led to an inward and wise consideration thereby by which he might learn instruction so will God have him too while he looketh over them first to be led to a wise consideration of the natures of the things that he seeth and then to give fit names to them according to their divers natures which by sight he perceiveth which we have seen to be the very order that God useth Gen. 1. 4. So soon as he saw the light presently he is said to consider of it namely that the nature of it was good and therefore presently proceedeth to give it a fit name agreeable to the nature which he saw to be in it In the first God doth establish in man as a meet thing for that reasonable creature the speculative part of wisdome which is the duty of meditation study and contemplation which is expressed by the word seeing for so the prophers were called in the old times Seers of this 1 Sam. 9. 9. And again we must know that this speculation by study and reason looking into the nature of things is not only lawfull and allowable in divine matters which is the studie of divinity but also in the generall study of naturall Philosophy by which we may look into the nature of all the creatures which God hath made which is by nothing else but by meditation to call them to minde and then as having them before us wisely to consider of their natures and names so David did confesse That he did often meditate of all the works of Gods hand Psal. 143. 5. Another point that Adam was not only enjoyned to see and consider of their natures and names but also to utter in words and in names the things which in his wisdome he had conceived of them by which God doth as it were untie the string of his tongue and open his mouth that by speech and audible and sensible words he might shew and utter his wise conceipts for the communicating of that knowledge which was in him unto all others after him to this end therefore God made him a tongue as well as eyes that his wisdome and learning should not be buried in his breast but might be expressed for the good of others by which also we doe see the approbation commendation and allowance of two other notable Arts and Sciences given unto man namely Grammer and Rhetotick by which our mouths are opened to utter knowledge aright God cannot abide that men should misname things as to call things which are good by evill names or to call evill good Esay 5. 20. Therefore God will have him take a speciall view of all things first and then afterwards to name them First therefore we must have knowledge by studie and contemplation before we take upon us to professe it by eloquution But now a dayes it is not as it was at the beginning for we take upon us to be 〈◊〉 professors and preachers of knowledge before ever we studie we attain to the knowledge and understanding of that which we professe to teach This authority which man hath to give names to all creatures doth first argue his sovereignty and his supremacy over them all Psal. 49. 11. For there David saith when men have houses and lands of their own then they take upon them as having most right to call them after their owne name that is to give them what names they please to impose So doth God himself reason 45 Esay 4. I have called them by my own name therefore they are mine It was God's course in 17. Gen. 5. when Abram had vowed his subjection to God by the Sacrament of Circumcision and given himselfe to bee his servant then God to shew his authority over him gave him a new name calling him Abraham So was it the custome of kings and princes having by force of arms made any subject unto them to shew their soveraignty over them they used to alter their names and call them by names of their own inventing as we may read 2 Kings 23. 24. for of Eliakim is called Joakim and Mateniah is called Zedekias 2 Kings 24. 17. So here God having made all things subject to man and him the Lord and Ruler over them Psal. 8. to declare that royall prerogative which he had he giveth him also leave and authority to give them what names he pleaseth and so they for ever should be called Which also doth argue the great and rare wisedome and knowledge which Adam had in this happy

estate for it is a great point of wisedome so to distinguish the natures of Gods Creatures as to give them fit and proper names expressing their natures he knew as it appeareth not only rerum Idola but also was able to give verborum idiomata that is such a propriety of words and names to each severall thing whereby their divers natures and qualities might be discerned The man therefore gave names to all the Cattell c. The reason of the Mandate or Writ as we have heard was partly to honour man as Gods Lievtenant on earth and as Lord of all his Creatures and partly to express the great and singular wisedome and knowledge which God then had induced him withall The Content of which was to call a generall muster and assembly of all his Creatures before Adam that a survey might be made to see whether any meet help for man might be found to avoyd solitariness because it was not good for him to be alone and it was Gods purpose at this solemne meeting and Parliament to invest man into his dominion and to declare him to be their Lord by giving them names Now in this verse is first contained the execution of the Writ shewing all was so and then in the latter end of the verse is set down the retorn of the Writ in these words he found not a meet help for him As the Commandement had 2. parts namely the considering their natures and giving them names so hath all wise men distinguished by all the ancient Hebrews calling some men of profound judgement and deepe knowledge and others men of eloquence and excellent judgement and utterance Both which gifts of God hardly are found together in any one man 〈◊〉 are given ro divers diversly as it pleaseth the Giver But to Adam at the first both were given in a full and perfect measure and both of them are here gounded upon Gods allowance as being lawfull and good and also upon Gods Commandement as a thing most agreeable to the nature of man namely to spend his time in study for the increase of knowledge and in declaration of his knowledge to others by wise sentences and words for to this end God made man animal rationis orationis particeps with which no other earthly creature is endowed therefore the ancient Fathers have noted in Adam's two estates the one to be pater viventium the other to bee pater scientium that is The Father and teacher of all knowledge for as Tubal is said to be the father and author of Musick Gen. 4. 21. so may Adam be said to bee pater Theologiae Philosophiae Gramaticae Rhetoricae c. hee was the first that practised Contemplation and the first that practised Eloquution by that excellent light of nature which God had given him and the first as here wee see that gave proper sit and significant names and words to expresse the natures of things and hee was not only the father of all the liberal Sciences but also of all mechanical Arts Gen. 3. 19. pater agriculturae c. by all which wee briefly see the perfection of his minde and the excellency of his gifts with which hee was endowed So that Adam then must needes bee granted to bee the first and the chiefest Author of all Knowledge and Learning that ever since in all ages of the world hath beene among men for from him it was derived and spread abroad among his posterity into all parts of the world for Adam's knowledge both of Divinity and all other natural things was derived to the house of Sheth and from him to Noah and so conveyed to the house of Sem and after remained amongst the sonnes of Heber Gen. 10. 21. and from thence was kept and continued in Abraham's family which were called the Children of the East Gen. 52. 6. from which East parts of the world this Knowledge and Learning which was first in Adam was spread abroad among the learned men of Egypt Acts 7. 22. In which learning of the AEgyptians Moses was trayned up and therefore was prepared not only by the instrument of God's spirit but also by the known received truth of the knowledge of these points in all the world to set down unto us these things of our fore-Fathers in the beginning of the world and it may appeare by this that Adam was worthy to be counted the Father of all knowledge and learning because herein is seen the perfection thereof in him for to name all good creatures so infinite in number and so divers in kinde and that to give to every one of them a distinct name and yet so fit and proper to them according to their natures as that God would not change nor 〈◊〉 them but say so shall they be called this argueth in him an absolute perfection of knowledge which hath not since been had As he was the Father of knowledge within so was he of utterance and expressing it by words because we say that he was the first Linguist that was in the world and indeed intelligence and utterance have very neer affinity and friendship as the Latine words shew for Ratio and Oratio doe sound alike and in Greek the word doth signifie not only the act of contemplation for knowledge but also the act of utterance for speech and conference by which it is made known for the one is verbum 〈…〉 the other verbum ore 〈◊〉 and is agreed upon by all learned men that the Hebrew tongue is the originall tongue and most ancient by which Adam expressed his minde Hebrew the the ancient language and therefore it is called of many the holy 〈◊〉 for this tongue went from Adam to Noah from Noah to 〈◊〉 and from thence 〈◊〉 is manifested that it continued as the general tongue and language in all the whole world untill the confusion of 〈◊〉 Eusebius 〈…〉 doth prove this most plainly and 〈◊〉 that the 〈◊〉 tongue was the first and most ancient from the beginding and that which Adam here used in 〈◊〉 names to all the Greatures for he of purpose here confuteth the 〈◊〉 which doe affirm that all knowledge language and learning are derived from Chaldea which he first disproveth by the letters of the Alphabet And that the Greek tongue was derived from the 〈…〉 proveth because 〈◊〉 and 〈◊〉 which Greek words signifie their men of learning and knowledge are words plainly derived from the 〈◊〉 from 〈◊〉 they doe borrow their 〈◊〉 and original As therefore 〈◊〉 knowledge and wisdome being 〈◊〉 is most perfect and absolute so is this tongue and language of 〈◊〉 which Adam 〈…〉 rich and sufficient of it 〈◊〉 For whereas all other tongues even the Greek doe shew their beggerlinesse and argue and she 〈◊〉 imperfection in this that they borrow words and 〈◊〉 from their senior tongues and because they are sain to make 〈…〉 pounds to expresse their minds but this Hebrew and holy 〈◊〉 on the other side borrow 〈◊〉 not of any tongue

speech in the 5. verse is rugitus Leonis in which he bewraieth himself at the full of which two the first is but introduction to the other mischief insuing For this is not the least policy of the Devill not to set upon her bluntly But like a Serpent slily and slowly to creep in her by little and little untill he hath espied some vantage Therefore his order is to bring her from questioning in talk to a doubt in opinion and from that to an error in judgement and so at last to a corrupt action in practise and to corrupt her minde within first he useth this order to tickle her eares with curiosity and by that to cause her to have a giddyness and swimming in the brain by fantasticall imaginations and surmizes and then to make her secure and careless of the truth and so at last maketh her somewhat inclineable to error and falsehood Now let us come to the particular word of God which the Devill in his dialogisme doth mean to intreat of which we see is that which is set down Gen. 2. 16. 17. In propounding of which we may consider how craftily and corruptly he dealeth with the sacred word of God to make it the better serve his turn in the temptation for he pareth off all that might make against him and instead of that putteth in by addition more than ever God spake that so it may be the fitter for his purpose he leaveth out first both all that went before and that which is after the Commandement that is he keepeth from her the consideration of Gods love and liberality which is in the 16. verse which was set to urge and induce them to willing obedience and also he 〈◊〉 off the consideration of Gods severe judgements which was set after to keep them by fear from disobedience If we shall compare this also with that originall in the 16. and 17. verses before we shall see how he depraveth and corrupteth the text for whereas it is said precipit Jehova the Devill doth extenuate it and saith dixit Deus q.d. If he did say it he did but speak it by way of talk as if he would not urge it for any matter of weight and importance Thus we see the Devills subtilty and sophistrie in disputing and the Devills Rhetorick in propounding this question the end of all which is either to make them doubt or at least to set light by the commandement of God Though he seemeth to give her good counsell and to advise her as a friend to consider of this thing more seriously for the bettering her estate yet his intent is at least to leave a scruple in her minde The chiefest poison that is hid in this dialogisme is in the interrogation cur or quare or as some will have it ne by which he demandeth whether it be so indeed said so It is scarce credible that God which maketh shew of favouring you should so hardly deal with you as to impose so hard a Law as this is and withall this his speech is so cunningly devised that it enforceth by way of insinuation a doubt and diffidence 〈◊〉 her thus q.d. Surely I for my part can hardly be induced to beleeve that God would enjoyn you such a Law I see no reason why it should be so By all which we see how he teacherh and bringeth her on to doubt and waver Last of all it is a flattering and cogging kinde of speech q.d. Though I may erre and be deceived being your poorest and simplest Servant yet you my Ruler whom God hath made wise as an Angell to judge uprightly of all things may happily conceive more of this matter than I can And withall it is a kinde of cunning to curry and keep in favour with her whatsoever effect the temptation should take for if she should have misliked of his speech he could have excused himself thus alas I made but a bare motion I neither affirmed it nor durst deny it but according to my simplicity asked the question and therefore I trust you will have me excused Tum dixit mulier Serpenti illi c. Gen. 3. 2. Novemb. 〈◊〉 1591. WE have seen before what the Devils Rhetorick and Sophistry is in his deceivable Dialogues both to bring a wavering doubt into her minde and at last to bring Gods holy word in discredit and contempt all which vile and blasphemous things if the Devill had said to Adam no doubt he would have dealt wisely as a Serpent with this wyly and wicked Serpent for he would have either stopped his eares and abhorred to hear the deceitfull words of this inchanting charm or else he would have shaked him off with apage as Christ did Matth. 4. 10. and said avant Satan get thee hence c. And so it may be thought to have been the greatest wisedome either to give him no eare or no answer or else a sharp check or reproof for these wicked tempting words This we may conjecture that the Man would or might have done but let us see what the Woman answered unto him in this verse In which we have two things to consider before we come to the effect of her answer First we gather that in this estate of Innocency the Woman was not afraid of the Serpent but without fear durst see a Serpent approach to her and speak unto him for as all things were subject to mankind as their Lord and Sovereign so Adam as we have heard Genesis 2. 23. made Eve Mistriss and Lady to rule with him and therefore all Creatures as yet stood in a reverend awe of them and they were without any fear of them at all for fear came into our nature with sinne but as yet there was no sinne and therefore no fear Again as yet there was no war proclaimed between the seed of the woman and the Serpent and therefore no cause why they should fear one another The other thing is that as she was not moved at the sight of the Serpent so no more was she astonished to hear the Serpent speak she knew no doubt that it was not naturall to Serpents so to speak but she knew not or at least considered not well who it was that spoke in him What then was there ignorance in Eve in the state of Innocency I answer that no doubt there was both in Adam and Eve the ignorance which is called Nescientia but not that which is properly termed Ignorantia The difference between Ignorance and Nescience for this is the difference between these two Ignorantia is a not knowing of such things which we are bound and ought necessarily to know and this kinde we say was not in them for it is an evill imperfection in whomsoever it is because as Salomon saith in 19. Prov. 2. without this knowledge which is absolutely necessary the soule of man is not good therefore we hold that they had given them a full and perfect measure of knowledg of Gods will so

