dark and hidden though it be in darknesse it self but his eye of providence can see it so that there is nothing so deeply covered in secret but that he by the same can reach to it In this second work the Prophet beginneth at the third point for the first two which are the materialls and womb and the impregnating making fit or enabling it to receive a better form were things belonging particularly to the first dayes work which in respect of the prerogations it had was called the one day and the day alone For in the first day there was spiritus 〈◊〉 creatio sed varia procreatio for all things being made in grosse at the first and impregnated and conceived in this womb of the waters had afterward in the six severall dayes and times their procreation and were brought forth and therefore the gulph being enabled before is not distinguished and separated into that place which is the upmost Heavens of all above us and the purest and cleerest and best part of the waters The other part which is more unpure is set in that place below under us which reacheth unto the bottom of the deep of the earth Saint Austine saith that this separation was therefore made because God would not trouble the living Creatures of the earth afterward with many waters which were not a meet Element for them to live in but only they should have the impressions of the Ayre to water the earth as rain snow haile and dews Coelum aëreum Touching Heaven which is one part of the division there is varia acceptio verbi it is diversly understood for first it is taken for coelum aëreum which we call the skie as in the 20. verse of this Chap. volucres coeli when Heaven is taken for the Ayre or Skie Jer. 8 7. Milvus in coelo c. that is in the Ayre so Gen 9. 14. nubes coeli that is the Clouds which hang and flie in the Ayre And Christ saith that they are skilfull to discern the times by view of the face of Heaven to know what the day will be by the rednesse or lowring of the Ayre or Skie Luk. 4. 25. he saith the Heavens were shut or locked up three yeers that is the Ayre where the Clouds are So doe Heathen writers take the word coelum non animum mutant qui trans mare currunt that is they change the Ayre not their mindes c. where coelum is taken for that distance of place which is between us and the Moon After we have spoken of this coelum aëreum we will come to the other coelum coelorum but first let us consider the Ayre in the generall and then the true Chambers of the Ayre as David calleth them Psal. 104.2.3 that is of the three Regions of the Ayre In which treatise we will consider Distributio first the matter or argument of these verses Secondly the name of the thing it self in the 8 verse In the first three things are to be noted First Gods Edict Secondly the execution of it in the former part of the 7. verse And the third is the return of the Edict or Writ And it was so Of the first in which we consider the word the manner and the parts to whom the Edict is given and then what wherein and to what end it was namely to distinguish the one waters from the other It pleased God in every daies work to have severall speech and mention made of his Word and Spirit the one to exclude necessity the other to exclude chance or casualty the word is ever named to conclude and shut out that objection quis erat ei consiliarius Esay 40. 13 14. that he had no need of counsell or advise the other to exclude quis dedit illi prior for as he did all things without the advise and help of any by himself so he did it of his meer goodnesse and grace without any motive or perswasion of our deserts Touching the word which I told you was verbum unum increatum aeternum We must consider it abiding in God as skill art and cunning doth abide in a perfect work-man and his proceedings and manifestation in the Creatures as the skill of an artificer proceedeth from him into his work and there is to be seen so the second person the word of God abideth for ever wholly in God and dwelleth and resteth in his bosome Pro. 2. And this by this means passeth from God the Father into his workmanship and Creatures and is to be seen manifestly how wonderfull and glorious Gods word and wisdome and art is by which he made all And so may we say of his spirit which is inseparable and coequall with it for as with our words our breath also proceedeth out of our mouthes in one action and at one time so ever the word and the spirit of God proceedeth from him together to the perfecting of any work So we see they are indivisible Heb. 1. 2. 3. Christ by whom God made the World is there called a stamp or graven form of his Father and the brightnesse of his glory so that now here is shewed the second stamp and impression graven and formed in these works in which the brightnesse of his Image may be seen namely his power and wisdome c. For by the word of God also were the Heavens made Psal. 33. 6. saith David out of which sentence we may learn two speciall points 1. First that the word of God is the generall mediator not only between God and man in the work of redemption but also between God and his works in this Creation for after that the word of God was he by whom all things had their being and were that they are and were set joynt and in order by him then by the same verbum increatum proceeding from God together with that powerfull working of the sanctifying Spirit were all things new created and set in right order and joynt again being by Adams sinne clean out of frame 2. The other point is that whereas it had been all one for Moses to say Deus dixit aut Deus facit he rather causeth this phrase Dixit Deus quia fecit dicendo in men indeed sermo apus are two things of divers natures often separated for commonly the greatest sayers are least doers well the talkative are seldom active but in God they are all one his dictum factum have no difference for as 〈◊〉 saith with God initium sermonis est perfectio operis and this is the prerogative of the supernatural Agent Touching the stile or phrase of the Edict or Mandate it is imperative the Kings of the Earth are glad oftentimes by fair means to entreat that their inferiors and subjects may doe their will as the 〈◊〉 men counselled Roboam 1 Reg. 12. 6 7. And the Apostles 〈◊〉 alwayes use their authority in commanding 2 Cor. 8. 8. 〈◊〉 continually goeth by way of commanding
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
to awake us from that Lethargie of sin wherein our Soules lye steept and swallowed up Certainly nothing that is humane will raise us out of our senselesnesse and carnall security All the vehemence and Invention all the noyses and Declamations all the Grimaces and gestures of all the Lectures in the world will but amuse our Eares and lull our Fancies and benum our Apprehensions and like so much Ladanum make us snore in our sins so much the lowder T was by the q 1 Cor. 1. 25 21. which compare with vers 18. foolishnesse of God to use the Apostles Catachresis and by the foolishnesse of preaching as the worldly-wise then thought it by which it pleased God to save them that beleeve that is to say by the plainnesse and simplicity of the Gospell without the artifice and colours of skilfull men the world was turned upside downe as the envious r Act. 17. 5 6 Jewes were pleased to phrase it By that word and that spirit which the learned Greeks so much despised Saint Peter preached to the conversion of s Act. 2. 41 three thousand Souls at one short Sermon and of t Act. 4. 4 five thousand at another Far be this which I have spoken from being spoken to the disparagement of those judicious and pious Sermons which have beene usefully preached by able men Had I not beene a true lover of all good preaching and even of all such Lectures as were regularly founded and authorised not to factious but pious ends I should not now have gratified the importunity of friends however many and urgent on this occasion by helping to usher into the world and by commending to the perusall of every Reader who can bee glad to grow wiser then now he is The very learned wise and sacred Reliques of this Great Author who lies before us I am not now to be taught That though the best way to knowledge is to u Job 5. 39. search the Scriptures as those that testifie of him who hath the words of w Job 6. 68. eternal life and that as faith cōmeth by hearing so hearing commeth by the word of x Rom. 10. 17 God not by the glosies or conjectures or dexterities of men yet there are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretious and hidden treasures of knowledge which God was pleased to lock up in Tropes and Figures of which the unstable y 2 Pet. 3. 16 and the unlearned are not entrusted with the z Luk. 11. 52 Key The Priests a Mal. 2. 7 lipps should keep knowledge and they should seek the Law at his mouth as being the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud LXX Angell or Messenger of the Lord of Hosts and the Steward of those Mysteries which God hath committed to his keeping The famous Eunuch of c Acts 8. 27. 28. 29. 30. 31 Ethiopia was able to read the Prophet Esay and had so good an understanding as to discern how little he understood it and therefore St Philip was joyned to him for his Guide There were some d 2 Pet. 3. 16 hard things in St Pauls Epistles which many did wrest to their own destruction of which St Peter doth give us no other reason then their want of learning as well as of stability Those waters e Isa. 55. 1. of life are not every where fordable no not to this tall Elephant who waded in them so very deeply much lesse to the low-statur'd silly Lambs who are apt in shallow places to sink or swimme And therefore though it is evident that our very best drinking is immediatly out of the crystall Spring whilest the f 1 Pet. 2. 2. milk of the word is yet f 1 Pet. 2. 2. sincere not mixt and troubled with the skilfull deceipts of knavish g Eph. 4. 14. Phil. 1. 15. 16 Teachers or with the zealous ignorance of honest h Rom. 10 2. Heb. 5 12. fools yet in the Body of the Church we know that every Member is not an k 1 Cor. 12. 14. 17. 19. 27. 28. Eye and every one that hath Eyes is not a l Isa. 30. 10. Mich. 3. 7. Seer and yet there must be Seers that there may be Vision for where there is no m Prov. 29. 18. Vision the People perish The Church of God which is the n 1 Tim. 3. 15. Pillar and ground of the Truth is universally acknowledged The common Mother of us all And though some of her Children can feed themselves by her direction and are able to digest the strongest o Heb. 5. 14. Meat and can carve besides to their weaker Brethren yet such as are Infants in understanding or new born Babes p 1 Pet. 2. 2. in Christianity must suck the * 1 Cor. 3. 2. Heb. 5. 12. 13. milk of the word from their Mother's Brest or else receive it from their q Mal. 2. 7. lippes whom she hath appointed to give them food in due season For want of able Pilots to steer their course by the knowledge which they have to use their Card and their Compasse in Application to their polar r Hebr. 12. 2. Num. 24. 17 Starre how many s 2 Pet. 3. 16. little ones have been s 2 Pet. 3. 16. drowned in the t Rev. 22. 1. River of life and as it were swallow'd up by that sincere * 1 Pet. 2. 2. milk of the word which able Pastors would have taught them to swallow down But as on the one side it must be granted that where the Scriptures are dark there must be Guides to the blinde and where the places are steep or slippery there must be Leaders of the Infirm so again on the other side it is too plain to be denyed that there are many u Mat. 23. 16 blinde Guides and feeble Leaders of the blinde who carry those that follow them into the same w Mat. 15. 14. Ditch of error wherein themselves are delighted to lye and welter There are not wanting in our Israel some blear-eyed Seers who love x Job 3. 19. darknesse rather than light Their inward eyes are so fore and so farre from being patient of seeing the Sun in his Meridian that nothing seemeth to hurt and offend them more than the brightnesse and glory of any opposite Truth when it endeavours to break in and dispel the darknesse of their Designes which is in effect the very reason that St. John hath rendred why men love darknesse and hate the light because saith he Their y Ibid. deeds are evil There is another kinde of Seers who are not blear-eyed but rather purblind they are extremely short-sighted and cannot see a far z 2 Pet. 1. 9. off They look no farther than the outside and face of things And not discerning the very marrow and kernel of what is written they conclude that there is nothing beyond the bone and the shell So when Hercules had travelled
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. Molinaeâ— 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 * Tâ—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
heads to stop up the breaches once being made Yet God by his power doth separate the waters and keep part above and his intergerium his partition wall and bank which he useth to divide and keep out one from the other is the weakest Element that is namely the Aire which is most strange that that should be terminus a bank and bound to the mighty waters which had most need of a terminus to limit it self yet God hath made of it such a limit which is called firmamentum that is a most strong sure and firm bond which shall not fail yea it is more firm and permanent than if it had been made of a rock of Adamant for that the waters would have eaten and perished but this is most durable by Gods appointment Ad quid The last thing is ad quid namely that there may be a division Where generally is implyed a double division the one is before of things in nature opposite and contrary as light and darknesse the other is here of things which have an inequality as the purest waters from the unclean and impure for God will have not only evill distinguished from good but also the things that in degree and quality are better and more excellent are to be separated from that which is more base and vile for the not distinguishing these is the mother of confusion We must not only mark and beware of the Devill the adversary which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also of things which are apparently evil or are not altogether good therefore God divided the clearest waters in the best and high place above and the groslest he set below in the depth So we have a difference between 〈◊〉 pendiculam aquam fluidam the one is Mare superum the other is Mare inferum This is the division of the Waters Now in the upper waters of Coelum aëreum there are two parts aqua 〈◊〉 aura flabilis which are 〈◊〉 together Now between these two waters thus divided because they are not contrary in nature but only different in degree the inferior and baser waters doe first as it were reverently acknowledge their humility by sending up vapours to them in the Clouds and they as gratefull doe send down drops and showers more liberally even powring them down again So there is a mutuall reciprocation and circulating in nature between them as ebbing and flowing is below so is there breathing up and dropping down between them both But to what end are these waters above and below and wherefore is there a division of them Because God had before taken order for light that there might be time it was next of all convenient and meet that he should take order for place wherein his Creatures might inhabite for in that place where the thick and compact body of the waters is the Creature could have but a slow motion and therefore it is no fit Element for us Wherefore God having an eye to man respecting him in all his works provided in this that he might have a fit Element of Aire in which he might live move and have his being The end of the other division and separation was this that the waters being thus set apart might be as a bridge for us not only from one Country to another by ship here on the nether waters but also that there might be a communication and passage from Earth to Heaven by the means of the Aire for the Aire is as it were the bridge and path and casement by which the light of Heaven commeth to us it is the pipe through which sounds and voyces come to our cares smells to our nostrils colors to our eyes it is the strainer or five through which as Job faith the rain is sifted in little drops but especially as you know in the first day God made light which hath a proportion and resemblance to this word John 8. 12. yea it is vox Creatorum also for the dumb and senslesse things doe as it were speak and tell us what they are by the light So if you mark the Aire which is made the second day hath a resemblance to Gods Spirit for as the Aire is the act of breathing which we easily fashion and receive into our bodies so our spiritual life is by the holy Ghost of whom we have the like apprehension and as light commeth to our eyes by the Aire and words to our ears so that by it we apprehend light and speech and communication so is the Spirit of God the very means whereby our souls doe apprehend the spiritual light and by which the word of God is conveyed to the ears of our hearts So spiritually the Holy Ghost is vehiculum lucis vocis Dei c. and this we learn by way of resemblance The last point is concerning this to know to what end are these upper waters of the Aire We are to know that God made them to be his magnus Thesaurus his great treasure house for store Deut. 28. 3. for there he saith he will at his pleasure open this great store house and out of it give the first and latter rain and snow to molifie and make fruitfull the Earth which is so great a blessing that we are bound to praise God continually for his gracious work The manner The manner of which work is set down in Gen. 28. 6. God out of the lower waters raiseth a sume or vapour or mist which he condensateth in the middle region of the Aire and 〈◊〉 together or 〈◊〉 into waters again bindeth them 〈◊〉 in the clouds Job 26. 8. which by his word as by his Hostes he bringeth as in 〈◊〉 from the remotest parts of the Earth to us or to others as he pleaseth to make the Earth fruitfull Psal. 135. 6 7. Of these waters in the clouds God maketh divers impressions Job 38 25. as great 〈◊〉 and streams little small rain and showers and streams and snow and haile Job 38. 37 the clouds are his bottles for small rain and dews and 25. verse so they are his spouts 〈◊〉 pour out great raine Job 37. 6. which are called stormes Also out of these upper waters he ordeined to have snow scattered as ashes and wooll Psal. 〈◊〉 16. and touching these things he asketh Job 38. 22. if any man had been in this store house to see these treasures Aura flabilis As for the drier part of the Ayre the end of them is to be Aura flabilis and by the force of their winde to fetch carry and recarry the Clouds which are his vessels of his rain also he hath made them to sweep and cleanse both the Ayre it self from corruption and the nether waters from 〈◊〉 Thus we see the end why God in coelo 〈◊〉 hath made both undam 〈◊〉 auram flabilem as St. Austine saith for by them he filleth the 〈◊〉 of Corn with goodnesse and dropeth fatnesse on the earth Psal. 65. 11. And therefore