his credit and have his reputation and not to lose one jot of that But Davids confession is 〈◊〉 otherwise for he not only confesseth plainly against himself saying to Nathan I have sinned but also he maketh a Psalm of it and setteth this preface to it or caused it to be set before it A Psalm of David to shew his repentance after the Prophet had rebuked him As if he should not stick to shame himself in this world that he might be without blame in the world to come And indeed it is a perfect signe of an humble and a good mind when one can say from his heart let me bear the shame and punishment of my sinne as a fatherly correction in this life onely O Lord pardon and forgive me that I may escape thy wrath and Judgment in the life to come He that can be content thus to doe is one of a good humble and contrite heart But Sauls spirit of hypocrisie will not confesse his fault unlesse he may keepe his credit and avoid the shame and discredit of evill in this world Thus we see that as the same humor and Teacher was to them both So Eve shapeth her excusive answer by Adams patterne which went before For as Eve taught Adam to sin after the patern and example of her deed so to quit it now we see here that Adam taught Eve how to excuse and cloake her sinne according to the paterne which he had set and shewed her before Here he endeth his Lectures in St. Pauls Church and those which follow he preached in the Parish Church of St. Giles without Cripplegate LECTURES Preached in the Parish Church of St. GILES without Cripplegate LONDON Quapropter dixit Jehova Deus Serpenti illi Cùm feceris istud maledictus esto prae omni jumento prae omni bestia agri super ventrem tuum ito pulverem comedito omnibus diebus vitae tuae Gen. 3. 14. June 18. 1598. THE third Chapter of this first book of Moses containeth only matter of the Fall of Adam the first man and it may well be divided into two parts First his falling into sinne Secondly his falling into misery the fruit of sinne In the former are two things to be considered first his temptation to sinne from the first verse to the fifth Secondly his committing of the act and sinne it self verse 6. And upon these two stand and depend his falling into sinne The other part which is his falling into miserie beginneth at the seventh verse and continueth to the end of the Chapter and is divided into his Judgement and the execution of the Judgement The Judgement of our first Parents beginneth at the 7. verse and continueth to the 22. the execution of it from the 22. verse to the end of the chapter In the Judgement are two parts the Tryall and Sentence the Tryall went before from the seventh verse to the thirteenth the Sentence beginneth at this verse read unto you and continueth to the 22. following The sentence is exceeding worthy the meditation of all men in respect of the contents of it for that as it setteth down the mother or original curse from whence all other curses proceed as those Levit. 26. Deut. 28. which are nothing else but a laying out in special and particular of that which is here So likewise as the Lord is said in wrath to remember mercy Hab. 3. 2. it contains also the blessing yea that great blessing in respect whereof all other blessings in the Scriptures are but glasses to behold this blessing for you have in the sentence of this Curse as the bitternesse of Gods wrath so the consideration of the goodnesse of Gods promise which the Apostle calls the most great and 〈◊〉 promise 2 Pet. 1. 4. whereby we are made partakers of the divine nature The sentence is threefold as the persons arraigned are three that is against the Serpent the Woman and against Adam wherein generally we are first to note the exact course and order of Justice that is kept in the Sentence and Tryall The order is this First against the Serpent as the principall Author in the 14. and 15. verse following Secondly Against the Woman by good and due order because as the Apostle puts us in minde 1 Tim. 2. the Woman was first in the transgression and it hath a double respect for whereas Adam sinned only in receiving it of her but she both sinned and caused him to sinne therefore the second sentence is against Eve in the 16. verse the third against Adam in the 17 18 19. verses following The second thing generally is this that albeit there are three Sentences against three parties yet not all alike or of one scantling but there is a great and main difference between them For it being the rule of Justice that the punishment be proportioned according to the offence as Deut. 25. ut pro mensura peccati sit poenarum modus And that there be a difference put in having compassion as Jude speaks in his Epistle verse 22. Therefore their offences standing upon diverse degrees one that is the Serpent being fraudis inventor the other giving their assent the one being the deceiver the other deceived and seduced there is great difference to be made whether a man fall by himself or by another for to cause others to sinne is a farre greater sinne than for a man to sinne himself alone The first punishment and Sentence sets down the difference of Judgment which God useth here There is the punishment consignatorie called Virga that is Moses rod and another punishment when the rod becomes a Serpent for the Serpent that is not to chastise but to denounce a punishment of cutting off In such a case the chastisement of the partie is not sought because there is no hope of amendment but a correction 〈◊〉 of others and therefore the Sentence of punishment is greater against the Serpent the Author of this mischief than against the other A third thing general is As an order and difference is kept so an Analogie and proportion is well kept in setting down of the Sentence for in as much as we finde it was the sinne of the Serpent in himself his pride in lifting up himself into Gods seat as the rule of Justice is that contraries be punished with contraries so nothing was more analogicall than for his pride to be thrown down with extreme abjection and humiliation therefore his punishment is to goe upon his bellie and eat the dust And as in the second person because it was pleasure that caused the Woman to sinne for seeing the Apple was fair to the eye and good for meat she was lead to eat of it and therefore this pleasure of her is punished with pain And in the third For as much as Adams crime is set down two wayes first loving his own ease too much and not able to resist the temptation of the Woman alluring him his punishment saith Augustine for

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 give●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

biting speech Behold they are as God they would have a quaternity instead of a trinity they know both good and evill in the first of the Kings the eighteenth and the twenty seventh Eliah mocketh the Priests of Baal saying Cry aloud for he is a God it may be he sleepeth and must be awaked surely this was a scoffing speech Hitherto apply the first to the Corinthians the twelfth chapter the thirty first verse Salomon in the first of his Proverbs the twenty second verse saith the Scorner taketh pleasure in scorning so doth not God yet in the twenty sixt verse of the same chapter Because you have despised my counsell and not regarded my correction I will laugh at your destruction and mock when your fear commeth and yet surely this speech is not altogether without an Ironie though it be not altogether Ironicall for according to that of the Proverbs before cited God scorneth them that scorne and despise him but it is unusual and not to be shewed in any one part of the Scriptures that God useth scorning to the penitent sinner though to the obstinate whom neither love of mercy nor fear of punishment can draw to repentance So then this speech is not a triumphing over them in miserie or a derision of their simplicitie but rather a publishing or laying open of their sinne by Ecce behold Jacob in the thirty second of Genesis the thirty second verse though he wrestled with the Angell and had a blessing yet the sinew of Jacobs thigh shrank A speech of affection This speech of God here is with an affection it is the speech of affection an unperfect speech without a period it breaketh off before it be full like that speech of our Saviour Christ the nineteenth of Luke the fourty second verse Oh if thou haddest known at the least in this thy day those things which belong unto thy peace but now are they hid from thee affection stayeth the course of the speech it is a speech of commiseration ecce homo pitie breaketh off the period In the nineteenth of John the fist verse when Christ was shewed to the People crowned with a crown of thornes Pilate said Ecce homo Behold the man And Austin upon that place saith they are words of commiseration and why are not the very same words here also So much for the character or form of the words The matter in them Now of the matter of the same It was concupiscence desire of honor beleef of error that they should be as God that made them sinne The Serpent promised them that they should not dye at all and that they should be as Gods eritis sicut Dei they heard the voice of the Devill and obeyed him Now remember that promise of the Devill is false hereafter beleeve me and be not deluded by the Devil So that God giveth them an audible word to ring in their eares in this and a lesson to continue in their heart for ever that so he may say with David Psalm 43. Deliver me O God from the 〈◊〉 and wicked man for he lyeth in wait for blood and lurketh for their lives the first of the Proverbs the eighteenth verse and so detest him that mislead them from life to death from the sight of God to the heavie indignation of the Lord. This must work compunction to see the losse of Paradise and the separation from Gods presence and that through the illusion of Satan they had fallen from so great blessednesse to so great miserie So much shall suffice for the matter of the publication of his fall The Divills promise The Serpent as you remember in the chapter before made them two promises the one eritis tanquam Dei the other 〈◊〉 mini God here in his Sentence sheweth that they have found the contrary of both Falsified for he saith Pulvis es in pulverē 〈◊〉 that is a bar to their immortalitie and in labore 〈◊〉 comedes 〈…〉 tuae So they shall neither be Gods nor immortall The tree of life was the ordinarie means to maintain him in time of innocencie but here God deprives him of that means he was placed in Paradise where was the tree of life he is deprived both of the tree and of Paradise it self privatur loco indumento He must labor and clothe himselfe or 〈◊〉 and die The tree of life as the ancient Fathers say well was symbolum or tessera vitae a seale or token whereby life was warranted them for God gave them life and not the tree of life and they were excommunicated from this seal and banished from this place of Paradise Deus est vita God was their life and being severed from God so they were severed from life Adams banishment This was the very first patern of civill banishment He would needs tast of the tree which was to him the tree of death and would not keep the Commandement nor the Law of Paradise wherein he was and wheresoever one liveth under a Law and breaketh the Law where he liveth deserveth punishment the reason why he should be banished lest he put forth his hand and take also of the tree of life And this we see to be the general desire of all men that they are willing to prolong their life even in miserie rather then he would die he would take of this tree and live in miserie eternally for saith a Father well Cupidiores homines vitae producendae quàm terminandae men doat more upon the prolonging than upon ending their life God saw that this desire was inconvenient to live for ever Christ himself died but now being risen from the dead jam non moritur mors illi ultrà non dominabitur the sixt to the Romans the 〈◊〉 verse Christ hath triumphed over death but Adam after his fall had lived if he had had his own desire in misery perpetuall an evil eternal Our labour and pain is but temporall till thou return to dust but the Devils shall be perpetual God turned the desire of Adam of evill eternall to an evill temporal with a donec This also is another reason why it is not expedient that he should have his desire God before hath promised life in the very promise of the seed of the Woman If God have promised a better life by another means than Adam desired or the tree of life yeelded that is in his Sonne our Saviour to live a Heavenly life in eternitie both in soul and bodie for he changeth the terrestrial life of the bodie subject to pain and misery which he desired to a heavenly life full of joy and endlesse glorie So that in that God debarred him to put forth his hand to the tree of life was mercie even in judgement St. Gregorie upon this place saith well Materia est misericordiae in providentia divina God by his providence sheweth great mercy even in Judgment it was just that he should die but if you consider it well in

graved with Cherubims the first of Kings the sixth chapter and the twenty seventh verse And likewise in the second building of the second Temple in the fourty first of Ezekiell were there many Cherubims And likewise the Angell in the fourteenth of the Revelations and the seventeenth verse with the sickle that came from Heaven was taken for a Cherubim and why was it a Cherubim that was appointed to defend this passage to the Tree of life to punish Adam and debarre him of Paradise with Sword and Fire It 〈◊〉 by the 〈◊〉 of Ezekiell and the twelfth verse That the Cherubim had a body with wings took 〈◊〉 coals and scattered them over the City and being appointed for a guard for Paradise therefore it is requisite they should be watchfull therefore it is said they were full of eyes round about or according to the fourth of the Revelations and the seventh verse they were full of eyes before and behinde which sheweth their knowledge which is requisite in them To this also it is necessary that there be added that they be armed with power of Fire and Sword for as the Cherubims of themselves were fearfull so Fire and Sword makes the passage more fearfull for to behold the Sword which will cut and the Fire which will burn it is dreadfull for incisio in the one and insentio in the other the edge of the Sword and the flame of the Fire are both more terrible and it is very usuall in the Scriptures to see them armed The Angell that stood in the way of Balaam riding upon his 〈◊〉 the twenty second of Numbers and the twenty third verse had his Sword drawn in his hand And in the first of the Chronicles the twenty first chapter and the sixteenth verse The Angell that appeared to David was armed with a drawn Sword in his hand And the Cherubim in the tenth of Ezekiell and the seventh verse was armed with Fire against Jerusalem and again in the second to the Thessalonians the first chapter and the eighth verse The Angels of God doe appear in flaming fire rendring vengeance to them that doe not know God nor obey the Gospell And here the Angell of God appeareth to Adam both with a Sword and with Fire to punish him because he would not obey God nor his commandment That we may conclude then that God hath sufficiently fenced this passage with his Angell thus armed with a burning Sword the very Asse which is of least understanding feared the Angell armed with a drawn Sword and perceived it before Balaam but to be armed with Fire it is more fearfull than with a Sword for many a one would run upon a Sword that by all means would shun the Fire look what scapeth the sword shall be devoured by the fire and the ancient Fathers upon Job 22. 20. And S. Jerom upon this place saith That the Cherubims are thus armed to shew that they have not only plenitudinem scientiae by their many eyes but plenitudine mpotentiae by being armed in this sort God taketh order that they should have both to be watchfull and powerfull But what doth this visible sign of Cherubyms and of a Sword shaken mean To make them to have a continual remembrance of their sin and likewise a 〈◊〉 griese to thinke of the pleasure and happy place that they 〈◊〉 and to see themselves lest to misery and 〈◊〉 of returning to that blessed Paradise by so strong a guard so strongly armed that there is no hope left to enter again into that former state happiness and again how grievous is it to see the elect Angels above and the damned Angels beneath yea all Gods creatures to become his enemies and to be banisheed from Gods presence all his pleasure turned to labor all plentie to necessity all joy to sorrow so that all that he saw without him was terror and fear and all that was within him was lamentations and mourning and woe as it is in the second of Ezekiell and the nineteenth verse And as we see when the Angell appeared unto David in the time of the great mortality that slew with the pestilence seventy thousand David in sack-cloath mourned and said it is even I that have finned but what have these sheep done alas they have not sinned I should have been punished and my fathers house and not this people the first of the Chronicles the twenty first chapter and the seventeenth verse And what greater grief could be devised than to be banished Paradise and to have no hope left of return not to live any longer there but to live in the barren earth in the valley of Achor the second of Osee and the fourteenth verse which is interpreted the valley of mourning and yet as the Prophet saith there that valley shall be for a gate or dore of hope for in that God doth not pull up the Tree by the root nor doth he cut it down as unprofitable we have hope that we shall have use of it hereafter for it is fenced to some use neither is Paradise layed waste nor utterly destroyed which giveth us a gate of hope The shaking of the Sword Secondly the Fathers say we have further matter of hope in regard the Sword is but shaken the Angell shakes the Sword but strikes not with the Sword St. Austin upon this shaking of the Sword saith that qui dicit percutiam non percutit minatur mortem non occidit minae ejus medicinae ejus He that saith I will strike striketh not he that threatneth death slayeth not his threatnings are as his curings and again he placeth the Cherubims armed in the East of Eden at the entrance into Paradise as the evill Angell that provoked them to sinne came with fair words and was in shew a friend but proved a deadly enemy so they say that though the Angell that keepeth the passage of Paradise doe seem an outward enemy yet in the end he will prove our very friend Versatilis Thirdly there is matter of hope in this that it is a moving Sword why then saith St. Jerome may it not be removed if Adam repent and remove himself far from his former sin Why may not God likewise repent of this Punishment neither is it unusuall that God doth so for in the first of the Chronicles the twenty first chapter and the fifteenth verse After God had sent his Angell to destroy Jerusalem as he was destroying God repented of the evill and said to the Angell that destroyed it is enough let thy hand cease and that Angell had a Sword drawn in his hand and after that David had built an Altar and made a burnt-offring in the twenty seventh verse of the same chapter The Lord spake again to the Angell and he put up his Sword again into his sheath It was Davids case the seventy seventh Psalm and the seventh verse In sorrow and great grief he said Will the Lord absent himselfe for ever and will be shew