is otherwise with God whose word without instrument or pains or without any delay 〈◊〉 throughly effect his work which he will have done And thus we see the reference this word hath of these two words and what we learn by it The third thing is a matter of inquiry because in the former work only these two fiat factum est and nothing between saying and it was done but here is put in fecit as by way of Parenthesis between them in this work which surely we must know is not idly set down but to great purpose and therefore not curiously of us to be inquired of why it is so placed to answer which we must know that it was for our sake simul fieri 〈…〉 it was all one to God saying and finishing at one time but it was meet for us to have his action and work expressed herein Therefore Moses dealing here as a Prophet doth foresee some danger and error which might arise by leaving of this clause fecit Deus therefore he betimes doth labour to prevent it by setting it down for he knew that God would not have his truth sown among thornes of Errors Jer. 4. 4. therefore Moses here before hand endeavoureth to stubbe them up Error Timaei Platonis For Time us the Pythagorean and Plato that great Philosopher holding the truth of the Creation doe notwithstanding advise this rooted thorne that they suppose God only but to give out the Edict and direction how and what should be done and to make certain Demones Intelligentiae to be the workers doers and bringers to passe of the work and so in that respect ascribing worship and honour to them as the Instruments and Agents in this action But God is here set down not only as the Master Builder to oversee and give direction but also he was the only Agent and Workman which did make it himself he both gave out the Edict with his word and with the same did fulfill and bring it to passe So that there was but one Commander who the self same was the Maker also Esay 40. 13 14. Dixit non fuit ei consiliarius fecit non fuit ei auxiliarius So that this excludeth any Copartner with God in this businesse for then he was alone and alone of himself did make it not caused it to be made Angels Created for the Angells and celestial Spirits were created when God said fiat lux for then not only all light things in mundo sensibili were made as starres c. but also all things in mundo intelligibili as 2 Cor. 11. 14. which also may appear by the order and placing them first in Psal. 148. 2. so that they could not be created before for then they should be eternall nor after for then there is nothing to insinuate it and indeed there is no danger thus to understand it but there is great danger of error to hold the contrary that they were created before for then they may think that as Hiram sent the matter of the Temple and Salomon gave the form so God gave the matter of the world and the Angels the form and fashioning of it But God in this work is alone for his work standeth not as ours doth that is that the matter and the form of the work should come from divers Authors as before we can come to Iron plate we must fetch the matter from the Ironmonger and the form from the Smith before we can have a Garment we must have the matter from the Draper and the form from the Taylor But with God it is not so for from him proceedeth both the matter and form of all Creatures creat facit format This is the first resolution of this question to which there is a second answer which is good for instruction Gnasha taken out of the nature of the word gnasha for the Hebrews use it in their phrase not only to make a thing but also to trim up and to give a better form to any thing in which sense it is said 2 Sam. 19. 24. that Mephiboseth had not made his beard nor his feet by which is meant had not trimmed his beard nor washed his feet which he had made to him before So God in this place is said by this gnasha to give the outward form to these Heavens and so to trim and perfect them up as they should be for they being made before in gross now he stretched them out after a circular form Job 9. 8. as having made a Curtain should spread it abroad and set it up whereas before it lay wrapt up rudely together Job 22. 14. tendit Coelum that is now he did bend and bow the Heavens compassed as a bow which was made before but not half round but circular round and sphericall and not only did he set this form to them but also gave them a circular sphericall motion to turn round in their course about the Earth Psal. 19. 6. it doth goe in his compasse in gyra sue Preach 1. 5 6. the Sunne and Windes doe goe a circuit in circuttione vel circuitu suo Thirdly He in this kinde of making them did now add to them a virtue force and heavenly influence Job 38. 31. which heavenly and comfortable influence is called the sweetnesse of the Heavens Deut. 33. 13. Therefore we are willed to praise God in firmamento virtutis suae Psal. 150. 2. by which virtue the Heavens have a comfortable and reviving force an action influence and dominion as the word sign fieth in these Creatures below And thus much of fecit Now of the things which he made First We see that whereas the Heavens before were compact and entire Now by Gods workmanship they are scattered and spread round about and divided for being made it was Gods purpose that it should be to this use to be parted asunder into two parts The Heavens by some is called tenue expansum that is a thing thinly spread abroad In the making of it we consider the Maker and the manner of it which is both simply and plainly and also comparatively by way of resemblance set down in the Scriptures The Spirit of God for the power force by which it was made was the Spirit of God The Word of God the Executionâ—r and Minister of that thing was Gods Word the second person who willed and commanded it to be done Psal. 104. 30. He sendeth forth his Spirit and they were created Job 34. 14 15. If he draw or gather in his Spirit they perish again So that all that is made is ascribed to the expansion and motion of the Spirit going out and the undoing or marring any thing is attributed to the drawing in of it again The breath of Man hath a divers force and nature as it is drawn in or out Warm and hot for as it â—s with open mouth breaâ—hed out which is halitus it is warm and being drawn in it
is cold again if it 〈◊〉 mildly and naturally expired and breathed out as then it is warm and hot so being violently and forcibly with a blast puffed our it is dry and cold of which two sorts of motions of Gods Spirit is the Aire made the moist moderate showres and rain by the one Psal. 147. 18. and windes and frost by the other Job 37. 10. So it is 〈◊〉 vis caloris which warmeth rarefieth and maketh thin everything living so that power moving on the waters made them grow into a thin body where of the Aire was made Now for the comparison this work of the Spirit is compared to an Eagle or any other bird in sitting on the egges to hatch their young For so God having made a nest and layed or brought forth his young as it were unperfected doth now by his spirit incubare that is sit and spread his wings over them and so giving vitall life and power break the shell sic pullulavit mundum Thus we see the power of Gods Spirit in the nature of the Word and the resemblance of the comparison here used The matter For the matter we see that the waters are the seed of the Heavens which receiving a power by the operation of Gods Spirit proceed into a thinne vapor which is partly Aire partly water and not perfectly either which mist or vapour God lifteth up and sublimateth Jer. 10. 13. and by that means made it Coelum aëreum There are four comparisons in Scripture to set out this work To a Stil the first Job 36. 27. being lift up in vapor he doth in the middle Region by cold cruddle and condensate it as in a still Psal. 18. 12. to a Glassman The second to a Glassman Job 37. 18. for so he seemeth to blow up the Heavens round to a Goldsmith The third to a Goldsmith which is in the word Raha Exod. 39. 3. for so he beat it out abroad to an Upholster The fourth to an Upholster Psal. 104. 2. for so as a Curtain he unrowleth it and extendeth the Heavens abroad Esay 40. 22. thus you see the workmanship of the Heavens in the Agent in the Matter and the Manner of the Work The end why God made the Heavens Now the end why he made them was That it might be a Pavilion or Tent Esay 40. 22. or a Curtain Psal. 104. 2. over our heads where the word used is the same which is set down in the making of the Tabernacle which signifieth either pellis or cortina a covering or curtain of skinns The Heavens were made thin to the end there might be a space for motion and operation therefore it is driven thin above and divided from the nether waters Dan. 12. 3. and therefore it is thin here below that both the lights of Heaven might have passage to us through the Aire being corpus transparens translucidum Dan. 4. and also that the comfortable influence virtue and force of the Heavens might have free and easie passage to us by and through the thin Aire It is not a disordered confusion Now for the dividing The word here used is not Babell which Gen. 11. 9. signifyeth division for that word noteth such a division which is a disordered confusion of things as it were renting or tearing or breaking a thing in divers peeces without order or regard but Gods division is not such for as he made all things well so he divideth all things well Jer. 10. 12. Pro. 8. 27. for this word signifieth that it was an apt and fit division so artificially and orderly done as if it were divided by line and rule Secondly Gods division is not a scatterring of things being divided as it was in Babell but such a division which hath a conjunction and unity and agreement of parts which are divided which is best expressed in the division of eares eyes and nostrills which being separated doe notwithstanding meet in one nerve as one and the same so it is in all things that God divideth as the fingers and toes c. they meet in unity at some one point So where the waters are divided it is with agreement quasi rota in rotam Ezek. 10. 10. having a mutuall unity entercourse and reciprocation one to the other for the Aire is the means whereby the upper waters are knit and united to the nether Gen. 7. 11. The Airie Airie is as it were the windows of Heaven and dores through which is passage for light and rain Gen 8 3. so this division 〈◊〉 to this end 〈◊〉 the thing divided The upper Waters we are to consider now but of the upper waters above the lower waters we shall speak of hereafter We see here God divideth the Clouds from the Channels which upper Waters he divideth into several chambers or stories called contignationes Psal. 104. 3. which we call the three Regions of the Aire in the uppermost of which is snow and hail in the middle one rain in the lower dews Another division is this God made not the upper waters entirely on compact substance but bound them up in divers bonds of clouds that through them being divided the light and influence of Heaven might passe down to the earth through them which else could not There are three things of which we read in the Scripture which are raised out of the Earth and doe concurre and meet in the Aire of which two have names and by them we may give a name to the third the first is the Clouds which are called his Chariots and the second are the Windes or horses that draw them Psal. 104. 2. therefore the third which is the Waters must needs be the Carriage which is in the Chariots The Windes four The windes he draweth out of the deep Psal. 135. 6 7. and so are the Clouds taken out of the deep Psal. 33. 7. for a vapour being drawn up the watrynesse of it being dryed up it becometh of a windy nature Touching the division of the Winds that principally they be four Zach. 6. 5. The use of Windes which have their use in the four quarters and parts of the firmament which use is Job 37. 21. vis purificandi to cleanse the Aire and Waters which else would corrupt and 〈◊〉 Also the Windes have a necessarie use in respect of the Waters for the South and West Windes bring rain moist and warm weather and the East and North Winds serve to bring cold and dry weather and frosts Luke 12. 54. The Clouds the matter the use of them In the second place for the Clouds they rise also out of the waters and deeps Psal. 33. 7. and as it is plain 1 Reg. 18. 44. for the Clouds rose out of the Sea of which Clouds came the rain They serve in regard of the firmament for a shadow to cool us and keep us from parching in the time of Summer and Harvest Esay 18. 4. And in regard of
Host and Army of the nether Heavens and the Starres are the Hostes of God which inhabite and are in Garrison in the second Heavens and the Hosts of Heavenly Souldiers Saints and Angells are the Armies of the third Heavens Luke 2. 13. which Heaven is called solum gloriae for Heaven is his throne it is called the habitation of Gods holinesse Esay 63. 15. And God is described by this place Matth. 5. 34. Deus qui sedet in Coelum Psal. 121. 2. so his place is in the third and highest Heavens and from thence cometh the true winde and spirit John 3. 8. and the true rain and dew and water of Grace and life John 4 14. and from thence discended the true bread of life John 6. 32. and the oyle of joy and all good things spirituall whatsoever and from thence we are to look for them Thus we may consider of Heaven though we might here rather know and learn the way thither then curiously to search what it is which we cannot finde nor comprehend 1 Cor. 2. 7. I come to the two other Heavens because this place teacheth and warranteth us only but of these two Touching the second Heaven this we finde that it is a glorious body Exod. 24. 10. though it consisteth of and by the waters as St. Peter saith 2 Pet. 3. 5. as in the water we see no diversity or variety yet in the bodie of the Heavens there is great variety for it is as it is in natural things In a kernel we can perceive no variety but yet it bringeth a tree forth which hath great variety as a body of wood bark leaves blossoms and fruit and by this incarnation we have participation of those graces Heb. 10. 20. and he calleth all to him to buy these waters John 7. 38. 39. and by his spirit he will power them into our souls Rom. 5. 5. Water of Meditation and of these waters the Patriarchs and we tasted 1 Cor. 10. 3. and by these waters of Grace we have passage and navigation from Earth to Heaven Act. 2. 17. 18. by our waters we can passe from one Country to another Waters of Grace These waters of Grace are contained in the clouds of the Law the preaching thereof doth drop gratious words as the dew Deut. 32. 2. and therefore the wiseman saith that the lipps of instruction are a well-spring of life so the preaching and ministery of Gods word is the clouds and bottels which hold this water Therefore Acts 14. 3. and Acts 20. 32. Gods word is called verbum gratiae which doth contain heavenly grace as the clouds doe water which by the inluence of Gods spirit is made aqua vitae vivificans John 6. 35. for the word is as seed but the spirit giveth life and so that is made effectuall in us and we made fruitfull unto God and as a sweet ground whom God hath blessed Gen. 26. 12. Now as God in the name of Heaven holdeth up the finger as it were and saith here is waters to be had and looked for so the same word of God which made the Heavens must give these waters from thence and therefore they which want wisdome and knowledge let them ask and seek them of God Jam. 1. 5. 17. The bucket by which we must draw this water is a true faith Esay 12. 2 3. Prov. 12 17. 19. and then our souls became like a well watred garden Jer. 31. 12. This water it yeeldeth for meditation There is also profitable matter to learn for 〈◊〉 For as we see God doth here we must expresse the like in our actions that we may be like unto God First When we have received our light of knowledge we are taught by the order of Creation that the next course in regeneration is to extenuate our earthly affections and to sublime and elevate and to lift up our mindes to Heaven Phil. 3. 20. So St. Paul willeth us Col. 3. 2. this is the laying up of treasures in Heaven Matth. 6. 20. we must think on Jerusalem which is above if we will be free Citizens in it Gal 4. 26. Secondly for the division As there is a Heaven and Earth the two parts of the world so is there in man two parts correspondent the earthly Adam made of the dust and the spirit and soul which God gave 〈◊〉 12. 7. which is called the Heavenly Adam 1 Cor. 15. 47. 48. God will first say let be a separation our souls must be separated from earth earthly and carnall things as we said before and ascend And as all earthly things which make for the flesh are brought into a narrow compasse of the Earth which is but a prick in a circle whereas God hath reserved the large spatious roome of the Heavens for our souls so must we bring our carking cares of this life into a narrow room of our hearts and let the whole compasse of our souls and thoughts be filled with the study and care of the Kingdome of God Thirdly As the part of waters which ascended became a Firmament and are most sure and immutable unto the end of the World so must our souls having begun in the spirit ascend to Heaven be constant firm and immutable to the end of our lives and never end in the flesh Gal. 3. 3. nor fall to the Earth as those starres did Rev. 6. 13. for it it is the part of a foolish and wicked man that is mutable and wavering Prov. we must not be Rubenites Gen. 49. weak and inconstant as water for a just mans heart is firm and shall not shrink nor be moved but 〈◊〉 his 〈◊〉 in God Psal. And this is the part of Martyrs for though they are by nature weak and fearfull and as waters yet by Gods grace are made as the Firmament more sure against all Gods enimies than a wall of brasse Matter of thankfullnesse The last use is for matter of thankfullnesse and gratefullnesse with which we will close up all For we see that when the Earth sendeth up but a thin and a small myst the Clouds requite it by powring down showers So Cursus Dei gratiae dependet in recursu nostrarum gratiarum actionis for as the Clouds will send no more rain if the Earth will send up no vapours nor breathe up any mists so only Gods Graces will discend into our Souls when our gratefullnesse doth from thence ascend up to God for then they cease distilling down on us when we leave off to be thankfull Wherefore let us be thankfull for Coelo aëreo for without the benefit and purenesse of it we cannot breathe and live Psal. 65. and let us be thankfull pro Coelo aethereo for the comfortable and sweet influence of the starres because the Earth hath no power to bring fruit without the virtue of the Heavens And lastly Let us 〈◊〉 thankfull pro Coelo Coelorum or Coelo Coelesti that is for the third Heavens for as we must praise God for
or else in the low and humble Earth Therefore of his goodnesse he vouchsafed to seek a treasure house in the Earth wherein to keep his chosen and so hath made the Earth as it were the ornament of the Heavens Thus we see the Decree in respect of God 2. Secondly for the Word As we saw the word of God to be the piller of the Heavens so here we see it serveth to build and uphold the Earth and as the Spirit then moving by dilatation made and spead abroad the Heavens so here the work and power of the Spirit is seen in contraction for so the Earth was made and the Seas gathering in the waters and as the Heavens were by division so now the Earth and Waters are made by union being joyned together So that as a mans hand is called instrumentum instrumentorum So Gods word is Gods hand by which the Heavens and Earth were made Psal. 33. 6. By the word of the Lord the Heavens were made that is Psal. 102. 25. they are the work of his hands the Word and Spirit and as there he speaketh of them as of a body so here he calleth it Synagoga aquarum a concourse or gathering of waters thereby comparing the Sea to a great Cathedrall Church and the Arms Streams and Rivers to be as it were Parish Churches to that Sea or Diocesse so that as all inferiour Parishes are ordered and depend on their Mother Church so doth this teach us to think of the Seas and gathering of waters Touching the name and title given to them there are divers judgements and opinions but they may be reduced to these four 1. The first hath a denotation and pointing at the properties and qualities of the water and Seas 1. And first from the plenty and aboundance of them in which sense we call any great quantity a Sea as a Sea of People of troubles c. 2. Secondly For the instability in which respect the wicked are compared to the Sea as tossed in trouble and wavering in inconstancle Esay 57. 20. 3. Thirdly In respect of the raging and unrulinesse of the Seas Psal. 65. 7. 2. therefore for these ill qualities of the waters they think that God gave the Sea this name Other think that God gave not that name to signifie any evill but rather the good properties and nature of it and therefore they say that it hath its name because the Seas were as it were the mother out of whose wombe the earth was taken as Eve out of Adams side and it was not only taken e visceribus aquarum as having a wombe as Job saith 38. 8. but also the Earth taketh his nourishment ex visceribus aquarum for of it self it is dry witherly withall Prov. 30. 16. and is as a Child thirsting gaping and opening his mouth for the moisture of the waters to drink and be satisfied with it Psal. 143. 6. so they think that it hath his name hereof and from and out of it issueth the Earth and is nourished also thereby 3. The third sort think that it is nominated from the scituation and place which it hath for if we look in a Map of the World and set our face to the East we shall see that the Seas are placed on the right hand and the Earth scituated on the left as giving it the right hand of fellowship 4. The fourth and last sort are the best who considering the two words which signifie the Earth and the Sea Majim Jamin for the first letter put to the latter end of the other word maketh them all one and the last letter of the second word put before the first maketh the two words to be all one without difference which is done only by a transposition of letters which shew that Waters naturally are above the Earth and yet by Gods transposition the Earth is set above the Waters and so they are without difference joyned as in one Globe This transposition of the things they gather out of the transposition of words for at the first naturally the Seas eat up and devoure the Earth but now being transposed and set aloft it feedeth and nourisheth it at the first it was the grave of the Earth but now it is as a garment to it Psal. 104. 6. and so by Gods spirit it is transposed and God did as it were change and transpose his Decree to have it so Job 38. 10. The third point is That it is set down in the plurall number for though we call all the gathering together of the waters but one body singular yet it hath two shores which are the Seas lips through which he thrusteth forth as it were his tongue by rivers into the land so in his parts it is plurall as in arms and fingers but all this plurality joyneth together in one salt Sea Gen. 14. 3. and we doe call that the main Ocean Sea which is the greatest place whereto is the gathering together of all waters Joshuah 15.7 and 47. Job calleth the Seas the bottom of waters 38. 16. and the other Rivers and streams to be as it were salt tears dropping and distilling from the eyes of the deep Seas which running through the veins of the Earth is cleansed and purified from his brackish and barren nature and so it is made profitable and pleasant and good Now to the second part of this work which is Gods approbation touching which first of Gods view and then of the goodnesse of them This speech is taken from Artificers for as they having made a thing will return to behold and view it either to amend it if it be amisse or to commend it if be well So it is said That God having perfected all waters above and below and the Earth he took a view and consideration of them not to amend or correct them for he needed not because he is so perfect a workman that all his works are most perfect and cannot be amended or made better for though foolish men think this or that evill or imagine how it may be better yet God knoweth all to be most absolutely and perfectly good and therefore it is said that his looking on it was only to approve and allow it as good in it self for us and herein God differeth from men for men are carelesse in their work so they doe it they care not how it be done but God will not doe a thing but he will see it well done and confirm and avouch it to be perfectly good Duplex usus This example teacheth us to have a double use of Gods Creatures The one a naturall use of them as the Earth to tread on the light to see by The other is a spirituall use which is usus reflexus which is the consideration of Gods mercie and goodnesse in making these things and our gratefull acknowledgement thereof for as God would not make them materially but regard and consider them in their qualities
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
it is spiritus Dei which he breathed into our bodies Now to consider of the words somewhat more seriously we see that the soul is a breath but so that it is Neshema a spirituall and celestiall breath which properly is understood of the winde and ayre by which we see that is next of kynne to the Spirits which have no body as our bodyes are next of kynne to the wormes that are in the earth which soul for that cause is invisible but not unperceiveable As we cannot see the winde and the pulse yet we perceive them by divers effects So is our Soul and the excellency of it made known and discerned And that it might not be imagined or thought to be only a bare blast of breath or as a puffe of winde he therefore addeth a spirit of lives And least we should deem the soul and the life to be but one thing and to end and vanish away together Job telleth us 27. 3. that the spirit or soul of a man is one thing and 〈◊〉 life is another distinct Though there be a spirit of life in beasts and not only in earthly creatures but also in celestiall spirits yet only the spirit of man is spiritus vitarum that is of more lives than one which our Saviour Christ telleth us in Matth. 10. 28. Men may take away the one life of our body but they cannot the other life of the soul that is only in Gods power This then is the difference between the soul of a man and all other things which confuteth the Epicures 1. which held that the Soul was but a hot salt humor to keep the body from rottennesse and corruption Moses maketh choice to compare the Soul to breath First because it hath a piercing and a searching quality being Totus in toto totus in qualibet parte Pro. 27. 2. This candle of the Soul diffuseth his light and heat and life in every member searching and piercing all Secondly the Soul is compared to breath to humble us and not make us presume on this life seeing the soul and body is but knit and conjoyned together vinculo aëreo by an airie thred Esay 2. 22. Mans breath is in his nostrills which being stopped his life is gone Psal. 103. 14. 15. which causeth our life sodainly oftentimes to be taken away and our soul and our body in an instant or moment to depart a sunder Psal. 78. 39. Even because the union that holdeth soul and dody together is but a little blast of aire and winde easily broken and smitten asunder so sodainly doe we passe away and are gone This may teach us the shortnesse and sodainnesse of this life and death The use of which is that seeing we received our life from God therefore we must now live the life of all godlynesse seeing we live by the spirit of God naturally we must seek for the spirit of God and the graces of it that we may live holily seeing our Soul is the light of God let not this light become darknesse in us for then great is that darknesse Seeing our Soul is the Image of God we must not deface it with the ugly form of Sathan The holy man Job 26. 4. hearing his friends speak foolish and vain words asketh 〈◊〉 spirit cometh out of them As who should say seeing you have the spirit of God speak not such words as if an evill or vain spirit were in them So must we say to those men that doe evill works Whose spirit or what spirit hast thou in thee These deeds are the works of evill Spirits but thou had'st in thee the good spirit of God 2. Now we are come to the second estate of our soul which is set down in this So man became a living Soul which is added to shew that God not only gave that spirit inspired into him a power of life by which it could live but also another power unto the body which before was a dead peece of Earth wherefore the soul being in every part of the body so made by and by it was lively in every part and stood up and performed the actions of life which now it doth in us This is a good and profitable sense of these words as some doe understand But the best Divines weighing these words more deeply doe finde out another state of the soul which sheweth another priviledge of the soul of man For besides that it is as we have seen a spiritual essence occupied in spiritual actions being immortall and pertaining and leading to another life Besides this speciall priviledge it hath here also another common prerogative namely to enforme the body that is in a word besides being a spirituall essence it is also a natural essence it had hath and shall have a power to live without the body and also it hath a power in the body to quicken and give life to it and every part thereof that is it can animare informare corpus which we know the Angels and celestial spirits cannot for when they appeare in a body their souls of life though they live yet they doe not informe that body but they are in it as in a Case which they take to them and leave off again But our soul is not only a spiritual essence and consistence as the Angels but also a natural consistence in the body to inform and animate it which the Angels have not And this is the other prerogative There is none that doe doubt but they have naturalem animam and thereof they are called naturales homines 1 Cor. 15. 46. But by their actions one would think that their souls were only fleshie souls because they never give them selves to spiritual and heavenly actions as a Celestiall spirit shall move them But only they are given to actions of this bodily life which is temporall yea to earthly fleshie and sinfull actions as if the soul that were in them were but after that fort a natural soul of life for a time They see by their natural studies senses motions and actions that they have a natural soul of life quickning the body which else could not live But they think not that it is a spiritual soul and heavenly essence which shall have an eternall being after this life and therefore they never care to 〈◊〉 for such heavenly and spiritual actions of Godlinesse wherefore we will briefly prove and shew that the state of the soul is celestial and 〈◊〉 that we may be moved to think of such actions as that estate doth require And first that the soul and the life and estate thereof doth not depend upon the body but hath his being and life without the body after the body is dead and turned to the Earth because it hath his dependence on God which is immortall and eternal which appeareth to reason in the judgement of the Heathen because the soul hath in the will a power and faculty and ability to effect and perfect an action
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
man Thus much for the framing of our Judgments Now of the practise which we will divide into the precedents before Marriage the duties in Marriage and the dissolution of Marriage Before our marriage must be deliberation First touching the precedents we are not to enter into it unadvisedly but with deliberation and to seek with Adam for a meet help which if we cannot finde then to commit our selves to God which we may gather out of Gods speeches who said faciamus and not siat And again Adam slept while she was framed by God Generall deliberation This deliberation is generall whether it be good to marry at all or else it is speciall whether it be good to marry such or such a person For the first God seeth it is not good for man to be alone Good is not taken there as I told you heretofore for opposite to evill but to inconvenient and the good of convenience is gathered by the circumstance against both the extremes the one is the forbidding to marry 1 Tim. 4. 3. The other extreme is for that they saw the daughters of men to be fair they took Wives according to their own lust and liking chap. 6. 2. The one of the circumstances is grounded upon the person the other upon the time for as it is in the Preacher 3. 5. there is a time to embraee and a time to be farre off from embracing I suppose saith Paul 1. Cor. 7. 26. it is good to be single for the present necessitie in time of affliction Yet in Malachi 2. 14. the Prophet calleth the wife uxor faederis the wife of thy covenant from whom at no time thou must goe to cleave to another but as thou must continue in obedience to God during thy life Psalm 146. 2. so thou must cleave to thy wife so long as you both shall live It is not trouble that must break the bond of marriage It is not age nor sickness must part them Rebekah when Isaac was old provided meat for him such as he loved she forsook not Isaac in his age Genesis 27. 9. and in sickness Amnon knew Tamar would visit him and cherish him the 2. of Sam. 13. 6. nothing may part them but for Fornication and Adulterie At touching the circumstance of the persons there are some that cannot be married saith Christ Matthew 19. 12. for some faith he are chaste from their Mothers bellie who are say the Fathers borne chaste by some incurable disease and are unable to marrie and there be some that be made chaste by men such as are gelded and cut and some are chaste which have made themselves chaste for the Kingdome of Heaven that is to whom God hath given thgift of continencie and 〈◊〉 as Paul expoundeth it 1 Cor. 7. 7. yet as Paul speaketh in the 28. verse If thou take a wife thou sennest not If a Virgin marrie she sinneth not such as are married have trouble in the flesh as wordly cares of their Children and of their Families they are troublea with a prick in the flesh Adams cleaving to Eve must be a way and means to cleave the faster unto God to cleave unto the Lord without separation as it is in 1 Cor. 7. 35. Now there are two spirits which would withdraw us from this conjunction the one is of the world the world and the cares thereof the other of Fornication There be those that seek their own and regard not that is Christs Philip. 2. 21. And the spirit of fornication will not suffer them to know the Lord Osee 5. 4. And lest that man should be exalted over much there was given to man a prick in the flesh 2 Cor. 12. 7. So that as Paul saith 1 Cor. 7. 38. He that giveth his daughter in marriage doth well but he that giveth her not to marriage doth better for that through mans 〈◊〉 not by gods institution Marriage bringeth cares and troubles So that St. Pauls bonum It is not good to touch a Woman and Moses bonum here It is not good for Man to be alone in regard of divers 〈◊〉 may both take place and by good deliberation If I can 〈◊〉 it is good to be alone If I cannot to avoid fornication it is good to 〈◊〉 But if we doe conclude with Moses It is not good to be alone it is good to marrie We must then not resolve to be as a dog as it is in Deut. 23. 18. God commandeth not to bring the hire of a whore nor the price of a dog that is an Whoremonger into the house of the Lord. We must resolve to follow Adams example who had but one wife not of wicked Lamech who took two wives chap. 4. 19. and brought in Polygamic first who brake the institution of Paradise that they two should be one flesh And if any might have had Polygamie Adam might above any But yet God took out of Adam but one rib brought unto Adam but one Eve that they two might be one flesh and better and more holy was it to have one than manie wives Two wives are an impediment to unitie it breedeth much dissention in the house and disquiet to the husband as I shewed you in the example of Hannah and Peninnah the two wives of Elkanah 1 Sam. 1. 7. and it breedeth dissention between the seed 〈◊〉 them two there was not only dissention between Sarah and Agar but even that Ismael the Childe of the Bond-woman could not agree with Isaac the son of the Free-woman but mocked him chap. 21. 9. The particular deliberation Now touching our particular deliberation 〈◊〉 we must have but one to consider what persons are meer and what 〈◊〉 meet this is for our choice and our refusall First we are to seek a meet match and if we cannot finde such an one then we are to pray for one at the hands of God not to say I will make to may self a meet help not to perswade in himself to be any such abilitie but recommending our selves to God to fall asleep with Adam that is to lodge up our own senses and affections not to follow the example of those in chap. 6. 2. who seeing the daughters of men to be fair took them wives of all they liked not such as God appointed for such wives shall be as snares to their husbands Saul he gave his daughter Micholl to deceive David 1 Sam. 18. 21. Adam the father of Mankinde and Abraham the Father of the Faithfull recommended themselves to God in this matter as in chap. 24. 12. the servant of Abraham that went to finde a wife for Isaac prayed God to send him good successe And in the 63. verse Isaac was at prayer in the field when he beheld his wife comming with Camels In the 27. chap. 20. when Isaac asked his 〈◊〉 How he had found him meate so quickly Jacob answered because the Lord thy God brought it to my hand And if we trust in the Lord he will bring a
contain the Serpents rejoynder or replie in his second Dixit to the Woman in which he now having occasion doth plainly lay himself open and discover himself to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blasphemous mouth opposing himself to the holy word of God wherefore though at the first sight he was hid under a Mask yet now he seeing the time doth uncover himself bewraying how foul a spirit he is by his impudent lies and horrible impiety by which one would think that she might now at last and not too late have espied him though at the first sight in simplicity she took him for a Serpent indeed for she might well know that no Creature of God unless he had by Apostacy rebelled and oppugned the truth and will of God that ever could speak such horrible and impious blasphemies and lies as these But it may seem that she giving such eare and credit to the spirit of lies having the knowledge of Gods truth that by Gods just judgements she was blinded and could not see as it oftentimes commeth to pass Rom. 1. 21. 24. 26. Now we are come to speak of the particulars of this reply in which we see first his drift and intent is to remove and take away that little fear of Gods judgements which was yet remaining in her and kept her from eating the forbidden fruit wherefore in this speech he seemeth friendly to reprove her q.d. Alas you are more timerous and fearfull a great deal than needs you are all this while in an error if you perswade your self that you shall die for eating this fruit for I tell you and will prove to you that without all peradventure you shall be so sarre from any danger of death hereby that you shall not once taste of death at all Thus we see him with an impudent face and blasphemous mouth to face her out with his bragging argument drawn from his own authority for if we consider the matter of his speech it is nothing at all but that which commeth out of his forge of lies for he is a lier from the beginning John 8. 44. Thus he opposeth his own word to the infallible word of Gods truth and would have it taken and believed before that which God hath said q.d. You are too credulous to beleeve all that God saith to be true for I tell you in this point it is not true for you shall not die Now because there might be a question and doubt whether all this that the Devill saith be gospell and true therefore he craftily rendereth a reason for the proof and confirmation of his assertion His first reason to 〈◊〉 is scit deus which is a calling of God to witness by way of protestation and oath to appeal to the knowledge of God for 〈◊〉 that he saith true which ever since hath been the practise of the Devill in wicked men to teach them by swearing to call God to witness against the truth as if he were the maintainer of their falsehood and lies which is not only the taking of Gods name in vanum but also in falsum which is most divelish Secondly he will take in hand by a plain demonstration that they should not die by eating of this fruit after this sort God doth envy your good estate which by eating this fruit you may come unto for God knowing that by eating it you should become equall to himself doth therefore take this order and course to keep you from it namely to tell you and make you beleeve that if you once eat of it you are poysoned and undone as if it were deadly whereas indeed it is most sovereign and precious In which you see how impiously and bla phemously he chargeth Almighty God of envy and of a malicious minde and that of a Serpentine malice such as is indeed the Devill namely that he under the colour and pretence of good will doth cover and hide his hatefull and spitefull minde withall which might have made her to say of the Devill as Paul did of Elimas the Childe of the Devill Acts 13. 10. O pater mendacii plenus omni dolo O inimice veritatis justitiae For as blasphemous Rabshakeh did Isaiah 36. 15. so doth the Devill here facet Deum falissimum falacissimum the rather to deceive simple men Now for the second part of his speech it conteineth a promise to open their eyes to deifie them and make them as God if they eat this q.d. Tush what talk you of dying the death God which maketh a shew of loving you as a friend doth goe about to hide and keep from you the fruit which is most precious and more beneficiall to you than all the trees of the Garden besides for it is not only good and wholesome for meat but also of such rare and divine virtue that it will make them that eat thereof as God knowing all c. So that by advice ye should rather forbear all the trees in the Garden than this one which is forbidden you This may seem to be the effect of his speech but now particularly he will goe forward to shew her what the speciall hidden virtues of this tree are first saith he it hath a power to open your eyes In which speech he seemeth to perswade her that as yet they were in the state of blinde men as if the eyes of their mindes were hooded and blinde-folded so long as they had not the knowledge of evill as well as of good So the Devill misliketh their estate because they knew not evill but God would have had them so holy harmeless and good that they should not so much as once know what any evill should mean much less to doe or seell evill but the Devills intent and desire was to make them know evill both by act and also by wofull experience to their utter overthrow But suppose that it were a want and imperfection in them we know that their duty had been to have sought to God for remedy who in Revel 3. 18. willeth all such blinde ones to buy eye salve of him but they making the Devill their Physitian became indeed starke blind and had both eyes 〈◊〉 clean out The second bait wherewith hee doth fish to take and entrap her is sicut Dei in which hee doth promise to deifie her and canonize her as a God in heaven he would perswade her that it were too base an estate for her still to remain as a Lord and Prince on earth he would have them to aspire to all Honor Power Glory and Majesty that they might once come to bee as God without check or controll of any other superior power This apple of preferment renown and dignity is the bait at which all ambitious and vain-glorious men doe greedily gape after and are taken by the Devill By this then appeareth that the devill was the first which went about to make and have more gods than one and his speech is to this effect q.d. Your God