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

building of the Tabernacle as it is in the 〈◊〉 fift chapter of Exodus and therefore the poor widow was commended no less for that little which she put in of her penury than the rich men in the one and twentieth chapter of Luke The Churches of Macedonia were so carefull hereof that in their extream penury their liberalitie abounded in the second Epistle to the Corinthians the eighth chapter and the second verse they were willing to their power and beyond their power to shaw their liberality The difference between almes and offerings There is a difference between almes and almes as Paul sheweth in the twenty fourth of the Acts and the seven centh verse I came and brought almes and offerings That distribution which they of Macedonia made to the poor 〈◊〉 at Jerusalem in the fifteenth chapter to the Romans and the twenty sixt verse is not that oblation which the Apostle speaketh of in the fourth to the Philippians and eighteenth verse where the Apostle saith I received from you an odor that smelleth sweet a sacrifice that is acceptable and pleasant to God That which is offered to Christ and given to holy uses is one thing and that which is given to the poor is another Note For the offerings themselves both Cain and Abel offered but not alike Abel had respect what he offered and made great choice of his oblation he offered not in firse dierum as Cain but primitias gregis and not the meanest but the fattest of his sheep and therefore God hath speciall regard of Abel But as for Cain as he had no regard what he offered so God had no repsect to his 〈◊〉 The quality and quantity of Abel's sacrifice As here Moses sheweth the quality of Abel's offering that it was the fattest he could finde so the Apostle sheweth the quantity of it obtulit plurimam hostiam in the eleventh to the Hebrews and the fourth verse for he had a regard to the Majesty of that great God from whom he received all that he had and therefore serveth him with the best How Gods eye was upon Cain and his sacrifice But to Cain and his oblation he had no regard Gods eye upon Cain was not as the eye of a Cockatrice that is hurtfull only he dealeth with Cain privatively and not positively withdrawing from Cain that favour and good liking which he shewed to Abell The question is therefore why Cain was not regarded If the same faith had been in him which was found in Abel he had been respected He had obtulit as well as Abel but not fides but because he wanted faith his oblation and his person was not respected quia sine fide impossibile est placere Deo Hebrewes the eleventh chapter and the sixth verse What an oblation is Oblation is an outward testimony of that inward reverence we have of God whom we acknowledge to be our superior How to be offered from whom we receive all help and succour Note and to whom therefore we submit our selves This perswasion of Gods goodnesse must first be setled in our hearts and then we outwardly testific our faith that when we offer to God a little we testifie that all cometh from him But this faith and inward perswasion Cain wanted and consequently in making an outward testimony of that which was not in him he played the hypocrite and was therefore rejected Men doe first require the heart and inward affection and then the outward testification much more will God require it at our hands and we cannot deceive him with outward shewes who trieth the 〈◊〉 and heart Second question Secondly but why did Cain offer If he had offered by faith it would have brought forth as good effects as Abel's faith did Respects why Cain offered But therefore he offered not by faith yet he must of necessiry offer for these respects 1. fearing more to offend his Father than God First as Esau forbore to kill his brother till the dayes of mourning for his Father came Genesis the twenty seventh and the fourty first verse because he durst not offend his Father so Cain offered because he durst not offend his Father Adam being a religious man would have been offended if he had not offered so the reason why his offering was not respected was because his fear toward God was taught by mens precepts Matthew the fifteenth chapter this was the way of Cain of which the Apostle saith woe be to them that follow the way of Cain Jude the eleventh verse Men pleasers hypocrites Secondly he thought he must of necessity offer to please other men for he was in the number of those that have a shew of godliness but deny the power thereof the first to Timothy and the second chapter and this makes the sacrifices of the wicked abominable before God because they come as though they had respect to serve God only but it is but to please men Third question Thirdly seeing faith is the gift of God why was he not endued with faith which might make his person and his oblation acceptable to God as well as Abels The answer is out of Job He was one of those that are abhorrers of the light rebelles lumini the twenty fourth chapter of Job and the thirteenth verse What the light of nature taught Cain in offering what ground had Cain to offer but only the light of nature which taught him that God only is able to help in time of need that it is he that gives all things But it tels us not only thus much but shews us what kinde of oblations must be offered to God that is prima primo and the best things to him that is best and of greatest majesty The Lord is a great King and his name is terrible the first chapter of Malachi and the fourteenth verse therefore we must beware what we offer to him Question answered Rebels to the light of nature deprived of the light of faith and why But Cain was rebellious to this light and because he used this talent evill he is deprived of this light of faith the twenty fifth chapter of Matthew and the twenty eighth verse for the light of nature is as the light of a candle shining in a dark place till the day star that is the light of faith arise in our hearts the second Epistle of Peter the first chapter and the nineteenth verse And he that is not faithfull in little how shall much be committed to him the sixteenth chapter of Luke and the tenth verse he had respect to nothing but to please men that are but flesh and blood and therefore the meanest things he had served his turn Note well the summe of desires to be prayed for Lastly If this be the summe of all our desires which David prayeth Psalm the one hundred and ninteenth and the one hundred and thirty second verse Look upon me and be mercifull unto me

second in this verse ut si peccasset poeniteat The first speech was as the Apostle speaks in the first to the Corinthians the tenth chapter qui stat videat ne cadat but now that he is fallen he speaks again ut resurgat poeniteat Jeremiah the eighth chapter and the fourth verse Shall they fall and not arise both which effects of Gods goodness the Prophet noteth in these words Psalm the one hundred and fourty fifth and the fourteenth verse Note The Lord upholdeth them that are ready to fall and lifteth up them that are down Gods mercy Secondly his long suffering appeares in that post tot scelera after that he hath sinned both against God and himself very grievously and against his Brother yet God ceaseth not to call him to repentance and whereas the Lord saith For three transgressions and for four I will not turn Amos the first chapter and the sixt verse yet when Cain hath sinned not three or four times but five or six and addeth transgression to transgression yet still he continueth to be mercfull to him if he would accept of it as Job sheweth God speaketh once and twice and man seeth it not in dreams and visions of the night then he opens their eares by correcting them Loe all those things will God work twice or thrice with a man that he may turn back his soul from the pit Job the thirty third chapter and the twenty ninth verse Thirdly to long suffering we may add patience in that God speaks to him non increpando sed interrogando medici instar potius quam judicis and so we see Gods intent in asking the question is an intent of mercy that by his goodnesse long suffering and patience he might have drawn Cain to repentance had he not in the hardness of his heart heaped up wrath for himself against the day of wrath Romans the second chapter Secondly for Gods justice shewed in this Question the advised proceeding of God in the matter of Cain and Abel is a pattern for all Judges how to proceed in judgment namely that albeit they know the party accused be guilty of the fact yet they may not proceed against him till they have made him confesse the fact which was the purpose of God with Cain for so he dealt with our first Parents in that first judgment He knew Adam had eaten of the tree and yet he asketh Hast thou eaten in the third chapter so he dealt with Sarah Genesis the eighteenth chapter and the fifteenth verse Secondly from Gods example they are taught to proceed with favour not with a headlong and furious spirit but with the spirit of meekness as Joshua with Achan Joshua the seventh My Sonne give the Lord glory and confess so the Apostle willeth Galatians the sixt chapter If any be overtaken restore him in spiritu 〈◊〉 Thirdly from hence they have a good ground to make inquiry and examinafor the shedder of blood not only upon the finding of a dead body but if the party be missing as God for that Abel was not present examineth Cain where he is and what is become of him Now followeth Cains Answer wherein first generally two things offer themselves The 〈◊〉 of sinne First the nature of sinne is set out unto us which is to draw men from one sinne to another for so Cain was drawn from hypocrisie to envy from envy to murther from murther to hardness of heart and so to defend and excuse his sinneThis the Prophet calleth a twisting of sinne when he saith of sins that they weave the spiders web Isaiah the fiftly ninth chapter and the fifth verse sinne is like fire-bushes or thorns that are folden one within another Nahum the first chapter and the tenth verse it is like the disease called the canker which fretteth in the first to Timothy the second chapter even so sinne maketh men to proceed unto more ungodliness and to goe from one sinne to another Of this we have a plain example in Cain and not in him only but even in David the the Servant of God who after he yeelded to one sinne stayed not there but proceeded to the committing of another in the second of Samuel and the eleventh chapter Secondly we are to consider the hiding of sinne that it is such a thing as desires to be concealed and not to be disclosed So it was with Adam in the matters of concupiscence and in Cain in the matter of revenge both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lust and wrath are such things as we would have concealed and not come to the hearing of all men Note that is we have in us not only sinfull souls but guilefull spirits Psalm the thirty second Blessed are they whose iniquities are forgiven and in whose soul there is no guil The Prophets meaning is that we doe not only sinne against God but we would beguile God in hiding our sinnes from him if it were possible as if we were other manner of persons than indeed we be and as if we were altogether free from those sinnes which God seeth we have committed Therefore we are to know that as confession is the dore to repentance Hiding of sinne shutteth the dore of repentance so the hiding of sinne is the damming up of the dore of repentance for 〈◊〉 we will have favour at Gods hand we must confesse our sinnes but if we say we have no sinne we deceive our selvse whereby we see that sinne is a thing to be avoided Secondly that it is unlawfull in that whosoever committeth sinne doth that which he dare not avouch or acknowledge for the Apostle saith Romans the fourteenth chapter Blessed is he which doth not allow in his act that which he covers for many allow and approve of that in their actions which in word they dare not but condemn They which commit murther as Cain or adultery whether it be lust of revenge or the lust of uncleanness howsoever they yeeld to it in the practises of their life yet they cannot justifie it by word of mouth be they never so wicked whether they will or no their consciences will make them confesse they have done that they ought not to have done Adam and Eve made a confession of their fault though it were with excusing themselves by laying the fault one upon another but in Cain we finde not only an excusing of it but an obstinate denying of it In which regard his sinne is of a greater last and scantling than Adam's and hereby he 〈◊〉 himself not to be of Adam but ex maligno illo John the third chapter and the twelfth verse Of the Answer there are three parts First Abnegatio veritatis in these words I know not Secondly Abnegatio charitatis in that he denyeth that he is his Brothers keeper Thirdly Abnegatio humilitatis in that without all modesty he answereth by a question Am I my Brothers keeper For the first In saying he knoweth

not where his Brother is that is a lye with two additions First Mendacium impium In that he lyeth not to man but to God in the fifth chapter of the Acts of the Apostles and the fourth verse The Wise-man saith of Kings which are but mortall men in the sixteenth chapter of the Proverbs and the thirteenth verse Righteous lips are the delight of Kings and the King loveth him that speaketh right things Then much lesse can God which is the King immortall away with lyes for lying lips are an abhomination to the Lord in the twelfth chapter of the Proverbs and the twenty second verse Hee knoweth all things and his Majesty is greater than all the Kings of the earth Therefore Salomon prayeth in the thirtieth chapter of the Proverbs Take from me vanity and lyes Secondly As it is impious and ungodly so it is foolish in that we seek by ly es to blinde Gods eyes To whom the darknesse is no darknesse but all is light Psalm the one hunded thirty ninth For the Wise-man saith the 14. of the Proverbs and the 22. Errat omnis qui facit iniquitatem that ignorance and wickednesse are twinnes and inseparable companions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cain sheweth his folly in that he believeth the Devill the Father of lyes that he may conceal his fact from God soe as he shall not know of it Secondly because God might object upon his deniall thou wast seen goe into the fields with thy Brother since which time he was not seen he prevents this objection and justifieth his lye and withall defends his sinne for he saith he is not his Brothers keeper that is he denieth that he is to take care of any but himself We are to have care of our Bretheren in three respects That position of Cain is false for he was to have a care of his Brother First if he had been but a man Secondly in that he was his Brother Thirdly for that he was his inferiour committed to his government The law of humanity would teach him to be carefull of Abel in regard of the first The law of naturall affection or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will inforce him to respect his Brother And in that he was his inferior made subject to him the law of nature will inforce him to have a regard of him being 〈◊〉 to his trust This is the law of nature saith Chist in the seventh chapter of Matthew That what we would have men doe to us we doe the same to them for that is the Law and Prophets If our neighbours oxe goe astray or fall down under his burthen Gods will is we succour him Deuteronomie the twenty second chapter Much more are we to have a tender regard of men because they are our own flesh from whom we may not hide our compassion in the fifty eighth chapter of Isaiah But if that will not move Cain yet let naturall affection provoke him to take care of Abel because he is his Brother issued out of the loynes of Adam as he himself was Thirdly he is to take care of him because he is under his government Secondly As Cains position is false so is it wicked For if all men should take care only for themselves and not for others it would be the dissolution of all societie But the law of nature willeth that the members of the body have the same care one for another as they have severally any one for it self in the first epistle to the Corinthians and the twelfth chapter The law of the Church is Nemo quae sua sunt quaer at sed quisquis quae alterius in the first to the Corinthians the tenth chapter and the twenty fourth verse Which rule as it concerneth all men generally so especially it toucheth those that doe dominari as Cain whose duty non praeesse solum sed prodesse As one private man may not renounce the care that he is to have of another privat man so much lesse may a publique person lay aside the care of a private man Jeroboam had no care of the people though they perished in death in the 13. of Hosea and the 2. verse And when Judas came to the High Priest and confessed his fault They as if they were to care for none but themselves answered What is that to us Looke thou to it in the twenty seventh chapter of Matthew they were perswaded they were not bound to take any notice of his state These were steps of Cains sinne and grievous sinnes Thirdly we are to consider the manner of his answer which is not a simple deniall of his duty but an unmodest speech Am I my Brothers keeper as if he shhold say Am I bound to take care of my Brother In this answer we see that Cain to his former sinnes of lying and malice adds the sinne of pride and presumption Of which the Prophet saith Be not mercifull to them that offend of malicious wickedness which sinne whosoever committeth cannot be clear from the great sinne which is irremediable as David saith Keep thy servant from presumptuous sinnes so shall I be clear from the great sinne Psalm the nineteenth and the fourteenth verse The instruction that we are to gather hence is that wee avoid the wayes of Cain if we will escape his curses in the eleventh verse of the epistle of Jude He was carried with a lying spirit in the first of Kings and the twenty second chapter and 〈◊〉 may not seek to beguile God as he did as if we would hide our sinnes from him Secondly There is spiritus malignus in the first epistle of John the third chapter and the twelfth verse the malicious spirit which perswaded Cain that he was not bound to take care for his Brother Wee must take heed of that spirit like wise Thirdly Wee must be ware of the haughty and proud spirit which made him answer God so immodestly we must learn to bee humble for as the Wise-man saith pride is the forerunner of destruction Wee must 〈◊〉 before our selves the example of Abrahams humility who acknowledged him selt to be but dust and ashes in the eighteenth chapter of Genesis And with Job say I will repent in sack cloth and ashes for if wee in humilitie confesse our sinnes God is mercifull and just to forgive us our sinnes in the first epistle of John the first chapter and the seventh verse Wee must instead of the lying spirit possesse our selves with the spirit of truth for the malicious spirit we must have the spirit of charity and for pride put on the spirit of humilitie Dixit verò Deus Quid fecisti ecce vocem sanguinum fratris tui me ab ipsâ humo inclamantium Gen. 4. 10. Aug. 19. 1599. IN which words is set down Cains conviction for howsoever he might imagine he was escaped by that bold utterance of a known lye and untruth yet he was deceived as all they shall be decieved that having

of bread that Cain and all those that walk in his way doe eat they eat it wrongfully and shall make and an account for it as if they had stolen it So that though Cain speak never so much to the corn and wine and oyle and they in his behalf call to the earth and the earth to the heavens and the heavens crie unto God yet there shall be no answer for his relief Hosea the second chapter and the twenty first verse but they shall all con pire and plague Cain for his sinne Job saith If I have eaten the fruit of the earth without silver or grieved the soules of the Masters thereof Job the thirty first chapter and the thirty ninth verse to shew us there is a right not only of labour but of person for Adam may eat of the fruits of the earth by right of his labour bestowed in dressing it but Cain for that he is a person accursed cannot eat thereof God gives Adam food upon condition of his labour but food is denyed to Cain though he take never so much pains for that Cain is a person accursed by God and hath no part in that blessed seed in whom all the promises of God touching this life and the life to come are yea and amen in the second to the Corintbians the first chapter and the twentieth verse Secondly As we desire sufficientie of living against want so we desire rest and quietness from trouble and this we desire rather than the other For a little with the fear of the Lord is better than great treasure with trouble Proverbs the fifteenth chapter and the sixteenth verse but as the earth denyed him sufficiencie so it will not afford him a dwelling place to rest in Of these words there are two constructions and both profitable First The 〈…〉 these words Vagabond and Runagate gemens tremens that is in grief and feare shalt thou be all the daics of thy life without any certain dwelling to rest in He that is in grief is heavie and burthensom to himself but he that is in fear is suspicious of others which is a great vexation which kinde of punishment is laid upon them that keep not Gods Commandements that they shall be smitten with searefulness they shall fly at the shaking of a leaf Leviticus the twenty sixt chapter and the sevententh verse They shall flye when no man pursueth Proverbs the twenty eighth chapter And albeit they goe from place to place seeking for rest and peace yet non est pax impiis Isaiah the fifty seventh chapter Of this Fear we have an example in Cain who being guilty of the breach of Gods Command confessed that he was now in that case that whosoever shall finde him might kill him Secondly The other sense which they gather of these words that where there are but two places for men to rest in either his own native Country or some other where he can be Cain shall tarry neither in his own Country nor in any other but shall 〈…〉 and remove from place to place and finde rest no where therefore he went out of his own Country and went and built a City in the land of Nod and yet was not quiet there neither And this is the case of an evill conscience not to rest any where for to a good conscience Angulus sufficit but for him that hath a bad conscience ipse mundus angulus est Therefore we are to think of these things when we begin to commit any sins namely that thereby we deprive our selves both of living and 〈◊〉 welling so that if we sinne against God by transgressing his Precepts we can neither look to have food sufficient nor place convenient to dwell and rest in The qualification of this Sentence or mercy with God sheweth herein is that 〈◊〉 Cain be punished with want of food and dwelling 〈◊〉 it is but super terram therefore if he repent while he is on the earth he may set himself in a better state for this restraint doth shew that God gave to Cain space to 〈◊〉 Apocalyps the second chapter and the twenty first verse so that there is hope for sinners so long as God suffers them to continue upon earth for if God would not have Cain repent he should have been presently swallowed up of the earth as Korah was and have dyed suddenly as Ananias did Therefore this super terram is a mercy It sheweth also that all Cains care was set upon earth We are punished with that which is our delight and therefore God doth punish him with that which was his delight as he had no care at all of heaven as appeared by the manner of his Sacrifice which he offered to God without any choice at all but set his affection upon earth so God punisheth him with an earthly punishment that he should finde no comfort or rest on earth and this he doth both in justice and mercy to draw him back to repentance and to make him sorry having a sense of his miseries Hosea the second chapter and the seventh verse I will goe and return to my first husband that the want of food on earth and of rest might make him sorry with the prodigall Son in the fifteenth chapter of Luke I will goe to my Father God suffers Cain to live in penury that the sense thereof might inforce him to this resolution 〈◊〉 ad Patrem As the dove sent out of the Arke finding no rest had no place to goe to but to the 〈◊〉 from whence she came Genesis he eighth chapter so God doth punish Cain with a restlesse life on earth that he might seek for rest in heaven And as the Angell called Agar when she wandred from her Mistris to return to her and humble her self under her hands Genesis the sixteenth chapter and the ninth verse so it was Gods will that Cain considering his restlesse life on earth should return to God from whom he had now strayed as a lost 〈◊〉 by means of his greivous sinnes and 〈◊〉 himself under his mighty hand as it is in the first epistle of 〈◊〉 confessing his sinne and craving forgivenesse That so God might have mercy on him receive him into everlasting Tabernacles Luke the sixteenth chapter where is rest void of trouble and sufficiency of all good things Tum Kajin dixit Jehovae Major est poena mea quam ut sustinere possim Gen. 4. 13. Septemb. 〈◊〉 1599. THE word which signifieth sinne here in other places of Scripture is used for the punishment of sinne as in the thirty second chapter of Numbers and the twenty third verse Yee have sinned against the Lord and be sure your sinne shall sinde you out Which double signification maketh that there is a double reading of this verse The one in the Text My punishment is greater than I can bear The other in the Margent My sin is greater than can be pardoned So in the Text the word is translated the

punishment of sinne in the Margent the sinne it self which is the primarie signification of the word And they that turn it punishment for sinne doe thereby expresse Cain's murmuring against God They that turn it for sinne doe shew Cain's desparation I rather follow that in the Margent viz. that the sense is thus My sinne is greater than can be pardoned First because punishment of sinne Secondly because the Hebrews expound it so Thirdly for that all the old Fathers read it so Fourthly for that there is no mention of the third person Lastly because the full sense is comprehended in the next verse So that we are to take it thus That Cain being examined and hearing the sentence pronounced by God upon him breakes forth into this complaint My sinne is greater than can be forgiven In which words generally wee see a new Cain for no man would imagine that Cain who a little before answered God so presumptuously would submit himself so gently that he which said I know not where my brother is would now upon the sudden confess his fact that he that before was so bold should now become so dejected in the sight of his sinne he that had shewed himself a gyant should so suddenly become a Peasant but it is not Cains case only but the case of all his progenie For Pharaoh that so proudly and boldly said in the fifth chapter of Exodus and the second verse Who is the Lord that I should hear his voice I know not the Lord after doth acknowledge the Lord and submit himself to him in the ninth chapter of Exodus and the twenty seventh verse I have now sinned the Lord is righteous but I and my people are wicked Pray thou to the Lord that there be no more thunders Saul having committed a very grievous transgression against God doth notwithstanding very boldly say to Samuel in the first of Samuel the fifteenth chapter and thirteenth verse I have fulfilled the commandement of the Lord but a litle after verse the thirtieth he submitteth himself I have sinned but honour mee And Judas the perfect example of Cain albeit he had purposed to deliver his Master into the hands of the Scribes and Pharisees is as bold to deny that he had any such intent as any as it is in the twenty sixth chapter of Matthew and the twenty fifth verse but after the deed done we see he is touched with remorse for it and said in the twenty seventh chapter of Matthew and the fourth verse I have sinned betraying the innocent blood This is a strange metamorphosis and it is expedient that we mark this new stile That when a man sees Cain's offering he may say with the Prophet in the fift chapter of Jeremiah and the thirty first verse Quid fiet in novissimo For if our case were as Cains was that no man should stand in our way but presently we might be revenged of him without danger it were a thing to be liked but wee see Cain himself doth not escape unpunished Who would not desire to be in their case of whom Job speakes in the twenty first chapter of Job and the seventh verse If their flourishing estate would hold which live and wax old and grow in wealth their seed is established in his sight and his generation before their eyes But that which maketh their condition miserable is that which followeth in the thirteenth verse They spend their dayes in wealth and suddenly they goe down to the grave The Prophet confesseth he was greatly disquieted at the prosperity of the wicked till he went to the Sanctuarie of God for there he understood their end that they are set in slipperie places Psalm the seventy third So albeit Cain had the dominion over his brother and slew him thinking none would call him to account for it yet wee see at length he acknowledgeth his sinne and affirmeth it to be so great as that it can have no pardon Wherefore if we will judge rightly of Cain whom we have heard before what he was we must not stay there but read on forward and see what he is now For we must judge of the wicked by their deed of them our Saviour Christ saith in the 12. chapter of Matthew Their end is worse than their beginning Before his sin lay still and his condemnation slept And thus it is with the wicked that while they are asleep in sinne they will believe nothing nor give credit to any word of God Wherefore we see a plain example in Lot's sons in law in the nienteenth chapter of Genesis and the fourteenth verse when he told them the Lord would destroy the City he seemed to them to be som jester And when sinne awaketh and damnation sleepeth no longer then it is a matter of earnest it maketh Cain to cry out My sinne is greater than can be pardoned And howsoever Esau contemn his Birth-right yet when he seeks it cannot be had again it maketh him weep bitterly Genesis the twenty fifth chapter and Hebrews the twelfth chapter So that albeit at the first they see not the inconvenience and danger of sinne yet in novissimo Jeremiah the thirtieth chapter and the twenty fourth verse at the last day they shall understand it plainly Touching the words themselves here is a confession though it be faulty for true confession hath prayer joyned with it as the Prophet having made confession of his sinne saith For this cause I prayed Psalm the thirty second And Peter to Simon Magus Pray if the thought of thine heart may be forgiven thee in the eighth chapter of the Acts of the Apostles and the twenty second verse but this confession hath no prayer and therefore is faulty But to speak so much of it as is good in his confession First he confesseth his sinne not every sinne but his crooked and perverse sinne such as Job speaketh of in his thirty third chapter and the twenty seventh verse I have sinned and perverted righteousness Again in that he saith his sinne is great he sheweth that he felt the weight of it and doth not 〈◊〉 it and make it lesse than it is This confession is well but only for two exceptions that are easily taken against it First that which Chrysostome maketh That it was too late for it should have stood in the eighth verse for as the Wise-man saith in the eighteenth chapter of the Proverbs and the seventeenth verse Justus in principio sermonis accusator sui And as the fathers read in the fourty third chapter of Isaiah and the twenty sixth verse Die tu iniquitates prior ut justificeris for we may not foreslow the time but seek the Lord while he may he found Isaiah the fifty fift chapter Secondly because albeit it be said of repentance Siver a nunquam sera yet si sera rarò vera if it be late it is seldom true And this confession of Cain as it is no true confession for that it was long deferred so chiefly for