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
regard of this life that of the twenty ninth chapter and one and twentith verse is that of this life my terme is ended Zathaca this name belongeth to all females in respect of this life for all bring forth life though to die It only this life were here regarded the ancient Fathers that came from her though they lived long yet they died and have long layn dead and in regard of the length of their death shee might have beene called the mother of the dead therefore this name is understood of the other life which is eternall for after death they had hope of another life David in the twenty seventh Psalme and the thirteenth verse Should have sainted but that hee beleeved to see the goodnesse of God in the land of the living And in the hundred forty second Psalme and the fifth verse hee had his portion and hope in the land of the living God is the God not of the dead but of the living the two and twentith of Mathew and the thirty second verse Now where there is a Commandement or Promise of life there is meant eternall life Hee that doeth the Commandements shall live not a mortall but an immortall life the Covenant of life to the Priests and People in the Leviticall law is that life That was it that made Job in his ninteenth chapter and twenty fifth verse to assure himselfe that his Redeemer lived and so should hee but most plainly speaketh Christ himselfe the eleventh of John and the twenty fifth verse of himselfe that hee is life and hee that beleeveth in him though hee mere dead yet shall hee live and in the very nature of the word it selfe is a double being the one temporall the other permanent which is expressed in the originall by difference of one letter Hagab and Havah all have the common life but there are those that are strangers from the life of God the fourth of the Ephesians and the eighteenth verse and there are those to whom God is life and length of dayes the thirtith of Deuteronomie and the twentith verse so that not by consequence but by the very essence of this name is meant life eternall God hath his booke where hee writeth the living the thirty second chapter of Exodus and the thirty second verse there is a booke of life the sixty ninth Psalme and the twenty ninth verse God promiseth to give to him that overcommeth to eate of the Tree of Life the second of the Revelations and the seventh verse and the ancient Fathers upon that place non dedit corollam sed coronam vitae he gave a crown of life which is life for ever There is a mysterie also in the qualitie of the name which is comprehended in the word it selfe which is a bringing of good news and glad tidings as are cold waters to comfort the thirstie so is good news from a farre Country the twenty fifth chapter of the Proverbs and the twenty fifth verse When Jacob heard that Joseph his sonne was yet alive in a farre and strange Countrey and that they had brought him Chariots these tydings revived Jacob that was in age the fourty fifth chapter and the twenty seventh verse this name of life is even as a name of joyfull tydings If in matters of this life it bee so then much more in things spirituall after wee have sinned and deserved punishment then absolution and remission is a joying of a mans heart and there is joy in this name that word is life vita est ex verbo man at the first was made a living soule the seventh of the former chapter In the sixth of Saint Johns Gospell the sixty third verse The words Christ spake are spirit and life and againe in the sixty eighth verse of the same chapter Peter saith to him thou hast the words of eternall life It is observed by the Greeke Fathers that the seventy Interpreters did put downe Hevah under the same letter Evangelium which is good tydings this word is the abstract of the eternall word In the first to the Corinthians the fifteenth chapter and the forty fifth verse the first man Adam was a living soule the last Adam was a quickning Spirit a living Soule is in it selfe a quickning Spirit is unto others in the word was life the first of Saint Johns Gospell and the fourth verse and in the first Epistle of Saint John the first chapter and the first verse Christ was the word of life and life it selfe verbum vitae vita hence wee receive Grace here and hereafter And herein is the manifestation of the Trinitie given in this very name of Evah The mysterie of salvation was known to Adam before hee gave the name God hath given to his sonne power over all flesh that hee should give eternall life to all them that beleeve in him the seventeenth of Saint John and the first verse The Promise of Christ was in this that the seede of the woman should breake the Serpents head not the seede of man but of woman therefore hee still keepeth his owne name but changeth her name from 〈◊〉 to Evah saying with himselfe I am Adam still from mee is nothing but earth but from the Promise made by God to the woman hee giveth her the name of Hevah and from Hevah hee giveth life to the end of the world for the Fathers gather out of the first of the Corinthians the fifteenth chapter and the one and twentith verse That by Adam came death hee is pater morientium but by the Promise of Christ in this name shee is mater viventium the mother of the living for by Christ wee live and hee is therefurrection of the dead the ancient writers observe that Adam was 〈◊〉 in pulverem reversurus hee was dust and to dust hee should returne that is of his owne nature but by Hevah is promise of Grace and though wee as by nature die with Adam yet God will raise 〈◊〉 up by Jesus Christ the second to the Corinthians the fourth chapter and the thirteenth verse It is hee that rayseth the needy out of the dust according to the hundred and thirteenth Psalme and the seventh verse this is it that made Paule the second to the Galathians and the twentith verse to say That I live yet not I but Christ that liveth in mee and in that I now live in the flesh vivo in fide fiilii viri the just liveth by faith and shall live the life of Grace shee is here then called the mother of that life set this verse aside wee have no memorie that the promise before made was of eternall life hence then is a fountaine of life which was by transgression the originall of death for shee transgressed and thereby came death but God brings light out of darknesse and life out of death But what is faith without 〈◊〉 even nothing for faith worketh by charitie the fist to the Galathians and the sixth verse then as from hence
by Saul was after the Lords spirit was taken from him and another evill spirit vexed him so unclean speeches proceed not from the holy Ghost that delighteth in modest termes 2. Again the term of knowledge is used as opposite to passion to teach men that they must dwell with their wives as men of knowledge the first of Peter the third and the seventh verse that they be not like fed horses neighing after their neighbours wives Jeremiah the fift chapter and the eighth verse Afterward The circumstance of time is noted in the word Afterward That is not before he was deprived of Paradise but when he was driven out For the pleasure of marriage is a mortall pleasure For as Christ saith In this world men marry but they that shall be counted worthie of the life to come neither marry nor are given in marriage but are as the Angells of God Luke the twentieth chapter The use of marriage is that because men die they should beget sonnes and leave a posterity to stand up after them But the Children of the Resurrection dye as men and therefore he was made to beget Children And for spirituall joy or comfort it is none But postquam spiritus deficit venium ad solatia carnis It is a carnall pleasure For as Cain being cursed out of Gods City built himself a City in the fourth chapter of Genesis As Saul being cast out of the Lords favour would be honoured of man in the first of Samuell fift chapter So Adam being deprived of spirituall comfort and pleasure useth marriage as a carnall pleasure Pâ—…itio For the point of division jointly in these this pair of Bretheren we have a view of all mankinde Adam had more Children but the Holy Ghost contenteth himself to set out mankinde in these two Even as the 〈◊〉 saith of Abraham that he had two sonnes one born after the flesh another after the Spirit Galatians the fourth chapter and the two and twentieth verse So were the sonnes of Adam To Cain are reckoned as his posteritie Henoch Lamech Nimrod Pharaoh and all the wicked To Abell Enoch Noah Shem Abraham Isaac and all the faithfull which is the great partition of mankinde For the holy Scripture setteth out which is Gods City that is Sion and Jerusalem and which is the Devils City by Babylon The one answering to Abell the other to Cain They set out the Devls city by amor sui ad contemptum Dei Gods city by amor Dei usque ad contempium sui Again by Abell is set out those that are in state of grace by Cain they that are in state of nature By the one are set out all them that are born after the flesh by the other such as are born anew and led by the Spirit Galatians chapter the fourth And this partion is made of all mankinde through the world till that last 〈◊〉 which Christ shall make of the Sheepe from the 〈◊〉 in the five and twentieth chapter of Mathew This partition we see in these two For that although they were both of one Father and Mother Contrary natures yet such was the diversitie and 〈◊〉 of their nature and disposition as they fitly represent the diverse state of mankinde The 〈◊〉 is in respect of their names the 〈◊〉 in respect of their works for the one rose up against the other and slew him Cain and Abell why so called The Devills 〈◊〉 in respect of their names is the one is called Cain that is a purchaser or possessioner that is such a one as thought it his 〈◊〉 to enjoy this world and contrariwise misery to lose it and the possessions thereof Abell 〈◊〉 sorrow and vanity But the other Abell that is sorrow and vanity such a one as doth with Salomon account all things in this life vanity and vexation of spirit in the first chapter of the book of Ecclesiastes such a one as hath sorrow by reason of continuall sinnes whereby he offendeth God of them Christ saith in the 〈◊〉 chapter of Matthew Blessed are they that mourne and sorrow for that they are out of their place As the Prophet speaketh in the one hundred thirty seventh Psalm By the waters of Babylon we sat down and wept when we remembred thee O Sion For Abell was not a City of this world as Cain but was one of those that sought for a City in Heaven that was to come Hebrews the thirteenth and the second verse He is called Abell that is vanitie 1. First in respect of the shortnesse of his life in which regard every man is altogether vanity Psalm the thirty ninth 2. Then in respect of the afflictions of this life in which respect he saith Every man is vanity And therefore they that are of Abell will say We are strangers and sojourners as all our Fathers were Psal. 39. They are such as though they be in the world yet use it as if they used it not the first to the Corinthians the seventh chapter They set not their felicitie in this world as Cain but reckon all things in this world vanity and vexation of spirit and long to be restored to their heavenly Country 2. Contrary works Secondly As they have diverse dispositions so their works are contrary For as the Apostle saith of Ismael and Isaac Gal. 4. He that was borne after the flesh persecuted him that was borne after the Spirit So did Cain persecute Abell as the Apostle witnesseth Joh. 1. 3. that Cain was of that wicked One and slew his Brother Why Cain slew Abell And wherefore slew he him Because his own works were evill and his Brothers good So as their dispositions were diverse their works were contrary So in Cain there is a resemblance of all the persecutors and oppressors that have been in the world The Wicked persecute the Godly by hand and tongue And Abell is a pattern of all the Martyrs that have been slain by the hand of Cain or wounded and persecuted by the tongue of Ismael who by mocking persecuted Isaac in the fourth chapter to the Galatians In these two is fulfilled that envy which God proclaimed between the woman and the Serpent and between their seeds Genesis the third and the fifteenth verse who was not only of the seed of that evill one Joshua the first and the third verse that was of the Serpent and the reason why the name of Cain is set down in the Bible is to shew the performance of that Prophesie Genesis the third and the fifteenth verse and to shew his wrath upon the Vessels of wrath Romans the ninth and the twenty second such as was Cain Cham Pharoah and Nebuchadnezar and all the wicked ones of his Race for the order of their comming into the world as Cain who was first born was worst and Abell the last born was best so it is with all mandkind For as the Apostle saith first commeth that which is naturall and then that which
we were like to perish till he provided for us so we must give him a present even the first fruits of that we have acknowledging that all came from him in the twenty sixt chapter of Deuteronomie The ground of our oblation is to testifie so as the ground of our oblation 1. our thankfulness is the testifying of our thankfulnesse 2 our subjection to God Another end is the testifying and acknowledging of our subjection to God that as he gave us our souls so we confesse we ought to bestow our souls on God And that we shall doe if when our own reason cannot attain to see how that should be just which he requireth 1. to give and subject our souls to God yet we be content to make our souls subject to him and to bring them into the obedience of Christ in the second of the Corinthians and the tenth chapter If as we have grieved the spirit of God with our sinnes so we be content to grieve our souls and to break them with sorrow which is a sacrifice to God in the fifty first Psalme and the seventeenth verse 2. to subject our bodies to God Secondly as we have received our bodies from God so we must make them subject to God by abating the desires which our flesh delighteth in that we may delight in that which God requireth and that we be content to impoverish the body to chasten it and bring it under by fasting in the first of the Corinthians and the ninth chapter From both soul and body our mouths must shew forth Gods praise that it may be more fit for his service we must not only acknowledge in our soul that we owe our selves both soul and body to God but we must open our lips and shew forth his praise with our mouthes in the fifty first Psalme 3. We must honour God with our substance And lastly we must honor God with our substance in the third chapter of the Proverbs And not content our selves with the oblation of the lips as a sacrifice that cost us nothing in the second of Samuell and the twenty fourth chapter The sacrifice also hath two grounds The sacrifice also hath two grounds 1. The confession of our sins aud why First The confession of our sinnes for in that the poor Lamb or other beast whatsoever hath his throat cut what is it else but a confession that what the Lamb suffereth the same we our selves deserved to suffer As the Lamb dieth so we deserve the death both of body and soul And as the Lamb was burnt to ashes so we deserved to be burnt in the lake of sire and brimstone in the twentieth of the Apocal. and the tenth verie For sine effusione sanguinis non est peccatorum remissio in the ninth chapter of the Hebrews And so in that the poor beast hath his blood poured out we doe thereby confesse that we cannot have remission of sinnes without the shedding of blood if we seek it in our selves 2 The confession of our faith in Christ which maketh the other perfect and why But there is a second ground of the sacrifice and that is the confession of our faith which maketh all the other confessions perfect for how is it possible that a Lamb should be worth a Man and that the death of an unreasonable creature should be a sufficient satisfaction for the sinnes of a reasoable soul the Apostle saith It is impossible that the blood of Lambs and Goats should take away sinnes in the tenth chapter of the Hebrews and the fourth verse It cost more to redeem souls then so vise a price or the price of the most pretious things in the world in the fourty ninth Psalme Christ the Lamb slain by whose blood we have remission of sinnes and why Therefore the reason why they offered sacrifice was to make confession of their faith in Christ whom they confessed to be the Lamb of God slain from the beginning of the world by whose blood we have remission of sinnes So the Lambe which Abel offered in the fourth chapter of Genesis which Esay foresaw should stand before his shearrer in the fifty third of Isaiah whom John Baptist pointed at John the first chapter and the twenty ninth verse Ecce Agnus Dei is Christ the Son of God slain from the beginning of the world to take away sinnes Apoc. the thirteenth chapter And in the blood of that Lambe are the sinnes of the whole world purged as it is in the first Epistle of St. John the first chapter and the seventh verse 4. The warrant whereby they offered oblations and sacrifice Fourthly The warrant whereby they offered their oblation and sacrifices was not any expresse command of God in the Scripture and God only knoweth what kinde of service best pleaseth him and of themselves they were not to devise any thing 1. Adam was instructed by God and they by Adam but they were taught by Adam and Adam was instructed by God As Adam had experience that God was able to bring light out of darknesse so he taught Adam by his spirit that as by the tree of life he would give life so by death he would give life For as in the Sacrifices of the Law the Jews were taught that out of death God would give them life We by our Sacraments so now in our Sacraments Christians are assured that by the death of Christ whereof the Supper is a commemoration the faithfull obtain life Made known 1. By the light of nature The meanes whereby God made this known to them was first the light of nature That they had offended God which told them that seeing so many infirmities and sicknesses lay upon them it was for that they had offended som body 2. That they owe thankfulness for all they had to be acknowledged in heart word and works Secondly that all they possessed was from some superior power to whom they ought to be both thankfull and dutifull and to acknowledge both these in words as well as in heart and to expresse this subjection by works that is by offering somthing to God 2. For the confession of faith no reason or light of nature taught but by Gods spirit But as for confession of faith no reason of man no light of nature that could apprehend that but as Christ saith in the sixteenth of Matthew it was the Revelation of Gods Spirit which taught them that Christ the Lambe of God should be offered as a Sacrifice for sinne of which all the sacrifices that went before were types Concerning Cain and Abell we are to observe two points First what they had in common Secondly what severally All both poor and rich must offer For the first As we learn that all must offer both in the Law in the thirtieth chapter of Exodus for God will have his offering be we rich or poor and in the Gospell where Christ alloweth