is a work of infirmitie and consequently it cannot overcome Gods power for the weakness of God is stronger than the strength of man in the first to the Corinthians the first chapter but there is no reason to say or think that the weakness of man is stronger than the strength of God and therefore the Apostle saith Romans the third chapter Can the unbelief of man which is an infirmite of man make the faith of God of none effect It is not possible Though we be unfaithfull yet he abideth faithfull and cannot deny himself in the second to Timothy the second chapter and the thirteenth verse Thirdly Whereas sinnes are said to be great so the number of them how great or many soever they be yet we are not to doubt but there is pardon for them for there is mercy offered where there is multiplicitie of sinne Christs counsell is Be ye mercifull as your heavenly Father is mercifull Luke the sixt chapter and we see that mans mercie is so great that it forgiveth those that doe offend seventy times seven times Matthew the eighteenth chapter and the twenty second verse therefore Gods mercy must needs be greater Therefore God to shew the greatness of his mercy saith Howsoever man will not receive his wife when she goeth from him and becommeth another mans yet turn ye to me and I will receive you to favour Jeremiah the third chapter and the first verse So we see that Gods mercy exceeds mans mercy But the reason why we despair of pardon upon the sight of our sinnes is for that as the Prophet speaketh Mans thoughts are not as Gods thoughts Isaiah the fifty fift chapter man thinks that unpossible to be numbred which God doth number David to shew that his finnes were innumerable saith they are more than the hairs on his head Psalm fourtieth and the twelfth verse and yet Christ saith that our heavenly Father doth number all the hairs of our head Matthew the tenth chapter and the thirtieth verse Manasseb crieth out that his sinnes are more than the sande of the Sea which cannot be told and yet God doth comprehend and hold it in his hand Isaiah the fourtieth chapter and the twelfth verse And albeit in mans judgment the Starres may seem innumerable yet the Prophet saith That God counteth the number of the Starres and calleth them by their names Psalm the one hundred and fourty seventh so albeit our sinnes seem innumerable to us yet he can number them and albeit we think it impossible they should be forgiven yet God doth not think so Fourthly Against the grievousness of sinne there is hope of mercy For though they be as red as scarlet he will make them as white as snow Isaiah the first chapter and the eighteenth verse As our sinne is great so saith the Prophet Great is thy mercy towards men for thou hast delivered me from the nethermost hell Psalm the eighty sixt and the thirteenth verse and so great that he saith Psalm the seventy first and the fifteenth verse I know no end thereof Therefore albeit the greatness of sinne be grande barathrum yet major est abyssus misericordiae dei And as there is in us abundance of sinne so in Christ we finde superabundant grace for the remission of sinne Romans the fift chapter but as for peccatum meum that is such finnes as are of the same size that Cains was against which the Devill chiefly takes exception that we should not doubt of Gods mercy but that we may finde pardon though our sinne be the shedding of blood yet it is pardonable for David committed murther and yet obtained forgivness and was received to be a Saint in heaven Though a man be guilty of lying and denying the truth yet there is mercy in store with God for that sinne for Peter after he had denyed his Master and swore that he knew him not against his own conscience was for all that forgiven and that we should despair of no sinne to them that did shead the blood of the Sonne of God that holy and just one and killed the Lord of life even to those the Apostle saith Amend your lives and turn that your sins may be done away Acts the third chapter and the ninteenth verse and yet this sinne is farre greater than Cains sinne Jerome saith that Judas did offend God more in repelling his grace and 〈◊〉 of his mercy after his sinne than he did in betraying the Sonne of God Therefore when Cain saith My sinne is greater than can be pardoned the Fathers say mentiris Cain and Bernard saith absit major enim est dei pietas quam hominis iniquitas whereupon albeit Manasseh confesseth that he hath sinned above the number of the sand of the Sea and that his transgressions are multiplied yet knowing that Gods mercy is greater than the malice of men he ceaseth not to crave forgiveness and for that obtained pardon and was received into favour To conclude this point he that will hold Cains opinion doth not beleeve the promises of God that the womans seed shall be of sufficient power to break in peices the Serpents head but in saying his sin is greater than can be forgiven it is all one as if he said the malice and 〈◊〉 of the Serpent is greater than the virtue and power of Christ and contrary to that which the Apostle saith Hebrews the twelfth chapter that Christes blood speaketh better things than the blood of Abel he holds that Abels blood 〈◊〉 lowder for vengeance than Christs blood can doe which crieth for mercy and sorgiveness but it is absurd and blasphemous so to think for it cannot be but Christs blood which is Gods blood Acts the twentieth chapter must have more force to intreat for remission at Gods hand than the blood of a man can have to obtain vengeance major enim est propitiatio quam iniquitas For the Justice of God which is the second hindrance thus it stands That which God hath pronounced cannot be recalled but we are to see whether this hold true or no the Sentence pronounced by God upon Hezekiah was dispone domum tuum moriêris enim in the second of Kings the twentieth chapter and the first verse and the Sentence of God to be pronounced by Jonas was That within fourty daies Nineveh should be destroyed Jonah the third chapter but yet neither did Hezekiah die at that time neither was the City of Nineveh destroyed as the Prophet had said it should The reason is because albeit God spake suddenly against a Nation or Kingdome to pluck it up and destroy it yet he saith If this Nation against whom I have prenounced this Sentence doe turn from their 〈◊〉 I will repent of the plague that I thought to bring upon it 〈◊〉 the eighteenth chapter and the eighth verse so then Gods meaning was that the King should die except he did repent and that Nineveh should be destroyed if it did not repent but they repented therefore God revoked

chastity are a full comprehension of the duty of sanctification which God willeth us to perform And as Cains sinne stands first in the story so it is first in nature for a Child before he be able to speak one word will by his sower face shew that he hath a revenging spirit But in this story of Lamech we must observe a farther thing for it standeth upon two parts First in the ninteenth verse is shewed not only that he was infected with a spirit of uncleanness but also verse the twenty third a contemptuous and insolent spirit which is a degree beyond Cain for there he braggeth of his sinne and contemneth God and his Judgments as if he should not be revenged of him for it For when a sinner is not only possessed and infected with malice and envy in his heart and with lust in his reins but braggs of his sin in contempt of God and his Judgments then he is at the height of sinne Peccator cum in profundum venerit contemnit Thus where there are but three faculties of the soul all are corrupted by the infection of the Serpent as for reason it was corrupted in Adam when the Serpent perswaded him that he should be like God and the angry part was corrupted in Cain when he was stirred up to kill his Brother without all cause Thirdly the will and the coveting part was corrupted in Lamech so as neither the bond of nature nor the will of God which is a spirituall bond could keep in order but he will shew his uncleanness When not only Adam looseth faith and Cain charity but Lamech chastity then is sinne at the height In the first verse there is a genealogie of four discents wherein there is no matter of great edification Howbeit as when mens Fields and Closes are laid out all must not be taken up for pasture but a little way must be left whereby every man may pass to his own ground so in the Scripture there must be a passage from one storie to another And as in the body for that there are a great many lymbs and parts they must of necessity be compacted one with another by the help of the sinews so both in prophane Writers and in the Scripture many things are set down to shew the dependance that one story hath with another which otherwise would not seem so necessary Even so the shewing how Cain is joyned with Lamech which is done in this verse is very necessary Secondly There is a farther matter in this heaping of names besides the continuance of the story for it would have seemed strange that the Scripture doth make mention of Lamech and his wicked course unless it were withall shewed from whence he came But in setting down that Lamech is of the posterity of wicked Cain no man will marvell that he doe expresse the manners of Cains Besides that we may not think that this heaping of words is vain for as the Fathers note there is no name in Scripture without profitable consideration for howsoever men that deal in woods and base mettals care not to let chips and parings fall from them yet as they that work in gold and Silver will not lose the least parings The like is to be done in reading the word For it is pure as silver that hath been purified seven times Psalm the twelfth More to be desired than gold Psalm the ninteenth therefore we must have this conceit of it that whatsoever seemeth to be superfluous in the word of God hath great value both for faith and life For Isidor saith est in nominibus sacris sua theologia and as Jerome saith in nominibus sacrae Scripturae insculpuntur mysteria Therefore the Apostle saith That the Sonne of God is more excellent than the Angels in as much as he hath a more excellent name than they Hebrews the first chapter and the fourth verse so when the blinde man is sent to wash himself in Shilo John the ninth chapter and the seventh verse The word signifying sent importeth that he could not be purified by that water unless he was sent so in the names of holy Scripture we see as Jerome saith there are ingraven mysteries Now we give names to our Children ad placitum but in the old Testament the Fathers gave names of set purpose with great advise so we see Eve giveth a reason why she called her Sonne Cain Genesis the fourth chapter and the first verse so is there a reason of Seths name Genesis the fourth chapter and the twenty fift verse of Noah the Sonne of Lamech Genesis the fift chapter and the twenty ninth verse of Isaack and Jacob and all the Patriarches The reason why they had this regard in giving of names are reduced to two First in those that are the Children of the godly their names are a kinde of Prophesie concerning the disposition of the Childe which choice of names their Fathers made for that being endued with the spirit of God they foresaw the disposition of their Children On the other side the wicked and the reprobate cannot prophesie yet their names are specula paternae affectionis as the names of godly Children are prophesies puerilis indolis That it is thus in these names we shall observe an encounter made between the seed of Cain and the seed of Seth which as they were of a contrary disposition so gave their Children contrary names Cain called his Sonne Enoch that is dedicated to the pleasure of the world but Seths Sonne is called Enosh that is sorrowfull Genesis the fift chapter On the one side there was Cain on the other Kenan Irad on the one side Jerad on the other Methushael and Methushelah by which names the seed and posterity of godly Sheth shew a contrary affection and such as differeth from the wicked and the seed of Cain as appeareth by the signification of their names Touching the opposition that appeares to be between the generation of Seth and the posteritie of Cain Enochs name who was Cains Sonne signifieth dedication and there is one of the Children of God called by the same name Genesis the fifth chapter and the ninteenth verse but Seths Enoch as Jude saith was the seventh from Adam verse the fourteenth that is one dedicated to the seventh or Sabbath day one that gave himself wholly to the service and worship of God but Cains Enoch was the first and next to Cain that is one dedicated to the first day which is a working day to shew that he was one that gave himself to the affaires of this life that sought to be mighty on earth And this difference of affection holds to this day for all men are followers either of the first or second Enoch The next of Cain is called Irad that is Lord of a City the same that Herod signifieth wherein we see his ambitious spirit that he was such a one as sought to be great in the world And as Jeroboam when he was not able to maintain

case in the bitterness of her soul received from the Lord a blessed seed that was Samuel who restored religion and setled the state of the Kingdome in the first of Samuel the first chapter and the sixteenth verse but it is most plain in the birth of Solomon for after Davids great fall and the grievous punishment that God laid upon him upon his great repentance which followed whereof the fifty first Psalm is a perpetuall monument God gave him a Sonne that was Solomon the like whereof was never before nor hath been since in the second of Samuel the twelfth chapter As on the other side they that are born according to the flesh and begotten in the strength of nature prove wilde and rebellious as Israel and Absolom and of a contrary disposition to them that are born to them that are in the state of grace Secondly For his name and that little Sermon which Eve makes touching his name that is she called him Seth and renders a reason quia posuit eum 〈◊〉 semen aliud pro Abele quem occidit Cain In which Sermon there is no one word which hath not its severall sense It is said First He is positus Secondly By God Thirdly As a seed Fourthly Another seed Fiftly instead of Abel Sixthly Of Abel whom Cain slew For the term of putting or setting we have it in the third chapter of Genesis and the fifteenth verse where God saith I will put enmity Psalm the hundred fourty eighth He sets them a law Proverbs the twenty second chapter and the twenty eighth verse Remove not the ancient bounds which thy Fathers have set in the first epistle of John the fifth chapter The whole world is set on mischeif By which setting or putting is added stedinesse and permanency But we shall see the nature of the word most plainly in the twenty eigth chapter of 〈◊〉 Pono in Zion lapidem where it is used for laying a foundation or for the setting of a rift or graffe or root which as we know is set to growe and not to be pulled up by and by there is the sense of the word set or put In which sense it is not only referred 〈◊〉 to Abel who as we know was a transitory and no permanent seed for he was no sooner shewed to the world but presently he 〈◊〉 as taken away as one of whom the world was unworthy Hebrews the eleventh chapter But also to Cain whose land was the land of Nod To teach us That in the felicity of Gods Saints there is stedinesse and continuance but as for the pleasures of the wicked they continue not one hour but are uncertain So that it is in effect as if God should say before indeed I gave Abel but it was not my minde to have him continue but this seed whom I will give Adam shall stay so as neither Cain nor Lamech nor the gates of hell shall prevail against him Matthew the sixteenth chapter That is the meaning of the word set or put which was the first observation And this seting or putting receives great strength from the setter that is God whole weaknesse is stronger than the strength of man And therefore look what he sets shall continue to teach us that albeit the first Saint was taken away yet now he will have Saints to continue They shall not only be shewed to the world but shall have a foundation and take root being set by God Touching the wicked Eliphaz saith Their foundation is as an overflowing of water for they shall be carried away as Cains posterity was with a flood Job the twenty second chapter and the sixteenth verse But the righteous shall have an everlasting foundation Proverbs the tenth chapter For as when God will have a thing crooked no man can it make streight Ecclesiastes the seventh chapter and the fifteenth verse so what God will 〈◊〉 and have to take root it cannot be pulled up or removed Positi sunt ad hoc saith the Apostle in the first epistle of Peter the fourth chapter and the second verse and in the eighth verse They were ordained to stumble at the word Therefore being appointed by God to that end it is impossible they should be otherwise That is for the wicked On the other side Whom Christ taketh to his custody he saith of them in the tenth chapter of St. John No man shall take them out of mine hand and as the Apostle saith in the second to 〈◊〉 〈◊〉 second chapter and the nineteenth verse The foundation of God abideth sure and stedfast Novit 〈◊〉 qui sunt 〈◊〉 neer 〈◊〉 this is that which the Apostle calls deposition that is 〈◊〉 thing 〈◊〉 to trust in the second to Timothy the first chapter and the fourteenth verse for even so God will have Saints and the 〈◊〉 of the godly to continue in the world till he come to call them out of it Thirdly it is said of Seth he is positus in semen for there is a person that is no seed that was Abel before God gave a man to Adam but he gave no seed to him for that is called seed of which there growes something But of Abel there came no 〈◊〉 or seed 〈◊〉 but as it is said of Christ that when he shall lay down his life videbit semen longaevum Isaiah the fifty third chapter that is a seed though not issuing out of his loyns yet 〈◊〉 from his spirit So we are to understand that spiritually there came a seed of Abel for there is a spirituall generation as well as a carnall so spiritually Elisha was the Childe of Elias because the spirit of Elias was doubled upon him in the second of Kings the second chapter and John Baptist is called Elias Matthew the seventeenth chapter because in these graces of the spirit that was in Elias he resembled him as the Child doth the Father It is the saying of the Prophet Isaiah the sixt chapter semen sanctum est substantia mundi and therefore Seth is appointed and set by God to be the spirituall seed of the Church as the seed of mankinde by carnall generation Fourthly But why should God need to give Adam and Eve seed he had seed enough already that was Cain and his posterity which were come to seventy seven persons yea but they are not content with that seed but would have another Cains seed pleaseth them not therefore they are earnest Suters to God for a holy seed As God promised Abraham first a seed that should be sicut pulvis terrae Genesis the thirteenth chapter and the sixteenth verse that is such as should grow in the earth and set their affections therein and after another that should be sicut stellae coeli Genesis the eighteenth chapter that is such a seed as should set their mindes in heaven and seek for a heavenly country Hebrews the eleventh chapter So Adams two seeds first Cain and his posterity which were like the dust of the earth such as were earthly affected and