as thou usest to doe unto those that love thy name And to imitate We must imitate them that by faith have pleased God we must have both the faith and offerings of Abel and Abraham and unto these we must add that our offerings come not from us agre in fine dierum but that they be primitiae they may not be the leanest of our sheep but the fattest The offerings of Wordlings but if we examine the faith and offerings of the world we shall finde the greatest part goe the way of Cain they offer in sine dierum and without any choice the vilest things they have and many are worse than Cain for whereas he offered many desire such a Religion wherein they may come before God with empty hands they would offer a sacrifice that cost them nothing the second of Samuel the twenty fourth chapter and the twenty fourth verse the first to the Corinthians the ninth chapter and there is another degree of men that content themselves with pirituall scrifices some will be content to add vitulos labiorum that is not only conceive som good meditations for a time but hear a Sermon praise God with a Psalm but as for a real oblation they bring none But this was not Abels faith his was an offering faith if we will be saved as he was we must bring his faith to God and shew the effects of it Fides and obtulit must not be severed for that is abomination Examination of offerings If our offerings be in fine dierum if they be the meanest things we have then they are 〈◊〉 sera rejectionis oblationes We must consider and ballance that which we offer to God with that which we offer to our bellie whom wee make our God as it is in the third chapter to the Philippians and that we offer to our backs in the first Epistle to Timothie the second chapter and the ninth verse in costly apparell If therefore we have been slack and unwilling to offer to God Note we must henceforth offer more franckly and pray that God would continue this purpose in our hearts to offer to him in the first book of Chronicles the twenty ninth chapter and the 〈◊〉 verse because this is a savour and smelleth well and is acceptable to God Philippians the fourth chapter and the seventeenth verse If we will have the true faith it must be that faith that doth worke by love in the fift chapter to the Galatians and the sixt verse that it be like Abrahams faith which did cooperare operibus in the second of James and the twenty second verse and such a faith as hath joyned to it love and all other virtues in the second of Peter the first chapter and the second and third verses For where there is great faith there will be great sacrifices and oblations in the eighth chapter of the second Epistle to the Corinthians Qnapropter accensa est ira Kajini valde cecidit vultus ejus Gen 4 5. May 6. 1599. IN which words as we see the originall taint and corruption that came into our nature by the disobedience of man breaketh forth for here originall sinne sheweth it self first in Cain in whom we see that verified which the Apostle affirmeth of all men that there is a spirit in us that lusteth after envy in the fourth chapter of James and the fift verse For here the envy of Cain is manifest in that he is angry because God did approve Abel's sacrifice and respected not his This envic and malice of his proceeded from the Devill who is called the envious man Matthew the thirteenth chapter and the nineteenth verse for that he soweth envy and all other vices in the hearts of men There went another sinne before envy For where Abels sacrifice was done in faith and therefore respected we have shewed that Cain offered only to please men and consequently whatsoever he did was hypocrisie which albeit it goe before his envy yet it is only in the heart But the first sinne that shewed it self outwardly was his malice and envy against his brother where we are to note the proceeding of sinne Envy beginneth with Hypocrisie First He began with hypocrisie within Hatred followeth and then follows hatred and envy without Breach of faith to God causeth breach of charity to men for if shipwrack be made of faith towards God charity towards men will not long be unbroken If the end of the promise which is faith in the blessed seed of the Woman be not regarded the end of the commandement which is love in the first epistle to Timothie the first chapter and the fift verse will little be respected For as Saint John saith This command we have from him That he which loveth God should love his brother also But he which loveth not his brother which he seeth how shall he love God which he hath not seen the first epistle of John and the fouth chapter In the words themselves there are two things expressed First a heavinesse or anger conceived Secondly the abating of his countenance that is Cains sinne in an inward imposthume and an outward jaundise But in the first we are to marke It is not said he was displeased or angrie but wrath and exceeding wrath the inward infection was come to a suppuration It was not envy only but also hatred which made him proceed to the murthering of his brother the first epistle of John the third chapter Note The heart heavie it is distempered If we inquire why he was heavy We shall finde that to be for that his heart was distempered either against God or his brother either against him that did respect or against him that was respected Heavinesse the first fruit of sinne The first passion or affection of our nature mentioned in Scripture as we see is heavinesse which is the first fruit of sinne and of it self is neither to be condemned nor commended for ex peccam 〈◊〉 tristitia And as the worm cats out the timber wherein it was bred so sadnesse being bred of sinne is the bane of sinne for there are two sorrows in the second epistle to the Corinthians and the second chapter Tristitia secundum Deum tristitia secundum seculum The Godly sorrow is commendable for it brings forth repentance but the worldly sorrow causeth nothing but death and eternall destruction If Cain was sorry because he offered not his sacrifice in faith as Abel did he is not to be blamed but his sorrow was a worldly sorrow and therefore to be condemned As the King said to Nehemlah Why is thy countenance sad seeing thou art not sick this is nothing but sorrow of heart Nehemiah the second chapter and the second verse So where we see Cain heavy and his countenance cast down we may gather that he is disquieted and sorrowfull for 〈◊〉 and charity whose property is to think the best the first epistle to
the Kingdome which he had usurped began to meddle in Religion and to set up two Calves saying Behold your Gods in the first of Kings the twelfth chapter so Irad calls his Sonne Mehujael First what thing is God such a one as saith with Pharaoh Who is the Lord Exodus the fift chapter that is that cared not for God And as Abraham when he came to Gerar said Surely forasmuch as the feare of God is not in this place they will kill me Genesis the twentieth chapter so Mehujael that cared not for God begets Methujhael that is a desparate fellow that cares not for death and his Sonne is Lamech that is a violent fellow a persecutor and an oppressor one that spoileth and treadeth down every man On the other side as Cain hath Irad one that would exalt himself to be Lord so Seth hath Jerad one that is content to goe down for Mehujael a contemner of God among the Children of God there was Mahalaleel id est anuncians or laudans deum a religious person that would praise God For Methushael among the godly there was Methushelah whose name tells us death is triumphing because it is the reward of sinne and hath a worm that dieth not and a fire that is never quenched For Lamech the wicked he is the seventh from Adam as Enoch the Sonne of Seth but this Enoch being the seventh respects things that pertain to the seventh day wherein Lamech is given to oppression This Enoch prophesied an excommunication against sinners that did wickedly spake proudly saying The Lord commeth with thousands of his Saints to give judgement against them as it is in the fourteenth verse of the epistle of Jude and we shall not see any in the Scripture that spake so proudly as this Lamech for he not only brags of his sinne but contemns Gods threatnings and saith he will kill any that come to him therefore this excommunication concerns him for as Seths Enoch walked with God so Lamech that comes of Cain walked after the spirit of the world In the story of Lamech there are two things to be observed First his overflowing lust Secondly his contempt of God and the punishment which God threatned The excesse of his lust stands in this that he took two Wives Where we are to note that he is the first that durst vaunt of poligamie he is primus sacrilegus nuptiarum for in so doing first he did violate the institution of God which is A man shall forsake Father and Mother and cleave 〈◊〉 his Wife Genesis the second chapter and the twenty fourth verse not to his Wives and they two shall be one flesh not three in one flesh Secondly His taking of two Wives is a violating of humane custome for he is in the seventh generation from Adam Adam had but one Wife no more had Cain nor the rest but Lamech treading all custome under foot takes two wherein it is plain that a breach is made of the primitive custome for as Christ saith Matthew the ninteenth chapter non sic fuit abinitio Thirdly Marriage is a mysterie Ephesians the fift chapter and the thirty second verse for God commends unto us a sacred thing in marriage that is the spirituall and holy conjunction of Christ with the Church In which regard persons in that state should not exceed in lust but possesse their Vessels in holiness in the first to the Thessalonians the fourth chapter and the fourth and fift verses and not in the lust of concupiscence As Lamech sinneth against the institution of marriage in these three respects so in regard of the ends of the same which are three First To be a remedy against fornication in the first to the Corinthians the seventh chapter and the second verse but Lamechs two Wives were an allurement to it rather and no remedy against it for every man must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first to the Corinthians the seventh chapter and the third verse therefore if he have Wives it is an allurement to lust Secondly The end of marriage is propagation of Children that there may be not only a seed but semen sanctum Malachie the second chapter For that cause he made Adam but one Wife whereas he had spirit enough and might have made him more but he sought a holy seed therefore if any seek seed by more Wives it is not a holy seed but semen nequam semen corruptem Isaiah the first chapter Thirdly The end is for mutuall help but to have more Wives at once the one is a hindrance and no help so were Rachel and Leah to Jacob Genesis the twenty ninth so were Annah and Peniah to Elkanah in the first of Samuel the first chapter Assumpsit autem sibi Lemec uxores duas prioris nomen fuit Hada nomen secundae Tzilla Peperitque Hada Jabalum hic fuit autor habitantium in tentoriis pecuariae Nomenque fratris ejus fuit Jubal hic fuit autor omnium tractantium citharam organon Tzilla verò ipsa quoque peperit Thubal-Kajinum qui erudivit omnem fabrum aerarium ferrarium sororemque Thubal-Kajini Nahamam Gen. 4. 19.20.21.22 Decemb. 16. 1599. IN which verses is set down first the Marriage and after the Race and Ofspring of Lamech The former point verse the ninteenth the latter in the three verses following Concerning the Marriage of Lamech we have already made an entrance into it besides that which hath been already said If we will know what to reckon of this second Wife which Lamech took the Holy Ghost doth set it out unto us in her name For even in the names of holy Scripture as we have heard is engraven most excellent divinitic His second Wifes name was Zillah which hath relation to his first for it signifies her shadow but truth and shadowes are opposite and therefore the Holy Ghost by this name tells us a second Wife is no true Wife but a false and that in such a marriage there is not the body and substance of Gods Ordinance but only a shadow of it as our Saviour Christ said to the Woman that had five Husbands John the fourth chapter and the eighteenth verse He whom thou now hast is not thy Husband And the sentence and judgment of the Hebrew Writers is that where Lamechs former Wifes name is Adah taken from a word that signifies an open assembly and the second Zillah that is a shadow or secret place it is to teach us that Lamech had his former Wife only for a shew but he kept Zillah in secret places to satisfie his unclean lust privily Now because we see this evill act of Lamech hath not so much as a good pretence it is so much the worse and that he wanted a good pretence we shall finde if we inquire what moved him to break out so farre contrary to the Ordinance of God in the Creation who therefore created Adam but one Wife to teach him he might not have more at once
〈◊〉 and we shall see that 〈◊〉 man 〈…〉 himself to this present World can have more 〈…〉 〈◊〉 Secondly For Gods hand and 〈◊〉 in 〈…〉 〈◊〉 Children this ground is to be laid that these 〈…〉 are from God for Jubals invention 〈…〉 from God 〈…〉 butter of Kine and 〈◊〉 of Sheep with 〈◊〉 of Lamb 〈…〉 in Basham He gives the grain of wheat and 〈…〉 of 〈…〉 the thirty second chapter and the four 〈◊〉 and for making of 〈◊〉 of 〈◊〉 It is God that 〈◊〉 songs in the night Job the thirty fist chapter and the 〈…〉 For Tubal-Cains invention of 〈◊〉 of warr It is the Lord that teachet hour hands to 〈◊〉 and our 〈◊〉 to 〈…〉 the 〈◊〉 and the fourth 〈◊〉 These inventions are all 〈◊〉 God whereby we see it is not with God as 〈◊〉 said to Isaas his Father Genesis the twenty seventh chapter Hast thou but one 〈◊〉 God hath for the Sonnes of men 〈◊〉 only heavenly blessings that 〈◊〉 the life to come but even such as pertain to the 〈…〉 In his lest hand he hath riches and worldly honour but in his 〈◊〉 hand 〈◊〉 and 〈◊〉 life Proverbs the third 〈…〉 the fix teenth 〈◊〉 he hath not only donum 〈◊〉 but 〈…〉 James the first 〈◊〉 and the 〈◊〉 verse 〈◊〉 in temporall things as well as spirituall to 〈◊〉 upon 〈…〉 we fed God saith Exodus the thirty first chapter 〈◊〉 his 〈◊〉 into 〈◊〉 and Aholiab so as they were able 〈◊〉 work in the 〈◊〉 so all mechanicall arts are to be ascribed to 〈…〉 that was for 〈◊〉 Tabernacle So Hir 〈◊〉 was 〈◊〉 with the 〈◊〉 to work in 〈◊〉 for the Temple in the second book of Chronicles the 〈◊〉 chapter and the fourteenth verse These 〈◊〉 came from the 〈◊〉 of counsell and understanding The second thing to be observed is Gods 〈…〉 herein that he 〈◊〉 to the wicked good 〈◊〉 pertaining to this life as Christ 〈◊〉 He suffers 〈…〉 to shine 〈◊〉 the godly and 〈◊〉 Matthew the fist chapter so he bestowes temporall 〈◊〉 upon the posterity of Cain as well as upon the Children of 〈◊〉 and this they obtain of God gratiae gratis datae but not 〈…〉 Secondly His mercy appeares herein that he 〈◊〉 gives 〈◊〉 a supply of those blessings which their sinnes 〈◊〉 them of Thirdly His 〈◊〉 in 〈◊〉 order that the world 〈◊〉 be furnished with things necessary for this present 〈◊〉 By 〈◊〉 of 〈◊〉 world Psalm the seventeenth And that they which have 〈◊〉 themselves to the things of this world should have 〈◊〉 excellency in things 〈…〉 the same above the Godly as the 〈◊〉 est of worldly men in this 〈◊〉 so their 〈◊〉 stands in earthly things and the godly 〈…〉 in respect of 〈◊〉 For the 〈◊〉 of 〈…〉 are 〈◊〉 in their 〈…〉 the Children of light Luke the tenth chapter but come to things that pertain to the other life there they that seem to be most childish in things of this life goe far beyond the Philosophers of whom the Apostle saith in the first to the Corinthians the second chapter The naturall man perceiveth not the things of the spirit of God But he hath hid them from the wise and prudent of this world and revealed them to babes Matthew the eleventh chapter and the twenty fift verse Fourthly We are to consider the equity of Gods dealing in recording these things in his own book which is the Library of the Holy Ghost These things are enrolled by an honourable name that is the name of a Father shewing plainly that they which bring forth actions that are profitable no less are to be counted Fathers than they that bring forth Children and that they ought accordingly to be honoured and reverenced as Fathers The ancient Fathers make a question Whether these men were the inventors of these things first It is certain that Cain being an husbandman had use of iron workes as the Coulter and Share and albeit he did invent iron tools fit for his purpose yet that which is ascribed to Tubal-Cain was excultio expolitio that is the perfecting of that work which Cain had begun Abel was a shepheard and could not but have use of tents but yet the perfecting of that cunning in that kinde is 〈◊〉 to Jubal Mahalallel was one that used to praise God as his name signifieth which he could not doe without some kinde of musick and therefore in as much as he was farre ancienter than Lamech it follows there was musick before Jubal invented Instruments and Organs This distinction therefore must be held in this point which the School men make that the one is quoad modum simplicis the other quoad modum singularis And therefore in as much as Jabal-Jubal and Tubal Cain are called Fathers of these arts which were in use long before them it is plaine that not only the first inventors of any art are to be honoured but even they also that add any excellencie or perfection to any thing which they professe To draw to an end Lamech being thus blessed of God in things naturall and pertaining to this life ought to be thankfull to God Jacob when God gave him a sonne called his name Judah saying I will praise the Lord Genesis the twenty ninth chapter but he is so farre from praising God that he speakes hard things against God If Cain be avenged seven times then Lamech seventy times seven fold And for men he was so cruel against them that he said no man should stirre against him He would kill a man in his rage Therefore he called his third sonne Tubal Cain that is another Cain as if he would have the name of Cain remembred which God would have buryed All these mercies moved not Lamech to any amendment but as it is in the twenty sixth chapter of Isaiah Let mercy be shewed to the wicked yet will he doe wickedly so did Lamech And albeit these things which they invented tended to the benefit of men yet they were to their own destruction Hypocrites can discern the face of the sky but cannot discern the signe or the times Matthew the sixteenth chapter The Heathen by the works of God attained to a knowledge of God but were not the better for it because they did not worship him as God Romans the first chapter so in as much as they imploy not that 〈◊〉 of 〈◊〉 which God gave them to his glory it will be to their destruction As we are to have a right estimation of those things where with God blessed them outwardly so we must beware that having the like blessings we be not as they They desired to be mighty men on earth and men of renoune Genesis the sixth chapter that was the end of their desire and they were so but as Christ saith accepêrunt mercedem suam Lamech as he desired proved a mighty man and so did his posterity but when all is done when the men of this world as Lamech have Children at their 〈◊〉 fire Psalm the seventeenth yet they lye in hell