therefore they would have another seed like the starres of heaven such as should have their conversation in heaven it is that which the Prophet tells us there is semen nequam Isaiah the first chapter that is a naughty and corrupt seed such was the seed of Cain and there is semen sanctum Isaiah the sixt chapter such a seed was it that Adam desired Cain was a naughty seed but they would have a holy seed for there is not only good seed but tares as Christ sheweth Matthew the thirteenth chapter Such is the difference that is in seeds A holy seed is such as shall sinne but yet shall not doe sinne in the first epistle of John the third chapter that is not operarius iniquitatis Matthew the seventh chapter because the seed of God is in them but they that sell themselves to all manner of sinne are the corrupt seed such as power out themselves to all wickedness because they have not the seed of God in them but the Serpents seed of whom it may be said verò ex patre Diabilo estis John the eighth chapter Fiftly This other seed might be another seed yet not like Abel that is a seed more civill and temperate in the course of this life than Cain was and his posterity but they desire a seed for Abel that is such another seed as Abel was They desire a Child not simply but pro Abele that is such a Child in whom they may finde the spirit of Abel that they might say here is another Abel that though Abel be taken off yet there might another like Abel be ingraffed The last point is in these words For Abel whom Cain 〈◊〉 There were many things that Cain could endure well enough in Abel but the cause why he 〈◊〉 him was for that he had a desire to please God and to sacrifice to him in the best 〈…〉 could his desire was to offer plurimam hostiam 〈◊〉 the eleventh chapter and the fourth verse that is a Sacrifice that should be in 〈◊〉 more and in quality de 〈◊〉 of the best of his sheep so they would not only have one religious as Abel but one that should be opposite to Cain and as it were the Heir of Abels 〈◊〉 one that might accomplish that which was lacking on Abels part in the first to the Thessalonians the third chapter and the 〈◊〉 verse 〈◊〉 as then he that was born after the flesh persecuted him 〈◊〉 was born after the spirit Galatians the fourth chapter so they might have one to maintain his quarrel and might uphold that holy seed Concerning which as God hath a purpose that the patience of his Saints should appear Romans the ninteenth chapter 〈…〉 patientia Sanctorum for which cause he suffers Abel to be 〈◊〉 so he will have his providence appear too and therefore he sets up Seth so as Tubal-Cain with all his armor shall not remove him So we see in every of these words there is a power They would have this other seed like Abel in all things saving in this that Abel was but shewed only to the world but they would have Seth a permanent seed So doth God make the distinction between his Saints to some he saith as to Peter John the twenty first chapter Follow me that by thy death thou maist glorifie me Of others he saith as of John the Evangelist I will have thee tarry still that is he will have some Saints to be 〈◊〉 as Peter and others he would have to live out all the dayes of their life as John the Evangelist and John that dieth in Domino is no less blessed 〈◊〉 Peter that dieth pro Domino So 〈◊〉 he would have Abel 〈◊〉 taken a way and 〈◊〉 to live out the course of nature yet the one is no lesse acceptable to him than the other Lastly These words contain a plain 〈◊〉 of Eve not only in regard of her stile for of Cain she said I have obtained a man of the Lord but of Seth Deus posuit The one is 〈◊〉 Evae the other positio Del. But in regard of that account which now she makes of Cain Why should not Cain be still her Jewell as before for he lives still and hath a great and mighty seed She faith the cares not 〈◊〉 him for that he is cut off from Gods Church a stranger from the promises of God And as for Abel whom before she 〈…〉 now she desires one like him though he should be 〈…〉 Abel 〈◊〉 So she condemnes her self for having so great a 〈◊〉 of 〈◊〉 〈◊〉 Wisedome at last is justified of her Children For a time 〈◊〉 〈…〉 accounted of but at last Abel shall be found to be 〈…〉 case Out of which we see that which the Prophet 〈◊〉 That men must not make too much 〈◊〉 in 〈…〉 Isay 〈◊〉 twenty 〈◊〉 chapter if the Lord 〈◊〉 and come not so soon as we 〈◊〉 we must wait and he that 〈◊〉 will come Hebrews the second chapter Give not over if Abel be lost God will provide another seed Secondly We see here the propriety of the Church it is a thing set as the Prophet speakes in the twenty eighth chapter of Isaiah I will lay a Stone in Sion a chief corner Stone upon which Stone the Church is built so as the gates of hell shall not prevail against it Matthew the sixteenth chapter Therefore the Apostle saith Colossians the first chapter the faithfull are radicati fundati in fide whereupon it followeth that as God himself is from everlasting and world without end Psalm the nintieth so he will be with his Church to the end of the world Matthew the eighteenth chapter so we see there is a reward for the righteous though he were killed touching the body yet he lives still in heaven And now in as much as there is one like Abel he revives in earth and so he hath his reward in heaven and earth Howsoever before Cain was preferred before Abel yet now by the testimony of Adam and Eve is counted one not worthy the ground that he treads upon but Abel is acknowledged to be a great blessing and therefore hath his desire one like him Sed ipsi Schetho genitus est filius cujus nomen vocavit Enoschum tunc coeptum est invocari nomen Jehovae Gen. 4. 26. Februar 17. 1599. YOU see here that albeit Moses might have deferred these two verses to the next chapter wherein he drawes down the genealogie of the godly seed yet he could not contain himself but before he concludes this chapter he will make some mention of some that regard the worship of God as well to shew that God did not clean forget his promise and his people as also that he might counterpoise the evill of the wicked that went before as last of all that he might make a good conclusion that as he had a good beginning in Abels oblation so he might end it well in the invocation of Enosh and he doth end

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

from the Lord For so saith King David the first book of the Chronicles the twenty ninth chapter and the fourteenth verse Quae de manu tua accepimus damus tibi Secondly When we have received any blessing from God then we must give to him as we are exhorted Psalm the seventy sixt and the eleventh verse and Psalm the ninety sixt the eighth verse Bring present and joy into his Courts Of those things that are to be given some are laid upon us of necessity As the tenth of the fruits of the ground which the Lord challengeth to himself Leviticus the twenty seventh chapter and the thirtieth verse and hath set over to the Levites that it should be given to them Numbers the eighteenth chapter Then there are 〈◊〉 or free-will offerings such voluntary gifts as the people gave of their own accord for howsoever they were bound to offer their first born yet they might redeem the life of them Exodus the thirtieth chapter To speak 〈◊〉 of them Gods donation hath two parts Hannahs Prayer and Gods Gift In Prayer we are to observe two things The sense of Want And the desire of the Heart For it is the supply of want which makes her break forth into prayer for 〈…〉 indigentiae Wherefore howsoever the want of so great a 〈◊〉 as is the bearing of a child did move Hannab to break forth into this desire of Prayer Yet it is most certain that the Virgin 〈◊〉 more needed a Saviour for which she confessed her spirit 〈◊〉 than Hannah needed a sonne And as her need was greater so her prayer was stronger than Hannahs prayer for Hannah prayed alone but as for Maries prayer it was accompanied with the desire and prayer of all Creatures as both the Prophets and Apostles doe shew Heaven and earth was reconciled to be God Ephesians the first chapter and Colossians the first chapter and the third verse Therefore they did greatly desire Christs comming And therefore when there was hope of his comming they are exhorted to be glad Rejoyce ye heavens shout ye lower parts of the earth Isaiah the fourty fourth chapter and the twenty third verse and the Apostle saith that the Creatures 〈◊〉 groan waiting for the redemption Romans the eighth chapter much more shall 〈◊〉 desire his comming and therefore the Prophet saith desideratus est 〈◊〉 is gentibus Haggai the second chapter As all Nations did ignorantly worship the unknown God Acts the seventeenth chapter so they all had an ignorant desire of his comming but especially the Saints of God have not only desired in heart but prayed for this gift as Jacob Genesis the fourty ninth chapter I have waited for thy salvation Psalm the fourteenth and the seventh verse O that salvation were given to Israel out of Sion Isaiah the sixty fourth chapter and the first verse Utinam dirumpat caelos descendat such a desire had this Virgin for the comming of her Saviour as she expressed in her song when she confesseth he hath filled the hungry Simeon waited for the consolation of Israel so did Hannah the Prophetisse Luke the second chapter So that whether we respect the Prayer or Desire of Prayer we see that Marys prayer is greater than 〈◊〉 If we respect the effect of the Virgins prayer we shall see it more fully persomed in her than in the other Prayer is compared to a Key wherewith as Elias opened the Heavens when they were shut up Luke the fourth chapter and the twenty fift verse So when God shuts up the wombs of women Genesis the twentieth chapter and the eighteenth verse that they become barren then prayer is the key that opens them By this key was the 〈◊〉 of Hannah opened and she brought forth Samuel But if we consider that by this key God opened the womb of a Virgin that she conceived and bear a sonne that is a greater wonder and a matter more highly to be extolled but so did he open the womb of the blessed Virgin Elias opened the Heavens when they were shut and obtained rain for the earth But the Virgins key of Prayer accompanyed with the prayers of all Gods People in all ages opened the Heaven of Heavens so as they dropped down righteousnesse Isaiah the fourty fift chapter and the eighth verse Even the Sonne of Man that came down from Heaven John the third chapter that is Jesus Christ who is our righteousnesse our sanctification the first epistle to the Corinthians the first chapter and the thirtieth verse The effect of Hannahs Prayer is Dominus dedit which is the inscription of all the things we possesse as King David confesseth O Lord all this aboundance is of thine hand the first book of the Chronicles and the twenty ninth chapter But this inscription is peculiarly given to children and the fruit of the womb Psalm the hundred twenty seventh which indeed are an inheritance and gift that commeth of the Lord for he saith Scribe virum istum sterilem Jeremiah the twenty second chapter and the thirtieth verse So he punished Michal which despised David so that she had no child to the day of her death the second book of Samuel the sixt chapter and the twenty third verse But if he blesse this working and so make them fruitfull then is it a blessing and gift to be acknowledged with all thankfulnesse especially when the children are as arrows and darts in the hand of a Gyant that is spiritual in Church or Commonwealth Psalm the hundred twenty seventh for such a child was Samuel therefore Hannah confesseth it thankfully But if we come to the composition we shall finde that Christs gift to us by God is a farre greater gift if we consider that Salus data est 〈◊〉 Isaiah the ninth chapter that God hath manifcsted his love to the world by giving a sonne to us John the third chapter and the sixteenth verse He is Donum Dei John the fourth chapter which if we could receive we should perceive how farre he exceeds Samuel but he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second epistle to the Corinthians the ninth chapter and the fifteenth verse Gods unspeakable gift We must not talk of any other gifts for he is the great gift of God to us and that gift which we must offer to God for our sinnes without whom it is in vain to bring burnt offerings and sacrifices for he only putteth away iniquitie Isaiah the fourty third chapter And God having given us such a gift how will he not with him give us all other things Romans the eighth chapter Samuel was a great gift to Hannah for he proved spiritual in the People of God as a dart in the hand of a mighty man but yet he was but a type of Christ who is the greatest gift that ever God bestowed upon mankinde The second Donation is on our part to God In mans judgment if God gives us such a gift we are best to keep it but this gift is given us not to be

of John the second chapter and second verse The law hath two parts Punishment and Reward We by our sinnes have made our selves guilty of the punishment and of the curse that is threatned against them that continue not in all things 〈◊〉 the third chapter But he stands as a Mediator between the punishment and us and 〈◊〉 shed his bload as a ransome for our sinnes the first epistle to Timothie the second chapter and so hath cancelled the hand-writing 〈◊〉 against us and taken away the malediction that was 〈◊〉 us Collossians the second chapter and for the reward which we should have deserved fac hoc vives howsoever we have debarred our selves of it yet he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephesians the first chapter and hath bought and purchased life for us He is a Mediator and Intercessor on our parts to God propter 〈◊〉 peccati defectum meriti by his innocencie and righteousnesse he hath purchased that for us which we could not deserve for our sinnes This is to be an Intercessor which intercession is performed in all Religions by Prayer and Oblation By prayer Christ is our Intercessor For he sits at the right hand of God and makes intercession for us Romans the eight chapter not for the godly only but for his enemics Father forgive them Luke the twenty third chapter as it was foretold of him He shall pray for the transgressors Isaiah the fifty third chapter And he prayed not only for forgivenesse of sinnes but for the turning away of punishments due to sinne which was the cause that he offered up supplications to God with strong cries Hebrews the fift chapter and the ●eventh verse He prayed that the holy Ghost might be given to his Disciples John the fourteenth chapter 〈…〉 of the Father that the holy Ghost being given Sathan might not 〈…〉 them from the faith Luke the twenty second chapter Lastly That we may be partakers of glory with him John the sevententh chapter and be where he is As he prayeth for us so he makes 〈…〉 supplyeth the impersections of of our prayers and makes them acceptable to God Canticles the eighth chapter 〈◊〉 me audire vocem tuam that is I will take upon me to obtain for you that which you cannot Secondly for Oblation As Samuel did 〈◊〉 only pray to God for the People but did himself take a 〈…〉 and after 〈…〉 for the People the first book of Samuel the seventh chapter So Christ as our Intercessor to God not only by prayer but by oblation he was an oblation offered in the morning 〈…〉 was presented to God his Father that he would for us yeeld obedience to the Law 〈…〉 his death was an evening oblation he was not only the 〈…〉 first fruit of the corne but became the vine in his death by 〈◊〉 his blood And as he not only prayeth but giveth 〈…〉 so he doth not only offer for us but give 〈…〉 the Prophet foretold That whom he should 〈…〉 offerings of the people should be acceptable 〈…〉 the 〈…〉 and the fourth verse Our prayers and oblations 〈…〉 ●…ctions And whereas God appointed that the 〈…〉 be purified should offer to God a young 〈…〉 Leviticus the twelfth chapter to 〈…〉 up himself to God tanquam agnum immaculatum yet 〈◊〉 columbam gementem if not innocencie of life yet repentance and sorrow for sinnes But because we cannot present either a Lamb or a Dove neither innocencie of life nor true sorrow for sinnes therefore Christs oblation doth supply the defect of our imperfections We cannot offer up such tears for sinne as we ought therefore the strong cries and tears which he offered Hebrews the fift chapter the seventh verse stand between God and us Because the agonie and grief of our heart is cold and dead therefore the agonie that he indured when he sweat water and blood is a suppliant Luke the twenty second chapter So he is both an oblation for us and supplyeth the imperfections of our oblations He having offred up himself to God as a Lamb 〈◊〉 and without spot the first epistle of Peter the first chapter and the nineteenth verse hath appeased the wrath of God his Father and procured his favour for us and keeps away the malice and rage of Satan from us Victori dabo edere ex arbore illa vitae quae est in medio Paradisi Dei Revel 2. 7. Febr. 4. 1598. A PLACE of Scipture purposely chosen that we might not depart from the consideration of those things wherein we have been occupied heretofore and yet such as may fitly be applyed for our instruction in the Sacrament of the body and blood of Christ for though we be now in the Revelations yet are we not gone from the third chapter of Genesis wherein we learned that Adam was sent out of the Garden and kept from the tree of life Affinity of the Tree of life and of the Sacrament of the Lords Supper And for the businesse we intend there is a great affinity between the tree of life which God set in Paradise as a quickning means for the coutinuance of life in Adam if he had continued in his first state and the Sacrament of Christs body and blood for as I told you the causes of that Scripture gives man a hope of restitution to Paradise and 〈◊〉 tree of life which is acquifitis novi juris And that restitution is performed in this place There was an Angel set to forbid Adam accesse to the tree of life which was a sight dreadfull for that he was armed with a firie sword But here we have comfort that he that makes this promise of restitution is an Angel as well armed viz. with a two edged sword Apocalyps the first chapter and the sixteenth verse Whose eyes were as a flame of fire Apocalyps the second chapter and the eighteenth verse So there is a resemblance between the partie that here gives licence to come to the tree of life and the other that forbid to come to it The one threatned with a sword the other promiseth to the persons that keep the condition here expressed That they shall out of the tree of life The point is next how these shall prevail But if we consider how the Angels or Seraphins 〈◊〉 the sixt chapter and the second verse in that they hid their faces before the Lord of 〈◊〉 which was Christ whose glory was 〈◊〉 shewed John the twelfth chapter and Cherubins 〈◊〉 the tenth chapter doe 〈◊〉 this Angel and cast their crowns down before him as the blessed spirits doe 〈◊〉 the fift chapter it is like he shall prevail for the one is the sword but of a ministring spirit Hebrews the first chapter but this is the promise of the Lord of life and glory Acts the third chapter and the first 〈◊〉 to the 〈◊〉 the second chapter But the chief point to be inquired is How the holy Ghost agreeth with himself that man being debarred of the tree of life is