bodies that are corruptible to become glorious Philippians the third chapter and the twenty first verse If in this life we keep our selves from the filthinesse and pollution of worldly and carnal lusts our bodies shall be glorious after death therefore we are to be more careful for the soul than for the body Of this life Job saith It is but short Job the fourteenth chapter It is like a vapour that suddenly ariseth and vanisheth away James the fourth chapter It is as grasse the first epistle of Peter and the first chapter And it standeth not in the aboundance of riches that man hath Luke the twelfth chapter Man walks in a shadow and disquiets himself in vain Psalm the thirty ninth He is every moment subject to death and howsoever death it looks a young man in the face as it doth old men yet it is as neer to him while it stands close to the other Therefore the Wise man saith All the cares of this life are but vanity and vexation of spirit And howsoever while we are in our joyes drunk with the pleasure of the world as Naball the first epistle of Samuel and the twenty fift chapter So that though we be wounded we feel it not like the drunkard Proverbs the twenty third chapter Though we have not grace to say Quid prodest totum mundum lucrari Matthew the sixteenth chapter yet when it is too late we shall say What hath it 〈◊〉 us to have enjoyed the pleasures of this life Sapi. 5. The life to come is void of all misery and torment There is the fulnesse of joy and pleasure for evermore Psalme the sixteenth But all the pleasure and profits of this life if it were possible to possesse them all are not answerable to the joyes of the life to come With which present pleasures are joyned many griefs and torments If a man be never so rich or humble diseased or afflicted it will marre all his joyes But all the afflictions of this life are not comparable to the future glory Romans the eighth that shall be revealed which swallows up all our troubles that we suffer here because it is hard to root out of mens hearts the cares of this life and Christ doth not forbid them altogether to be carelesse But first seek the kingdom of God and all things else shall be cast upon you Matthew the sixt chapter If ye neglect earthly things for heavenly you shall not only obtain heavenly things but earthly things withall If we only seek bodily things and not heavenly we shall want both But if we seek for the soul we shall have things necessary for the body for the Lord 〈◊〉 said I will not for sake thee Hebrews the thirteenth chapter And David affureth himself that because the Lord is his 〈◊〉 he shall want nothing Psalm the twenty third If Salomon ask not riches nor honour but wisdome he shall have not only wisdome but riches honour and all other things the first book of Kings the third chapter the seeking of things pertaining to this life 〈◊〉 the care of the life to come but the seeking of Gods kingdom includes the care of all other things The 〈◊〉 that it is Christ the sonne of man that gives us this bread of life Muerial bread is the effect of Creatures but the 〈◊〉 of 〈◊〉 is the effect of the redemption But seeing all things were made by Christ John the first chapter therefore it is Christ that gives us both eartnly and heavealy bread Christ made 〈◊〉 materiall bread of nothing but this bread he maketh of himself the one he made 〈◊〉 but the other cost him the shedding of his 〈◊〉 His flesh simply is not bread but his flesh 〈◊〉 for us caro 〈◊〉 prodest John sixth chapter the bread that perisheth and all the works of the Creation he performed in six dayes but the bread of life was not made but during the whole space of his life upon earth The six point is where the bread is to be found touching which he saith say not with thy heart who shall goe up to heaven to fetch this bread nor 〈◊〉 down to hell komans the tenth chapter and the sixth verse It is the Sonne of man that gives it for God the Father hath sealed him for this end In which words we have First a 〈◊〉 Secondly an Affirmation The direction hath a Correction for we think we deserve it by seeking and labouring for it For Christ tells us it is not to be had except the Sonne of man give 〈◊〉 Christ gives us the bread of life three wayes First When he gives his flesh to be crucified for us in his 〈◊〉 for in death only it 〈◊〉 power to quicken us into eternal life as the Apostle witnesseth By death he did destroy him that had the power of death Hebrews the second chapter In thy favour is life Psalme the thirtieth But we are brought into Gods favour no otherwise but by the death of his Sonne Romans the fift chapter So that by his death we obtain life By the sacrifice of himself he hath done away our 〈◊〉 Hebrems the ninth chapter Secondly he gives us the bread of life in the sacrament his flesh is made bread for us in his passion when he dyed but is given and applyed to us in the Supper The expiation for sinnes was once performed upon the Crosse By one sacrifice hath he perfected for ever Hebrews the tenth chapter and the 〈◊〉 verse But 〈…〉 is often applyed to us in the 〈◊〉 Thirdly where as there are two 〈◊〉 of giving offert and confert he gives us this bread when he doth not only 〈◊〉 it unto us but makes us 〈◊〉 it If we 〈◊〉 hold of the bread by faith which is the work of God and 〈◊〉 that he is the food of our souls then 〈◊〉 will give us it and make us partakers of 〈◊〉 as Christ saith This is the 〈◊〉 That light came into the world and ye loved darknesse rather than light John the third chapter So it shall be our condemna ion if God doe only offer us the bread of life and doe not withall give us it and make us to receive it All bodily meats being a power nutritive but profit 〈◊〉 except they be a power digestive So though the body of Christ crucified have a power to give life and nourishment yet except we digest it with faith it shall doe us no good For our assurance hereof Christ saith of the Sonne of man that God the Father hath sealed him that is he hath power and authority to be the bread of life and to conserve life to them that feed on him He hath sealed him First with his nature being the very Sonne of God He is the similitude and ingraven form of his person Hebrews the first chapter and the third verse We need not to doubt of the remission of our sinnes for Christ as he is God giveth power to forgive sinnes Secondly as he is sealed with Gods
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
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
feeble but of full measure even the full assurance of hope which shall not be for a time or an hour and so fail but it shall continue even to the end Et factum est praelium in Coelo Michael Angeli ejus praeliati sunt cum Dracone Draco pugnabat Angeli ejus Sed hi non praevaluerunt neque locus eorum ampliùs inventus est in Coelo Apoc. 12. 7.8 Septemb. 29. 1599. AS the Christian Religion is not a Religion of Angels for we doe not adore them with divine honour Colossians the second chapter and the eighteenth verse and though we offer to worship them yet they will not admit of it Apocalyps the twenty second chapter and the ninth verse so on the other side it is not a Religion of Saduces that hold there is no Angels nor spirit Acts the twenty third chapter and the eighth verse but it doth acknowledge that such blessed spirits there be and that God hath erected a ladder that reacheth up to Heaven by which the Angels of God goe up and down to convey Gods blessings to men Genesis the twenty eighth chapter And therefore by all means it opposeth it self against the opinion of those that seek to remove this ladder as if there were no duty to be performed by them towards us For in thankfulnesse to God for this benefit that the Angels have a care of us the Church have thought it good weighing both the one extremity of superstition which Moses compareth to drunkennesse and the other extremity of prophanenesse which he likeneth to thirst Deuteronomie the twenty ninth chapter and the nineteenth verse to keep this Feast And indeed if we consider that those glorious spirits who have the continual fruition of Gods presence Matthew the eighteenth chapter and the tenth verse In whose presence is the fulnesse of all jay Psalm the sixteenth can be content to abandon that place of this felicity to come down and perform duties to the sonnes of men namely to take charge of us and keep us from danger Psalm the ninetie first and the eleventh verse to be as ministring spirits for their sakes that shall be heirs of salvation Hebrews the first chapter This cannot but be reckoned a special favour Secondly Especially if we goe a degree further and consider that they leave their assistance in Gods presence where is all glorie and happinesse to Minister to us that dwell in houses of clay Job the fourth chapter and that for our nobility must derive our selves into corruption and worms Job the seventeenth chapter and the fourteenth verse that such holy spirits should come down upon such sinfull spirits such glorious spirits should Minister to such vile bodies this gives us further cause to remember this benefit Thirdly The manner of this Ministry may be a special motive to stir us up to thankfulnesse This ministry and service done to us is as farre as any can reach that is usque ad consilium fideli auxilium For 〈◊〉 and 〈◊〉 we see Jacob 〈◊〉 an Angel of God gave him direction what to doe Genesis the thirty first chapter and the eleventh verse So an Angel came forth to teach Daniel to give him knowledge and understanding Daniel the ninth chapter and the twenty second verse And this very book contains nothing else but that which Christ revealed to his servant John by an Angel Apocalyps the first chapter and the first verse that is for matter of counsel And for matter of help there is between Angels and Men 〈◊〉 sociale a holy league indeed whereby they binde themselves that for our 〈◊〉 they may wage warre not only with men but with wicked 〈◊〉 That they doe continually defend us the Prophet teacheth 〈◊〉 the thirty fourth The Angels of the Lord pitch their tents 〈…〉 this fear him whereof we have a plain example in the second of the Kings the sixt chapter and the seventeenth verse For the offensive part of help which they perform to men it is plain that as they defend us from danger so they shew themselves enemies not only to men that seek our hurt but to evil Angels That the Angels are enemies to men that are an enemie to the Elect and Church of God we see it plainly affirmed Psalm the thirty fift and the sixt verse The Angel of the Lord persecuteth them whereof an example in the Egyptians that were enemies to Gods people among whom God sent an Angel to destroy the first born in every house 〈◊〉 the twelfth chapter and Isaiah the thirty seventh chapter where an Angel is sent in the behalf of Ezekiah to destroy the host of Senacherib who was an enemie to Gods people And in this place we see offensive 〈◊〉 in the behalf of Angels against the wicked Angels 〈◊〉 David had relation in those words Psalm the ninty first and the thirteenth verse Thou shalt walk upon the Lyon and Adder the young Lyon and the Dragon thou shalt tread under foot Wherefore that spirits of such excellencie shall defend us against both wicked men and Angels this is a benefit to be remembred with all thankfullnesse to God and likewise we are to congratulate them that are made by God of such power as Melchizadeck did gratulate Abraham after he had 〈◊〉 the five Kings Genesis the fourteenth chapter and blessed God 〈…〉 his enemies into his hands and as the servants of 〈◊〉 did congratulate David when he saw that the Army 〈◊〉 before 〈◊〉 the second book of Samuel the eighth chapter and the 〈…〉 So that these congratulations of these blessed 〈◊〉 above all our thankfulnesse to God that hath appointed us such helps is the ground and cause of this solemnity The words divide themselves into two 〈◊〉 First the 〈◊〉 Secondly the Victory or Conquest Concerning the former we are first to consider the 〈◊〉 Combatent and then the fight In the Conquest we are also to 〈◊〉 two degrees For it is said not only That he had not the 〈◊〉 for then he had been of an even hand and might have 〈…〉 but that the Dragon and his Angels were so farre from 〈◊〉 and getting the Victory of Michael and his Angels that they 〈◊〉 the foyl so that their place was not found any more in Heaven Touching the persons that waged this battail they are on the one side Michael and his Angels On the other side the Dragon and his Angels Wherein the first thing is what we must conceive concerning Michael It is sure the Church of God upon many and weighty reasons doth not favour the opinion of those that make Christ to be Michael Michael Daniel the tenth chapter and the thirteenth verse is said to be one of the first Princes or Rulers which is to be understood of some principal Angel and not of Christ who is set up above all Princes and is not to be reckoned among them being the Prince of Princes and Lord of Lords And the Annotation of those that hold this opinion sheweth that
there is an Angel under Christ which takes charge for the defense of the Church on earth which is Michael your Prince Dan. 10. 21. Secondly Out of Judes epistle verse the ninth the ancient Fathers prove that by Michael we are not to understand Christ for that which he affirmeth that Michael durst not check the Devill with cursed speaking cannot be ascribed to Christ which not only dare but hath trodden down Satan under his feet much more dare he check him which unlesse he could doe it were a plain signe that he is not Omnipotent Therefore by Michael here we are to understand some other and not Christ. Thirdly Out of this place Apocalyps the twelfth chapter and the fift verse In as much as the Child that was born was Christ it is not like that this Childe should suddenly be translated into an Archangel and fight with the Dragon And therefore both Theodoret and others say that Michael is a chief spirit among the created spirits that then took care of the Church in Jury and still is carefull of Christs Church unto the end of the world And to this we may add the judgement of the Church which on this holy-day doth thank God for the service of the Angels but makes no mention of Christ that it is he that in this place warreth with the Dragon and his Angels For the Dragon there is a farre more easie passage so as we may soon guesse what is meant by him for in this chapter he is called the Devil and Satan whereof their name signifieth a slanderer and he is justly so called for that he both slandereth God to man as if God did envy mans prosperity Genesis the third chapter and slanders man to God as he did Job whom albeit he were a blessed Saint yet he accuseth before God as an Hypocrite Job the first chapter The other name Satan signifieth a great enemie not only to the good whom he hath most cause to hate as being contrary to him but also to the bad That he is an enemy to the good it appears by this That he persecuted not only the child that was new born but the woman also and because he cannot shew his malice upon him he makes warre with her seed Apocalyps the twelfth chapter the thirteenth seventeenth verses That he persecuted also an enemie to the bad appears verse the ninth where he is called The seducer of of the whole world and the accuser of the brethren for that he first brings them to commit grievous sinnes and then pleads against them that the plague of God may come upon them These are the Leaders The Bands and Souldiers under their conduct are Angels on both sides The Angels that serve under Michael are they that excell in strength and doe the command of God in obeying the voice of his word Psalm the hundred and third and the twentieth verse they that the Apostle calls elect Angels the first epistle to Timothy the fift chapter and the twenty first verse The Angels that warre on the Dragons side are the evil Angels Psalm the seventy eighth and the fourty ninth verse The Angels that sinned the second epistle of Peter the second chapter And they that kept not their original as Jude saith these fight for the Dragon and he is their Captain as Christ saith The Prince of the Devils is 〈◊〉 Matthew the twelfth chapter For as among the good Angels there is principatus primus principatus so it is among the wicked Angels for there must be order in all companies Touching the Battail it self we are first to remove some things of offence not to think it strange that the Angels are here said to move battail For albeit they be called Angeli pacis Isaiah the thirty third chapter and the seventh verse because they bring peace yet in many places they are called Gods Hosts as Jacob seeing the Angels of God called the place where they were Nahanaim Genesis the thirty second chapter and the second verse and they magnisie God by that title Isaiah the sixt chapter Lord God of Hosts Luke the second chapter the Angels are called Heavenly Souldiers And where Christ saith If I pray to the Father he will give me more than twelve 〈◊〉 of Angels Matthew the twenty sixt chapter He compareth them to Troops and Bands of Souldiers for that they are not only Angels to Gods friends and servants but souldiers fighting against them that oppose themselves against God Further where their state is in a continual motion that must not offend us for the Angels themselves are not yet in the perfection of their felicity for we see they are imployed in doing service for us they continually aseend and descend from Heaven to Earth and from Earth to Heaven for the good of the godly for God saw it good that as well they as the Saints departed out of this life should not be made 〈…〉 Hebrews the eleventh chapter and the fourtieth verse which is illistrated Matthew the thirteenth chapter where the Angels are called Reapers giving us to understand thereby that as the 〈…〉 is not at rest till the Harvest be all in so it is with the Angels they must continually be imployed in doing service for them that shall inherit Salvation till the number of the Elect be accomplished So neither needs that to offend any that the Dragon is 〈◊〉 to have fought in Heaven for so he is said to have appeared before God among the sonnes of God And when Ahab was to be deceived a lying spirit stood before God the first book of the Kings the twenty second chapter All this was only by Gods permission For all this doth no make the Devil blessed no more than Adam was blessed being in paradise For having sinned and being thereby out of Gods favour he no more enjoyed that comfort of Paradise which he took before his fall but quaked and hid himself from the presence of God for tear Genesis the third chapter The Dragon is no more blessed for being in Heaven or appearing before God than a prisoner that for a time is brought out of prison into the Court to be arraigned for he takes no delight of the pomp and glorie of the Court knowing it is not for him but he must return to the 〈◊〉 from whence he was taken So it is with the Devil These offences being removed we come now to the Fight it self which was not in any bodily manner for they are spirits 〈◊〉 the hundred and fourth and therefore their fight is a spiritual fight Ephesians the sixt chapter And their 〈◊〉 not carnal but spiritaul the second epistle to the Corinthians the tenth chapter That as the Angels fight by temptations on the one side and by resistances on the other they fight by agonies and inward conflicts which is more truly called conflicts than any combat The other fight with bodily enemies for as some note Abraham would rather fight wich five Kings than abide that conflict