forward to that perfection Hebrews the sixt chapter and the first verse That as we may not 〈◊〉 be babes in knowledge that must be taught line upon line Esay the twenty ninth chapter but labour to come to a fulnesse of knowledge which the Apostle calls A treasure of wesdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Colossians the second chapter and the third verse So for being faithfull men we must not content our selves with a weak and feeble faith but must strive to attain to an assurance of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews the tenth chapter and the twenty second verse not to say as Agrippa Acts the twenty sixt chapter I am somwhat perswaded to be a Christian that is but a beginning of faith but when we have this beginning we are to goe forward and so in hope we must not content our selves with a good perswasion at the first and so to rest in a mammering but proceed till we be fully assured And this St. Peter telleth plainly we must perfecte sperare the first epistle of Peter the first chapter and the thirteenth verse trust perfectly This is Peters desire as it is the Apostles here Which full assurance that it is a different thing from faith the Apostle sheweth Ephesians the third chapter and the twelfth verse In whom we have boldnesse and accesse with confidence by faith in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That confidence or fiducia as the Apostle calls it is the perfection of our hope and we attain to it as he faith per fidem This fiducia is the effect of faith as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 access and boldness of speech are the effects of hope the second epistle to the Corinthians the third chapter and the twelfth verse Those beginnings of hope and faith are not to be disliked Mark the ninth chapter and the twenty fourth verse I beleeve Lord help my unbelief but he that hath such a faith must strive to come to Abrahams faith Qui contra spem sub spe credidit Romans the fourth chapter So he hath that small meature of hope which the Prophet speaketh of Joel the second chapter and the fourteenth verse Who knoweth if the Lord will return and repent and leave a blessing hehinde him Jon. the third chapter and the ninth verse These 〈◊〉 beginnings not to be disallowed so that he strive further to the perfection of hope which was in Job Job the thirteenth chapter and the fifteenth verse Etenim si occiderit sperabo in eum Which made Paul say Romans the eighth chapter and the thirty eighth verse I am sure that neither life nor death things present nor to come c. Thirdly This fulnesse of hope must continue to the end and not abide for a time As Christ blames Luke the eighth chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Apostle finds fault with temporary hope It is that which we see in Demas he beleeved and had hope and gave great hope for a time so that Paul acknowledged him his fellow laborer but his faith and hope had soon an end for he for look Paul and fell to embracing the present world the second epistle to Timothie the fourth chapter Therefore it is not enough to hope for a time but our hope must continue to the end for as the Apostle saith thou mayst see the goodnesse of God in breaking off the natural branches to graff thee in if thou continue for else he will shew like severity to thee Romans the eleventh chapter and the seventeenth verse but thou must permanere The same Apostle saith Galatians the fift chapter and the seventh verse You did run well as if he should say nay you fate still and therefore all is to no purpose Therefore the Apostle exhorts So to run that they may obtain the first to the Corinthians the ninth chapter as he himself doth in chastising his body and subduing it least while he preach to them he should be rejected His meaning is albeit he be assured That nothing shall separate him from the love of God Romans the eighth chapter and the thirty eighth verse yet he will runne still and keep his hope For the state 〈…〉 is like the fanctifying of the Nazarite If at the end of six dayes he did touch any unclean thing he was to begin again Numbers the sixt chapter and the twelfth verse So it is in the matter of hope and other virtues And therefore the Prophet prayeth not only for the spirit and an ingenious spirit but a constant spirit that may continue Psalm the fifty first The means are set down in these words First he would have them use Diligence Secondly it must be demonstrative and expert Diligence Thridly it must be the same Diligence that is shewed in the works of Love and Charity and in the distribution to the poor Of these three points the first is The Apostle 〈◊〉 we may deceive our selves in our hope He that said I shall never be moved Psalm the thirtieth and and the sixt verse had hope enough and too much and he that said Though all men for sake thee yet not I Matthew the twenty sixt chapter hoped enough and too much and therefore hope doth well in injoyning the means for as in the beginning of the chapter verse the sixt is matter of feare and in the end verse the eighteenth matter of hope so here he willeth them to shew diligence that this hope may appear and that it be not a negligent and sluggish hope as he speaks ut ne fit is semper sperantes For as fear if it be not mixed with hope doth degenerate into desperation so hope if it be not tempered with fear will turn to presumption And it was the case of these two Saints David and Peter and we see what came of it And therefore of Job who had such an assured hope in God even in death it is said Nonne timor tuus spes 〈◊〉 Job the fourteenth chapter he felt in himself a fear to commit sinne and that fear say the ancient Fathers was his hope And the Apostle that wills them perfectè sperare to trust perfectly the first epistle of Peter the first chapter and the thirteenth verse saith after verse the seventeenth Passe your time in fear He that before called for a perfection of hope doth here require fear for so our hope may not fall asleep or wax negligent And as Basil saith Vide spem num sit ver a spes The true hope is that which hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is coact and moved to diligence Such a hope is not his that perswades himself his Master 〈◊〉 his comming and so falleth to be negligent that is a confounding hope But the diligent hope is that which confounds not Romans the fift chapter and the fift verse For as faith teacheth that it is impossible to attain to Heaven so withall it tells us it is 〈◊〉 a matter of difficulty Wherefore Christ saith Vigilate Mark

the eighth chapter If we will come 〈◊〉 we must not be 〈◊〉 but diligent and watchfull We must use both attention Luke the twenty first chapter Take 〈◊〉 to your 〈◊〉 and contention Luke the thirteenth chapter Strive to enter Therefore the Prophet saith Psalm the thirty seventh Hope in the Lord and 〈◊〉 doing good there is both hope and diligence The Apostle saith We have great and 〈…〉 made us the second epistle of Peter the first chapter and the 〈◊〉 verse That is our hope but we must be diligent adding to our hope virtue to virtue knowledge and these if we be without we 〈…〉 of the promises which 〈◊〉 with 〈◊〉 the fift chapter That faith worketh by 〈◊〉 And he that hath this 〈…〉 himself the first epistle of John the third chapter and the third 〈◊〉 Job 〈◊〉 did perfectly hope was not negligent as he 〈◊〉 〈…〉 in eum Job the thirteenth chapter and the 〈◊〉 verse so he sheweth his carefulnesse Veritas omnia opera 〈◊〉 Job the ninth chapter Paul that said He was sure of the love of God Romans the eighth chapter doth not cease to be diligent lest he should be vexed first epistle to the Corinthians the ninth chapter The same Paul saith Philippians the third chapter and the tenth verse I forget that which is behinde and indeavor towards that which is before This is that which concludes this point i. seeing faith sheweth it is possible to attain to Heaven though it be hard we must use diligence which may make it a thing possible Not that we are sufficient of our selves as from our selves to think any good or to use any diligence to bring this to passe for all our sufficiencie is of God the second epistle to the Corintbians the third chapter And therefore the Apostle when he had said I labored more than they all correcteth himself yet not I but the grace of God within me the first epistle to the Corinthians the fifteenth chapter and the tenth verse He did not say before It was I that persecuted the Church but the sinne that dwelleth within me but ascribes that wholly to himself But if we doe any good thing we must wholly ascribe that to God who by his spirit doth give us grace and ability to doe it And therefore whosoever feel themselves to receive grace the second epistle to the Corinthians and the sixt chapter and be indued with virtue from above Luke the twenty fourth chapter they must take heed they be not wanting to that grace and heare it in vain but having grace from God we must labour to make that possible which faith sheweth to be possible Secondly They must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make it apparent there is a secret diligence but that which the Apostle requireth is an ostensive diligence For as James saith Ostende mihi fidem ex operibus James the second chapter and eighth verse So the Apostles meaning is I care not for the concealed diligence let me see it appear by your outward conversation For if the Heathen being indued with the light of Nature only did shew the work of the Law written in their hearts by doing moral virtues Romans the second chapter much more ought Christians that are indued with grace from above to shew forth this diligence that it may be visible to the world The Apostle shews there are two hopes Spes internae dulcedinis extremae operationis the one is concealed and inward the other is apparent and to be seen The inward hope bringeth this to passe That the love of God is shed abroad in our hearts Rom. 5. 5. and therefore is to be likened This hope doth likewise effect this That we have the spirit of God bearing witnesse to our spirits that we are the Chrildren of God Rom. 8. It is as it were absconditum Manna Apoc. the second chapter which doth inwardly feed our souls But howsoever this be good yet not without danger for as the Apostle sheweth there are that have been lightned with knowledge and have tasted of the Heavenly gift and were made partakers of the holy Ghost and have tasted of the good word of God and the powers of the world to come and yet fall away Hebrews the sixt chapter and the fourth verse Therefore he calls not for this diligence but will have them make it evident which he expresseth in these words that it be the same diligence which is the third point Wherein he teacheth in what this demonstrative diligence standeth that is as the former verse sheweth in the work and labour of love and in ministring to the Saints that is the doing of works of charity makes the oftensive diligence Whereby he teacheth that this oftensive or demonstrative diligence is the touch stone of our hope as the Apostle saith The works of love are the touchstone of faith for true faith worketh by love Galatians the fift chapter This diligence cannot deceive us of which our Saviour Christ saith John the fift chapter They that have done good shall come forth into 〈◊〉 life and the comfortable sentence pronounced by the Judge at the 〈◊〉 day upon all those that have shewed forth this diligence in doing the works of mercy shall be Come ye blessed possesse the kingdome prepared for 〈◊〉 Matthew the twenty fift chapter It 〈◊〉 not to say to a brother or sister that is naked and destitute of daily food Depart in peace warm your selves fill your bellies but the inward compassion must shew it self outwardly by giving them those things which are needfull to the body James the second chapter and the fifteenth verse Therefore the Apostle Peter willeth them that are perswaded of the great and pretious promises that are made them not to stay there but make their election sure to them by this oftensive diligence that to their faith they add virtue to virtue knowledge which if they doe they shall never fail the second epistle of Peter the first chapter And the Apostle St. John saith Hereby we know that we are translated from death unto life because we love the brethren and that not in word and tongue only but in deed and truth the first epistle of John the third chapter and the fourteenth verse God to assure us of his mercifull promises in Christ is said not only to have sealed us but also to have given us the earnest of the spirit into our hearts the second epistle to the Corinthians the first chapter and the twenty second verse The concealed diligence is as the earnest which a man puts in his purse but the oftensive diligence is like to a seal which may be shewed to all men for as Christ witnesseth Our lights must so shine before all men that the wicked and ungodly by seeing our good works may take occasion to glorifie God and be converted Matthew the fift chapter If we use diligence and shew forth our diligence in doing those works of love we shall attain to hope and that not faint or

Except a man be born again of water 〈◊〉 John the sixt chapter unlesse ye eate the flesh and drink the blood of Christ ye have no life in you 〈◊〉 these conditions and for these uses are we commanded to drink of the same spirit If we drink the blood of Christ we shall drink the spirit of life which it gives and so shall we live by him John the sixt chapter and the fifty seventh verse Christ shall live in us 〈◊〉 the second chapter There are that doe not potare in eundem spiritum Water of it self is not able to purge from original corruption without the spirit and Potus vappa sine spiritu The flesh 〈◊〉 nothing it is the spirit that gives life John the sixt chapter The word it self preached 〈◊〉 not unlesse God giveth increase the first epistle to the 〈◊〉 the third chapter nay this spiritual food kills some for they eat and drink their own damnation the first epistle to the Corinthians the eleventh chapter Therefore if we will drink the spirit it is required First That he thirst after spiritual things no lesse than after worldly things John the seventh chapter Si quis sitit ad me veniat bibat vers the thirty seventh Secondly He must pray for the spirit 〈◊〉 God giveth his spirit to them that ask it Lake the eleventh chapter So while Jesus was baptized and prayed the Heavens opened and the holy Ghost came down upon him Luke the third chapter and the 〈◊〉 verse We must both 〈◊〉 after the spirit and pray for it else we cannot have it But if we come non sitientes omnino without any sense of our own want or come only with a form of Godlinesse the second epistle to Timothy the third chapter and the fift verse we may drink the outward object but not the spirit for they that come thus pray not to God to be made partakers of the spirit as of the object And to this we may add as a reason of our unprofitable drinking how can we 〈◊〉 the spirit seeing we sow only to the flesh Galatians the 〈◊〉 chapter In as much as we sow no spiritual works we cannot be partakers of the spirit These are the means to obtain the spirit Then when we have drunk we must examine our selves whether we have drunk the spirit which we shall know thus A drink and potion is either for recovery of health or for comfort or refreshing If we finde that the blood of Christ hath purged our consciences from dead works Hebrews the ninth chapter and that we mortifie the deeds of the flesh by the spirit Romans the eighth chapter then have we drunk of the same spirit If we 〈◊〉 the power of sinne abated in 〈◊〉 and the will of sinne by this Sacrament then have we drunk the spirit Secondly For refreshing which is the other use of drinking as Psalm the seventy eighth and the sixty fift verse The Lord arose out of sleep as a 〈◊〉 refreshed with wine there comes courage to a man by drinking of the spirit so as he hath a desire to spiritual drink Ephesians the fift chapter Be not drunk with wine but be filled with the spirit Now they call the holy Ghost new wine Acts the second chapter these men are filled with new wine For indeed as the one so the other gives greater alacrity and cheerfulnesse In respect of these two effects it is termed the holy spirit of God and therefore First He that having drunk findes in his soul a comfortable anointment the first epistle of John the second chapter the seal of the spirit Ephesians the first chapter and the thirteenth verse and the earnest the second epistle to the Corinthians the first chapter and the twentieth verse he hath a signe that he hath drunk the spirit But these sensualiter are not enough they may deceive us there were that eat and drank in Christs presence but he told them I know you not Luke the thirteenth chapter Therefore to the comfort of the spirit we must add the holy spirit and see what operation he hath we must see if we can finde sanctificationis spiritum the second epistle to the Thessalonians the second chapter and the fruits of the spirit wrought in us after we have drunk Galatians the fift chapter and the twenty second verse whether we be transformed by the same spirit the second to the Corinthians the third chapter Thus we see the Apostle in this place against the spirit that lusteth after envy and contention James the fourth chapter useth the Sacrament of unity to perswade men to unity and love and against the unclean spirit he useth the Sacrament of cleannesse as in the first epistle to the Corinthians the sixt chapter Shall I take the members of Christ and make them the members of an Harlot By the effects that the spirit worketh in us we may know whether we have the spirit for we are not only made partakers of Christs body in Baptism but of the spirit in the Lords Supper If we cleave to the Lord Christ we are made one spirit the first epistle to the 〈◊〉 the sixt chapter Whereupon this ensueth That as he and his Father are one so are we one with Christ and consequently being one with him we can want no happinesse for his will is That we should be with him where he is and behold his glory John the seventeenth chapter and the twenty fourth verse Ex eo quòd maxima illa nobis ac pretiosa promissa donavit c. 2 Pet. 1. 4. A Scripture applyed to this time wherein we solemnize the memory of his taking of our nature as we have here a promise of being partakers of his and it conteins as all other Scriptures of comfort a Covenant between God and us That which is performed on Gods part is That he hath made us most great and pretious promises The condition on our partie is That we eschue the corruption that is in the world through lust In the former part there is a thing freely bestowed on us Secondly That is a promise Thirdly The promise is That we shall be partakers of the divine nature Concerning which A promise being once past is no more a free thing but becomes a debt and in justice is to be performed in which respect the Apostle saith in the second epistle to Timothy the fourth chapter There is laid up for me a crown of righteousnesse which the Lord the just judge shall render to me and hence the Prophet is bold to challenge God with his promise Psalme the hundred and nineteenth Perform thy promise wherein thou hast caused me to put my trust and therefore Augustine saith Redde quod non accepisti sed quod premisisti Promises doe affect two wayes because they stand upon two points First The party promising Secondly The thing promised If it were the promise of a man it were to be doubred of for all men are lyars Psalm the hundred and sixteenth They

not put off till the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Psalm the hundred and nineteenth I made haste and prolonged not to keep thy commandements and in the third chapter looking for and hasting to the comming of the day of the Lord. As we must look for it so make haste to meet him joyfully Now we know the nature of it we will consider the degree of it in the word all not some kinde of care or indeavor but all diligence Seeing we have great and pretious promises in the higiest degree let our diligence be in the highest degree Men must not perswade themselves it is an easie matter to be a good Christian but a thing wherein all care and diligence is to be shewed and he had the spirit of God to direct him He layeth upon us no other burdens then necessary commandements Acts the fifteenth chapter and the eighteenth verse Our Saviour Christ by crying often Watch and pray Mark the thirteenth chapter Take heed Luke the thirteenth chapter Strive to enter into the streight gate Matthew the seventh chapter Labour not for the meat that perisheth John the sixt chapter calling entrance into life as hard as for a camel to passe through the eye of a needle Luke the sixteenth chapter shews men may not think but it requires all diligence and contention If the preservation of mans body cannot be without caring for apparel and meat And if humane nature be decayed and will not be repaired without cost there must be care and diligence to keep a good dyet then our union and incorporation into the Deitie is no matter of ease We must use diligence both in ceasing from evil and following good and that in as good degree as we can for when we have done what we can yet it is true in the first epistle of Peter the fourth chapter justus vix servabitur Unto which we add thirdly that the word give here used is very effectual It is used two wayes It is to bring in a thing with an opposition as if the Apostle said Heretofore ye have shewed great diligence in vanities ye can watch spend your time and money Shew the like diligence in following good The other is a sense used in the sixt chapter to the Galatians and in Judes epistle that if Hereticks cannot get in they will creep in craftily in the next chapter he saith Privily bringing in heresies and the same Jude verse the fourth So here it is brought in by imitation We must be as carefull to possesse our selves with good as the wicked are to joyn vice to vice It is Christs advise Luke the sixteenth chapter The children of light to be as wise as they of the world This joyning is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It hath a plain expression in the 68. Psalm The singers went before the players went after This procession in order of a Quier is the true motion signified by this word It is used by the Apostle speaking of the body in the fourth chapter to the Ephesians and the second to the Colossians and the nineteenth verse This coupling of one bone with another thus orderly marching or training he calls by the same name Such a thing the Apostle exhorts unto here From hence we learn that Christianity or Religion is as a Quier consisting of many veins or a body of many parts It is not a thing stancing of one virtue they that have learned Christ truly Ephesians the fourth chapter have learned first to put off the old man and then to put on the new And so the Apostle reckoning up as a great train of virtues as Peter doth here and St. Peter saith verse the ninth They that conceive not so of Christianity are blinde and cannot see afarre off When in the Scripture we finde any main matter of weight said upon one virtue we must take a part for the whole it is but one virtue of the train As there are many parts of repentance the second epistle to the Corinthians the seventh chapter so the Apostle gives a compleat harnesse standing of seven several parts Ephesians the sixt chapter As they that are partakers of the Divine nature are a body compact of many joynts and sinnews so the divine spirit is not one alone but as the ancient Fathers define the eleventh verse of the seventh chapter of Isaiah and the fourth chapter of the Apocalyps Secondly This is not promiscuè confusedly but orderly as in a Quier one begins another follows This multitude of virtues is Acies ordinata Canticles the sixt chapter like the marching of Soldiers for it comes from God who is the God of order and not of confusion Thirdly All at once doe not break out but there is a successive bringing in one of the other In that order there are degrees First Faith Secondly Virtue Thirdly Knowledge The number of virtues be eight as eight parts of repentance in the second epistle to the Corinth ans the seventh chapter Those contain our separation from the Devils nature As the other are our union with Gods nature which are usually compared to those eight steps in Ezekiel the fourtieth chapter from the thirty first to the fourty first verse they are our assents whereby we approach to the Altar so the promises of blessednesse which our Saviour speaketh of are eight Matthew the fift chapter Another thing to be observed is That of these eight there are four pair for to a theologicall virtue is added ever more a moral Faith knowledge godlinesse and charity are theologicall to evey one of these there is a moral virtue To come to the particulars we shall observe that faith begins and charity ends as Galatians the fift chapter fides per charitatem operatur So in Peter faith works till it come to love He that will come to God must beleeve Hebrews the eleventh chapter but that is nothing without love 1 Cor. 13. Love is the bond of perfection Colossians the third chapter Above all have love which is the chain of perfection Faith is a most pretibus thing so he saith verse 1. And it hath this honor to be the root and foundation of all as Colossians 2. grounded in faith it is the ground of all vertue it is Choragus the first that leadeth the dance Men hope to receive the end of faith and that is the salvation of souls the first epistle of Peter the first chapter then faith is the beginning of it To this truth we must add another truth that as it is the first so but a part and not as the world would have it to be all Because faith commeth by hearing Romans the tenth chapter the world is all set on hearing but in the first epistle to the Corinthians and the twelfth chap. the body is not all an eare Faith is but a part and that an eighth part As here we have warrant from St. Peter it is the first ergo we must begin at it but not to stand there but goe further

to create the world 〈◊〉 in Jesus Christ. By the seed of the woman is meant our Saviour Christ who 〈◊〉 of time was made of a woman Galatians the fourth chapter So that when God saith I will put enmity between thy seed and the 〈◊〉 feed we have in these words a manifest promise of Christ and it is as much in effect as if the Lord after he had by his word created all things should at length say as he did of all things else 〈◊〉 the first chapter Fiat Christus Let there be a Christ that is seeing Man is fallen and hath degenerated from his first estate wherein he was created Let there be a creation of a Messiah and Saviour by whom he may be restored By this seed we are shadowed from she firie two edged sword that was set to keep the way of the tree of life Genesis the third chapter and the twenty fourth verse and if by faith which is our victory the first epistle of Joha the fift chapter and the fourth verse we can overcome the Serpent we shall eate of the tree of life which is in the mid'st of the Paradise of God Apoculyps the second chapter and the seventh verse And unto this promise of God 〈◊〉 the Apostle speaks Hebrews the second chapter and the first verse 〈◊〉 are bound to give the more earnest heed because this Gospel was not preached by man in this world which is a vail of misery but by God himself in Paradise Wherein before we consider the words themselves these things are generally to be observed That howsoever the old Serpent that is the Devil did with grief 〈◊〉 the first part of the Sentence pronunced upon him yet 〈◊〉 was content in that he in the malice of his heart thought that he had now swallowed up man in destruction with himself and that he had so taken all the generation of Mankinde captive as that it was impossible for them to get out of his shares the second epistle to Timothy the second chapter and the twenty sixth verse Secondly That our Parents knowing the they had transgressed Gods commandement did now wait every hoot when he would give them over into the hands of the 〈…〉 to be destroyed with eternal death both of body and soul as God had threatned thou shalt dye the death 〈◊〉 the second chapter Thirdly That albeit the Devil 〈…〉 his 〈◊〉 imagination that he had fully wrought out 〈…〉 God 〈◊〉 this malice by means of this 〈…〉 And 〈◊〉 our Parents in conscience of their own 〈◊〉 and disobedience were out of all hope of recovery yet God 〈◊〉 them not to despair but comforts them with this promise That the 〈◊〉 of the woman shall bruise the Serpents head that is shall both destroy him that had the power of death and set at liberty those that were subject to the bondage of sinne Hebrews the second chapter and the fourteenth verse For thus doth God speak in effect to the Serpent Thou supposest that thou hast deceived them already and taken them captive so as they shall never escape thee but know that I will take them out of thy Jaws and set them at liberty thou did'st boast in thy malice Psalm the fifty second but I will not only take away this thy boasting by delivering them from that destruction whereunto thou hast brought them but they shall have a hand over thee for where thou shalt but bruise his heel he shall break thy head On the other side of our Parents he saith on this manner That howsoever they by sinning against his expresse Commandement had destroyed themselves yet God instead of delivering them to their enemy the Devil will make them to wage warre with him and to get the victory of him And so this was a blessed disappointing both of the Serpents malice and also of mans desparation This course God took in two respects First That the Devil should not wax proud against God if his devise touching mans destruction had prospered God had said at the first Let us make man after our own Image and he created him according to the same Genesis the first chapter which although it was decayed by the malice of the Devil yet God to shew that neither mans unfaithfulnesse nor the Devils malice can make Gods faith of none effect Romans the third chapter and the fourth verse hath taken order That his Image in man should be renewed Ephesians the fourth chapter Another respect that God had herein was to shew Adam and all his Posterity That whereas the Devil would make them beleeve that God did maligne and envie their good estate this was but a false suspition for as he doth not delight in the destruction of any Ezekiel the eighteenth chapter and the thirty second verse so when men by sinne had wrought their own destruction yet he is so mercifull that he forgives their misdeeds and destroyeth them not Psalm the seventy eighth and the thirty eighth verse So when it was in his hands to have destroyed our Parents for their disobedience yet he did not destroy them but provided a means of salvation for them And as the father seeing his sonne afarre off ran and met him and imbraced him Luke the fifteenth chapter so God that our Parents should not despair of mercy prevents them by telling the Serpent that he hath a way to deliver them out of his bondage before he pronounceth any Sentence upon them for the Sentence given upon the Man and his Wife was after this promise And those two that is the Malice and Pride of the enemy at our destruction and Gods mercy are the two motives whereby the Church perswadeth God to be gratious unto her Lamentations the first chapter and the ninth verse Touching this objection Why God doth utter this promise by way of commination to the Serpent whom it concerneth not and doth not rather direct his speech to Adam and Eve it may be thus answered That beside Gods custom which is in wrath to vememher mercy Habakkuk the third chapter and the second verse in the valley of Achor to open a dore of hope Hosea the second chapter and the fifteenth verse and to cause light to shine cut of darknesse and so to make the light of his favourable countenance to shine in the face of Jesus Christ the second epistle to the Corinthians the fourth chapter and the sixth verse when men can look for nothing but warth and disoleasure we may see it to be reasonable that because they had deserved nothing therefore he doth not make his speech to them but to the Serpent by way of a Curse that we may know that it is not for mans deserts that God is fayourable but as the Prophet speaks It is for his own sake that he doth put away our iniquities Isaiah 43. 52. The parts of this verse are two First a proclaiming of hostility between the Serpent and the Woman and between his seed and hers Secondly a promise of victory