willingly will come as often as they may and not like those that swell with pride and say another time will serve as well as now as Davids servants said to Naball in the first book of Samuel the twenty fift chapter We come now in a good time for thou makest a feast and art in case to relieve us another time peradventure thou wilt not be so prepared So men ought to take the opportunity and to say in their selves Now is the time of the celebration of Gods mercy and loving kindnesse Now we receive Christ and therefore there is great hope that if we come he will receive us Now we celebrate the memory of his death when he was content to receive the thief that came unto him and therefore it is most likely that he will receive us if we come to him But if we come not now happily we shall not be received when we would It is Christs will That they which are given him of the Father be with him where he is and may behold his glory John the seventeenth chapter and the twenty fourth verse Therefore it stands us upon to come to Christ that he may receive us to be one with him in the life of grace and partakers with him in his Kingdom of glory Qui verò haec audierunt compuncti sunt corde dixerunt ad Petrum ac reliquos Apostolos Quid faciemus viri fratres Petrus autem ait ad eos Resipiscite c. Act. 2. 37. April 12. 1600. OUR Saviour Christ promised Peter Acts the fift chapter to make him a fisher of men and 〈◊〉 the thirteenth chapter That the 〈…〉 of Heaven is like a 〈…〉 which catcheth fish of all 〈…〉 The first casting forth of this act and 〈…〉 draught that Peter had is by 〈…〉 these verses And the draught which he made was 〈…〉 souls verse the fourty first If we 〈◊〉 of what 〈◊〉 They were 〈◊〉 souls of them that killed the Sonne of God and 〈…〉 the spirit of God whom they 〈◊〉 〈◊〉 the 〈…〉 holy Ghost to 〈◊〉 verse the 〈…〉 These men are full of new 〈◊〉 Which when we advisedly consider it cannot but be matter First Of great comfort Teaching us that albeit we be great sinners as the Jews that put the sonne of God to death yet there is a quid faciemus what to doe that is a hope of remission of sinnes Secondly Of instruction touching the means That if we repent and be pricked in heart with the consideration of our sinnes as they were we shall attain this mercie which they received First St. Luke sets down the Sermon of Peter Secondly The sruit and effect of it As the Sermon it self propounds the death and Resurrection of Christ so in the effect that followed of it we see the means how we are made partakers of his death and Resurrection and that is set down in these two verses which contain a question and an answer In the question is to be observed First the cause of it that is the compunction of their hearts Secondly the cause of that compunction and that was the hearing of Peters Sermon Touching this effect which Peters Sermon wrought in the hearts of his hearers it is compuncti sunt corde Wherein note two things First the work it self Secondly the part wherein of the work it self it is said they were pricked Wherein first we are to observe That the first work of the spirit and operation of the word is compunction of heart howbeit the word being the word of glad tidings and comfort it is strange it should have any such operation but that Christ hath foretold the same John the sixteenth chapter When the comforter comes he shall reprove the world of sinne Now reproof is a thing that enters into the heart as Proverbs the twelfth chapter and the eighteenth verse There is that speaketh words like the prickings of a sword and as Christ gave warning before hand so now when the holy Ghost was given we see that Peters hearers are reproved and pricked in their consciences that they dealt so cruelly with Christ. As this 〈◊〉 the Elect of God so there is another spirit called by the same name of pricking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans the eleventh chapter and the eighth verse that is the spirit of slumber which shews it self upon those that shall not be saved Touching the manner of this operation we see it is not a tickling or itching but a pricking and that no light one but such as pearced deeply into their hearts and caused them to cry Whereby we see it is not the speaking of fair words saying with the false Prophets Jeremiah the twenty third chapter The Lord hath said ye shall have peace it is not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans the sixteenth chapter and the eighteenth verse that makes this effect but this speaking The part wherein this work was wrought was the heart as Luke the twenty fourth chapter they burned in their hearts and 〈◊〉 the second chapter and the fourteenth verse I will speak to their hearts So it was 〈◊〉 of the eares in the second 〈◊〉 to Timot hie the 〈◊〉 chapter or of the brain that they felt but a 〈◊〉 of the very 〈◊〉 and so should we be affected at the hearing of the word As 〈…〉 is pricked in the flesh is disquieted till he have remedy so should the consideration of our sinnes disquiet us and make us seek for cure This is our duty from their example and it is a good signe of distinction to shew us whether we be of the number of those that shall be saved whether of the good fish that shall be gathered together or the bad fish that shall be cast out Matthew the thirteenth chapter and the fourty eighth verse So if we pertain to God we shall feel this pricking at our hearts after we have heard the word The cause of this compunction is his auditis that is they had heard a speech of St. Peter which did disquiet them till they asked counsel of Peter and the rest The word of God of its own nature hath no such operation for the Patriarch Job saith Job the twenty third chapter It was agreeable to him as his appointedfood And David Psalm the nineteenth saith The Commanaements of the Lordrejoyceth the heart and is sweeter than the honey and the honey-combe But yet it hath this effect in regard that it meeteth with that which is an enemy to our Salvation that is sinne the deputy of 〈◊〉 as the word is Gods 〈◊〉 Without the Law sinne is dead but when the Commandement came sinne revived Romans the seventh chapter and the eighth verse for sinne is a sting the first epistle to the Corinthians the fifteenth chapter which lyeth dead so long as it is not reproved But when it is reproved by the commandement of God then it reviveth and stings the heart it makes men have a conscience of sinne Hebrews the tenth chapter and when sinne is
disquieted the heart also wherein it resteth is disquieted For the words of the wise are as goads and pricks Ecclesiastes the twelfth chapter and Matthew the fift chapter as salt and mustard seed Matthew the thirteenth chapter as wine To a putrified sore Luke the tenth chapter So that whether we respect the old or new Testament we see the words have this 〈◊〉 to disquiet sinne especially such words as Peter spake to his Auditors out of the Prophet Joel where he sheweth that as Christ hath a day of resurrection which is past whereby he gave his Apostles those gifts of the spirit so he hath another day which is the featfull and great day of Judgement when the word of the Rulers shall not be enough for them that have killed the Lord of life though they promised to serve them harmlesse Matthew the twenty eighth chapter For here they shall give an account of their cruelty to Christ. And thirdly whereas he moveth them to repentance First In this consideration of the day of Judgement Secondly of the sinne they committed that they slue and crucified Christ Thirdl of the grievousnesse of their sinne that he was the sonne of God whom they dealt thus with and every sinne hath a sting but especially 〈◊〉 For the remembrance of it stings the conscience so as it cannot be quiet Now in that they not only committed murther but murthered such a one as was both a holy and just one Acts the third 〈◊〉 and the blessed sonne of God this could not but 〈◊〉 their hearts as we see the remembrance of the day of Judgement is such a thing as made Felix tremble Acts the twenty fourth chapter And when we hear of the Judgement to come it should bring out of us these questions Jeremiah the eighth chapter and the sixt verse Quid feci and Isaiah the fifty seventh chapter and the fourth verse Cui 〈◊〉 upon whom have you gaped To consider not only the sinne we have committed but the person against whom that it is God of all 〈◊〉 stie and power And Matthew the twenty first chapter Quid faciam that is he considers of the Judgments of God which belong to us For these so grievous sinnes these are means to prick our hearts at the hearing of the word But yet we say though the word of God hath this nature yet except the work of the spirit doe concur with the word the conscience is seared the first epistle to Timothy and the fourth chapter and cannot be touched with any thing The soul is possessed with the gangrene that is without life and feeling so that it hath no sense be it pricked never so deeply the second 〈◊〉 to Timothie the first chapter but he that feels himself pricked in heart for his sinnes may assure himself his conscience is not feared but both a heart of flesh easily to be touched with sorrow for sinne and that his soul is not dead in sinne but liveth spiritually In the Question we have to observe First that this compunction made him speak for as the Wise-man saith Qui pungit cor educit sermonem So here when they were pricked they said Men and Brethren as if the holy 〈◊〉 should say if a man say nothing after he is pricked it is nature compunction For if when men are moved inwardly with a feeling of their sinnes for all that they say nothing nor seek direction of them that are skilfull they doe smother and detein the truth Romans the first chapter Secondly We must observe what they said and that was Quid faciemus what shall we doe A first the People then the 〈◊〉 and after the Publicans said to S John the 〈◊〉 Luke the third chapter which is the second thing to be noted that as true compunction is not dumb so not 〈◊〉 but would be doing somthing they say not What shall we say but What shall we doe Quid faciemus as if the same spirit which pricked their hearts had also taught them that something must be done The like question did St. Paul make being pricked Domine quid vis me facere Acts the ninth chapter and the sixt verse So the Angel said to Cornelius Goe to Joppa and Simon shall tell thee what thou oughtest to doe Acts the tenth chapter So said the Jayler to the Apostles Acts the sixteenth chapter What shall I doe that I may be saved I and my houshold and that I may be rid of the pricking of my conscience For as compunction must not be silant so neither must it be idle or unfruitfull in the knowledg of the Lord the second epistle of Peter the first chapter Thirdly Observe after what manner they said What shall we doe and that was not as Cain and Judas said Genesis the fourth chapter and Matthew the twenty seventh chapter Their what to doe Quid faciemus was a note of desparation Nor as the P arisees said desparately in their sury and rage What shall we doe John the eleventh chapter If such have their sinnes laid before them their hearts will not be pricked but cleave asunder as they to whom St. Stephen 〈◊〉 Acts the eighth chapter The heart may be cast down with too much grief so as a man shall say with Cain My sinne is greater than can be forgiven or else moved with malice and be pricked so as they will prick again as they that being pricked with the reproof of the Prophet 〈◊〉 Let us sting him with our tongues as he hath stung our hearts Jeremiah the eighteenth chapter and the eighteenth verse for this is the effect which the word of God hath in many that are wicked But that which Peters Auditors say is spoken in heavinesse and a desire to have sinne that doth disquiet them that which the Apostle calleth the sin that doth so easily beset us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews the twelfth and the first verse taken from them This their heavinesse makes them conformable to Christ and therefore is commendable in them For it is Gods will that such as shall be saved be made 〈◊〉 to the Image of his sonne Romans the eighth chapter and the twenty ninth verse for Christ was pierced not only with a bodily spear in his side but with grief of soul And as he suffered of compassion over us so we must suffer in compassion with him Out of that which the ancient Fathers observe in Sorrow we have five things to note First That something may be done as a remedy against sinne For albeit we have sinned never 〈…〉 yet there is hope tamen adhuc spes est Esdras the tenth chapter and the second verse there is hope of some means to be used which if it be done as Ezechiel the eighteenth chapter privata vestra non 〈…〉 Domine scandalum Secondly By that which they say is to be gathered that as something may be done so it ought to be done that the terror of minde being removed we may be assured of the favour and grace of
God Thirdly They shew they are ready to doe it not like those of whom the Prophet saith I know when I have shewed you what you should doe you will not doe it Jeremiah the fourty third But these are ready to doe whatsoever shall be appointed as a remedy for them Fourthly As they are ready 〈…〉 they confesse their ignorance that of themselves they know not how to rid themselves from sinne As the 〈◊〉 said Acts the 〈◊〉 chapter How can I understand without an Interpreter Fiftly They seek to Peter and the other 〈◊〉 because God had lately 〈◊〉 them with the grace of his spirit and consequently were skilfull and could tell them what to doe and therefore they are bound 〈◊〉 commit themselves to them as to their Physitian to doe whatsoever they shall 〈◊〉 be for the cure of their souls So that if there be any that being in 〈◊〉 of 〈◊〉 doe for all that either think that nothing can or that nothing ought to be done but shall say desparately Jeremiah the eighteenth chapter or as if it were not needfull to be done shall 〈◊〉 to 〈◊〉 if or think they know well enough what to doe without 〈◊〉 contrary to the Apostles opinion in the first epistle to the 〈◊〉 the twelfth chapter Are all Apostles For though first we say 〈◊〉 We 〈◊〉 we all have knowledge the first epistle to the 〈◊〉 the eighth chapter and the first verse yet after he saith every one hath not knowledge and therefore must ask counsell of those that can give it or else shall refuse to be directed by such as doe know therefore are not like to be eased of the sting of conscience but shall for ever have the worm of conscience gnawing them and ever be disquieted The Apostles answer to this question is in the fifty eighth verse Resipiscite c. that is there is something to be done which is an argument of the great Mercy of God and the virtue and power of the Sacrifice of Christ notwithstanding the greatnesse of their sinnes Here are two things set down First By way of precept Repent and be baptized Secondly Things by Christs promises Yee shall have your sinnes forgiven and receive the gift of the Holy Ghost First Peter prescribes them what to doe and so shewes that their 〈◊〉 are remitted which is a signe of Gods great mercy though their sinnes were grievous For he that shall offend his better a man of some credit can hardly hope for pardon much losse if he offend the Prince or some noble Person But these offend the Majesty of God himself which doth farre exceed the Majesty of earthly Princes For of Christ the elect Sonne of God they said in the twenty sixth chapter of Matthew His blood be upon us and they wrought despight to the Spirit of Grace Hebrews the tenth chapter when they blaspheme the Holy Ghost accusing them of drunkennesse which were inspired with the Holy Spirit Acts the second chapter and the thirteenth verse Yet the Apostle telleth these grievous sinners there is hope of forgivenesse that to them which are yet scarce cold from the slaughter of the Sonne of God there is a remedy to help them Wherein the Apostle followeth the rule which Christ had before given the Apostles in the twenty fourth chapter of Luke To preach repentance and remission of sinnes to mankinde beginning at Jerusalem If the doctrine of remission of sinnes be first to be preached to them among whom Christ was crucified much more to the ends of the world and that likes us well But secondly He tells us what we must doe he saith not you shall live to doe nothing but repent and be baptized It is not enough to be pricked in the heart for sinne past but we must doe something And he speaks first by way of precept Repent and that is rest not in that passive part but know that when you are pricked in your hearts repentance must be shewed in your life Wherewithall he sheweth that compunction is not repentance for here to these that were already pricked he saith Repent and 〈◊〉 the thirty first chapter After I converted I repented so in the third chapter of the Acts of the Apostles Repent and turn that your sinnes may be done away so it was given in charge to St. Paul Acts the twenty sixth chapter Repent and turne and doe workes worthy of eternall life So these men shewed forth these workes for as followeth they were devout and liberall distributing to all as they had need the principall actions either removing of the ill that is sinne which did disquiet their consciences or the positive benefit that is the gift of the Holy Ghost which should work in them the fruits of the spirit meeknesse patience Galatians 5. and be unto them an earnest and pledge of their Redemption and Salvation in the second epistle to the Corinthians the first chapter and the fifth verse Ephesians the first chapter and the thirteenth verse Tum alter ad alterum dixerunt Nonne cor nostrum ardebat in nobis dum loqueretur nobis in via dum adaperiret nobis Stripturas Luke 24. 32. April 20. 1600. WHICH is another or second passion that commeth unto men at the preaching of the word for as Acts the second chapter and the thirty seventh verse there were some that suffered a pricking at the heart upon the hearing of the word so here are others that suffer an inflaming or burding in the heart For if we look in verse the twenty first these two disciples with whom Christ travelled were dead in spirit and cold in faith before the word was spoken for they confessed nos autem 〈◊〉 But after our Saviour Christ had spoken with them and opened the Scriptures their hope revived and their hearts waxed warme Which as it is a fruit and effect of the word in the hearts of the hearers so is it a 〈◊〉 signe and argument of the efficacy and operation of Christ which he 〈◊〉 in the ministry of the word as the 〈◊〉 speakes in the second 〈◊〉 to the 〈◊〉 and the thirteenth chapter 〈…〉 in me 〈…〉 so when we feel this burning in our hearts it is a great comfort to us and a signe that Christ speakes in 〈◊〉 and we must in such a case pray to God that he will establish in 〈…〉 things 〈◊〉 he bath begun Psalm the sixty eighth if it work 〈…〉 effect in us we must suspect our selves and pray that we may have a 〈…〉 of the word when wee hear 〈◊〉 that whereas 〈◊〉 〈◊〉 〈…〉 the second chapter of the Acts of the 〈◊〉 had a pricking at 〈◊〉 hearts and those of Christ fels a 〈◊〉 we may be in the number of those hearers and not of those of whom the 〈…〉 in the sixth chapter of 〈◊〉 and the 〈◊〉 verse 〈…〉 eyes but see not eares but such as are heavy and 〈…〉 heart so as though they 〈◊〉 yet they 〈…〉 〈◊〉 〈…〉 not converi and be 〈◊〉 Which is a
John the eleventh chapter and the fourty ninth verse Touching the substance of the question and the first part First The part wherein that which Christ spake did work is the heart which is the commander of man for as the word comes our of the heart bonus homo ex bono thesauro cordis sui Luke the sixth chapter so if it have its right course it goeth to the heart for there be three wards and locks to be opened that the sound of Gods word may enter that is the eare Psalm the fourtieth Mine eare hast thou opened which is the gate of wisedome Secondly the understanding to conceive what is heard of which it is said here Their eyes were opened Luke the twenty fourth chapter and the thirty first verse that is oculi mentis Ephesians the first chapter and the eighteenth verse Thirdly the heart as Lydia's heart was opened by the Lord Acts the sixteenth chapter Many are present but hear not attentively what is said others hear but understand not and some have both these degrees and yet have not their hearts opened and so it is to no purpose that is spoken Though we hear and understand yet if the heart be not touched with it it is but verbum aerium it is mans word and not Gods for the property of Gods word is to pierce to the heart and marrow And to the dividing of the soul Hebrews the fourth chapter and the twelfth verse Therefore by the eare man may examine his own heart for unless he feel himself touched inwardly with the word his hearing is in vain And this is the service wich God rejects Isaiah the twenty ninth chapter and the thirteenth verse Matthew the fifteench chapter and the eighth verse populus labiis me honerat so if either we bring our eares alone or both eares and eyes both hearken and conceive yet so long as this is true of us that our heart is departed from God If the heart be not affected with the preaching of the word it is in vain For the profitable hearer is he that with an honest and good heart receiveth the word of God Which is the immortall seed that bringeth forth much fruit Luke the eighth chapter Secondly the work wrought in the heart is a burning or kindling as we shewed There is a double compunction First when a man being pricked in heart falls into a rage as they that heard Stephen Acts the seventh chapter Secondly when being prickt they seek for ease and comfort as in the second chapter of the Acts and the thirty seventh verse So there is a double fire For as there is a fire from the Altar which touched the prophets mouth Esay the sixt chapter so fire from Topheth Isaiah the thirtieth chapter there are firie tongues that fell upon the Apostes But they came from heaven Acts the second chapter but there are firie tongues that are set on fire of hell James the third chapter it is the fire from the Altar and the firie tongues from heaven that causeth the burning in the heart of such as hear aright and not the fire of Topheth For as the Devill with his hot Iron doth cauterise and sear the consciences of some so the fire of Gods spirit doth warm the hearts of others so as they heare the word of God with profit As there are wicked whose tongues and words are like pricks and swords Proverbs the twelfth chapter so there are others whose tongues are like hot Juniper coals Psalm the one hundred and twentieth which slanders others For the Devill that 〈◊〉 of man Matthew the thirteenth chapter 〈◊〉 up this fire in the hearts of men but this fire must be distinguished from that fire which Christ came to bring upon earth 〈◊〉 the twelfth chapter As this compunction was of saith and the other of fear so here the good fire proceeds from love and hope the effect of the other is desperate raging and hatred The true fire is from the spirit as it is in the sixt chapter of John Verba mea spiritus sunt vita for where there is spirit there is a heat and Christs words being spirituall doe warm the hearts of the hearers the Scriptures being inspired by the spirit of God cannot but work this heat in mens hearts besides God saith of his word Jeremiah the twenty third chapter and the twenty ninth verse meum verbum ignis est it is fire no man can deny it for whether we respect the Law it is ignta lex Deuteronomie the thirty third chapter and the second verse the word of prophesie is firie for the Prophet could not prophesie till the coal taken from the Altar had touched his lips Isaiah the sixt chapter and of the Gospel which Christ preached he saith 〈◊〉 mittere in terram quod volo misi ut ardeat Luke the twelfth chapter and the fourty ninth verse and after his ascention he gave order that the firie tongues should come upon the Apostles that their word might be a firie word that might kindle in the hearts of the hearers Now the word of God is therefore called fire because the quality of fire is most actuall for as some note that albeit many things be hid from the Sun Yet there is nothing hid from the heat thereof for it pierceth into all parts of the world Psalm the ninteenth so the word of God is such and mighty in operation and sharper than any two edged sword and entreth through Hebrews the fourth chapter For as the fire consumeth all things and turneth it into fire so doth the word of God turn the affections of man into word and not the word into affection As the word it self is fire so the motions which it stirreth up in the heart are firie and servent as the Apostle sheweth in the twelfth chapter to the Romans and the eleventh verse Ferventes spiritu Fervencie proceeds of two affections The one is hope in the twelfth verse that where before their hope was cold now it rejoyceth and revives verse the twenty first the other is of love which makes them compell him Luke the twenty fourth chapter to tarry with them verse the twenty ninth thus the word inflames their hearts with love and revives their spirits so as their hope is revived and by working these two affections in them he changeth them that there is not only fire but constancy in the word verba ignea faciunt igneos characteres so as where ink may be blotted out the stamp of the firie word of God continues for ever and is durable But the word hath a double operation against sinne First like water because with it the spot which comes from without is taken away Secondly as fire because 〈◊〉 rust must be burnt out so the inward corruption of our nature must be eaten out and consumed with the word therefore the Prophet compares his preaching to melting and founding Jeremiah the sixt chapter where he complains the bellowes are burnt the
lead is consumed in the fire the Founder melteth in vain for the wicked are not taken away as if he should say we have done all we can and yet the rust of sinne doth not depart from them for we have the wicked heart of lust and concupiscence burning in us and in that regard the word is as water to quench it And again we are slow and cold in affliction and have need to be quickned in which regard the word is fire So men are frozen in their dregs Zephaniah the first chapter and the twelfth verse that cold must be dissolved by the heat of Gods word Such a passion was in these to whom Christ said You slow of heart Luke the twenty fourth chapter and the twenty fift verse This coldness is driven away by the fire of Gods word But although the word be never so sharp yet it pricks not unless the heart be fleshie so the fault may be in the word sometime if it be not firie The preaching of the word is like the striking of fire for unless there be tinder to receive the sparks it is to no purpose how 〈◊〉 soever ye strike fire so the preaching of the word worketh not except the heart be prepared Oile is combustible and we must pray that our hearts may be annointed with the oyle of Gods spirit in the first epistle of St. John the second chapter When the word which is fire and the grace of Gods spirit as tinder doe concurre then the heart is warmed As there must be preparation before hand to the end it may have this effect so meditation after My heart was hot within me and while I thus mused the fire kindled Psalm the thirty ninth and the third verse If there be devotion before and meditation after upon that which we have heard then the fire is kindled This heat how small soever it be though it be but as smoaking flax God will not quench it Isaiah the fourty second chapter for it will serve to kindle a fire in the heart Thirdly The time when this was wrought in their hearts was cum loqueretur aperuit ipsis Scriptur as Whereby we see Christ had this power to touch the hearts of his hearers not only in the Synagogues but now when they conferred privately together in the way This was ordinary not only in Christs preaching but to his Apostles for while Peter spake unto them the holy Ghost fell on them all Acts the tenth chapter and the fourty fourth verse But we must practise private conference and instruct one another by the way as Christ did for that was given by commandement Deuteronomie the sixt chapter And a promise is made by God I will instruct thee in the way Psalm the thirty second But Christ did not only speak but also open the Scriptures that is the words which he spake were not vain words or the words of the east winde Job the fifteenth chapter The Scriptures must be opened and the key to open them is the key of knowledge Luke the eleventh chapter without which key they cannot be opened There are unlearned and unskilfull men that goe about to open the Scriptures but they doe but pick the lock they take not the right course for it cannot be opened without the key of knowledge He that will open the Scriptures must be like Apollo who spake fervently and taught exactly diligently the things which pertained to the Lord Acts the eighteenth chapter and the twenty fifth verse The Prophet asketh not only whom he shall teach but whom he shall teach to understand not only quem 〈◊〉 but quem 〈◊〉 scientiam Isaiah the twenty eighth chapter and the ninth verse He must be a man of knowledge that must teach he must not only be a Doctor but a fit Teacher Therefore Christ promiseth to his Apostles not only a mouth but wisedome Dabo vobis 〈◊〉 saplentiam Luke the twenty first chapter and the fifteenth verse And therefore it is recorded of them that when they had received the Holy Ghost they did not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is speak great and weighty sentences Acts the second chapter and the fourth verse And again unto these is committed the key of 〈◊〉 which 〈◊〉 and no man openeth and openeth and no man 〈…〉 the third chapter and the seventh verse Then the force of Gods word must needs pierce very farre when both the Preacher speaks and openeth the Scriptures with the key of knowledge and of David and the hearer prepares himself by receiving direction of Gods Spirit to enlighten his understanding and open his heart then doth the word shew forth its efficacy Therefore when we have heard the word we must examine our selves and ask Did not our hearts burn There are three degrees of operation in Gods word Contrition when the heart is broken Psalm the fifty first Comfort when it is rent in two pieces Joel the second chapter Compunction when it is pricked only Acts the second chapter The first is the perfection The second is a degree under it And the last and lowest degree is Compunction which we see was not rejected in Peter hearers So for this second effect named in this text That which is recorded of Josiah at the hearing of the Law in the second of Chronicles the 34. chapter and the 27. verse Liquefactum est cor Josia this melting is the highest degree The next to that is that which is reported of these two Disciples ardebat cor nostrum But though it neither melt nor burn yet if it smoake the promise that we have from God is in the fourty second chapter of Isaiah and the third verse and in the twelfth chapter of Matthew and the twentieth verse Linum 〈◊〉 non extinguet Deus The smoaking flax God will not quench 〈…〉 igne salietur Every man must be salted with fire Mark the ninth chapter and the fourty ninth verse If we will have God to accept of us we must be sacrifices and sacrifices must be seasoned with fire Therefore when we hear the word we must indeavour to have a Censer of fire in us so as wee feel the word if not to melt our hearts neither to burn yet to smoak As without 〈◊〉 we shall all 〈◊〉 Luke the fifteenth chapter so this burning of heart is so necessary as except wee suffer the fire from Heaven to work in our hearts wee shall suffer the fire of Hell that is of 〈◊〉 which 〈◊〉 for ever Etenim per unum Spiritum nos omnes in unum corpus baptizati sumus Judaei Graeci servi liberi omnes potati sumus in unum Spiritum 1 Cor. 12. 13. Novemb. 2. 1600. WHICH words And have all been made to drink of one spirit cannot have any other reference but to the Sacrament of the Body Blood of Christ which he calls the Cup of blessing the 1. to the Corinthians the 10. chapter The end
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
first verse seeing me have so great promises let us cleanse our selves for the Divine effence is incorruptible and it is impossible that corruption should inherit incorruption the first epistle to the Corinthians the fifteenth chapter therefore albeit our outward man corrupteth daily yet we must labour to be renewed in the inner man the second epistle to the Corinthians the fourth chapter But whence is this corruption From lust So saith the Apostle here agreeing with St. James in his first chapter and the fourtâ—… verse Every man is tempted when he is 〈…〉 drawn 〈…〉 own lust The place where this corruption is is the world So St. Peter saith and the first epistle of John and the second chapter There is nothing in the world but concupiscentia oculorum carnis and St. Paul saith They that will be rich in this world fall into many foolish and noysom lusts the first epistle to Timothie the sixt chapter Filthinesse of the flesh and spirit and lust of uncleanness There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second epistle to the Corinthians the seventh chapter and the first verse and the second epistle of Peter the second chapter and the tenth verse but we must keep our selves unspotted of the world as in the first chapter of St. James epistle and hate the garment spotted of the flesh Jude the twenty fift verse For avoiding 〈◊〉 corruption we must know That temptations which come by fair and flattering speeches are not to be resisted but a man must fly from them Heb. 12. 1. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imbracing sinne and James the 1. 13. there is a line or bait or angle which you must flye from so shall you be safe If you resist not you will be taken and James the fourth chapter and the seventh verse Resist the Devil but in the first epistle to the Corinthians the sixt chapter Fugite fornicationem for it is an embracing sinne the second epistle to Timothy the second chapter Flye lusts of youth There is no other way for by talking and arguing the point is the way to be catched that is seeing the world from without doth corrupt as in the first epistle to the Corinthians the fift chapter A little levan maketh sower the whole lump they that will not avoid it are servants of corruption the second epistle of Peter the second chapter and Jude calls them spots and blots they that will be partakers of these promises must avoid the evil company of such As when Jacobs rods lay before the Ewes they brought forth party coloured Lambs Genesis the thirtieth chapter So that is the effect of evil company And for ill speeches that corrupts good manners in the first epistle to the Corinthians the fifteenth chapter for as Michah the seventh chapter and the third verse there are some that speak out of the corruption of their soul it spreads like a canker and corrupts many the second epistle to Timothy and the second chapter Evil example and bad companie lewd speeches and vain songs are to be avoided if we will avoid corruption For lest that we may know from whence it proceeds he that flies not allurements and provocations cannot avoid them Therefore in Psalm the hundred and nineteenth the Prophet prayeth Turne away mine eyes So for occasions Proverbs the fift chapter Come not neer the harlots house And for the time and opportunity that is carefully to be respected Proverbs the seventh chapter In the twilight the young man was found going to the harlots house and so was corrupted So though neither object nor opportunity be offered yet a man being idle and without exercise may be corrupted for that was the sinne of Sodome Ezekiel the sixteenth chapter and the fourty ninth verse Pride abundance of bread and idlenesse Then a man must never purpose to sinne for so he corrupteth the spirit of his minde nor to let his desire be corrupted He must 〈◊〉 evil company Ephesians the 〈◊〉 chapter have no fellowship with the 〈◊〉 works of darknesse and that is a signe of grace Grace is the motion of the spirit the end of grace is glory He whose reasonable soul doth not purpose to doe evil and his will doth not desire it but shunnes all occasions and opportunity of evil such a one hath a beginning of grace which will not forsake him till it have brought him to glory and made him partaker of the Divine nature Ad hoc ipsum verò vos omni praeterea collato studio adjicite fidei vestrae virtutem c. 2 Pet. 1. 5. THERE is no promise made by God but is with a condition either by way of a restraint with si qui as Romans the eighth chapter and the first verse or of affirmative illi verò or conclusion the second epistle to the Corinthians the seventh chapter Therefore secing we have such promises in this place we have both Before promise is made us to be partakers of the divine nature so that we flie the corruption And the Apostle not contenting himself with that doth joyn a second as an affirmative condition Therefore give all diligence to this The first observation from hence is To know how to draw a conclusion from the promise of God For some from the promise of Gods grace did conclude that they might now freely sinne Romans the sixt chapter But the Apostle here dislikes that as also Paul in the second epistle to the Corinthians the seventh chapter seeing we have such promises let us consummate our holinesse in the fear of God The cause of so many dissentions in the world is because we are of diverse spirits and gather contrary conclusions as in the first epistle to the Corinthians the seventh chapter the Apostle from the shortnesse of life draweth this conclusion that men should use the world as if they used it not So from the same there are another sort that conclude thus Seeing we must dye to morrow let us eat and drink the first epistle to the Corinthians and the fifteenth chapter as Romans the sixt chapter because where sinne abounds grace super abounds they conclude let us sinne that grace may abound From the promise of God we may not draw any other conclusion but as here he exhorts therefore let us give all diligence Secondly He sheweth wherein this diligence is to be shewed joyn to your faith virtue First of Diligence and then of the thing wherein it is to be imployed Care or Diligence the Apostle maketh the first part of repentance from ill the second epistle to the Corinthians the seventh chapter And it is the same word in both places It is here the God of repentance and the Apostle he makes it the gates of affirmative virtues and a good life the one for taking away sinne the other for bringing in of godlinesse There are many kinds of diligence but this is that a man useth when he makes it tempestiva diligentia when a man having day before him he doth
sides Matthew the fourteenth chapter and the thirty first verse so Modica virtus Apocalyps the third chapter and the eighth verse Where there is great faith there is great virtue where no faith no virtue As it is no true faith which virtue doth not follow so no true virtue which faith doth not goe before It is called Grace in respect of God from whom it comes and virtue in regard of the effects The Philosopher called them habitus because they had them from themselves but virtus est 〈…〉 Domino virtutis to salve the error of the Philosophers The Apostle calls it Grace in the second epistle of Peter the third chapter and the eighteenth verse grow in grace so he calls it virtus He hath called us to glory and virtue in the second epistle of Peter the first chapter and the third verse and Philippians the fourth chapter and the eighth verse It is by good consequence that it is so called because it is wrought by the Gospel which is the power of God Romans the first chapter and the sixteenth verse His words are spirit and life John the sixt chapter Virtue must bring forth virtus The Philosophers Virtue had no divine thing in it they enured themselves to it and so ascribed it to themselves Our virtue proceedeth from faith which is a divine thing Whatsoever is not of faith is sinne Romans the fourteenth chapter But the Heathen called their virtues habits as from themselves not from the grace of God To Virtue Knowledge He began with Faith a theological virtue then he added Virtue which is moral now he comes to Knowledge another theological virtue By this successive coupling we are taught not to stay at virtue but to proceed de virtute in virtute Psalm the eighty fourth and the seventh verse from strength to strength As before against infirmity and weaknesse of our nature he added virtue So for our error and ignorance he joyneth knowledge for there may be an active power to work and yet not aright as Romans the tenth chapter the second verse They have zeal but not according to knowledge But there must be not only power but wisdome not only homines improbi shall be cast out but foolish vigins Matthew the twenty fift chapter As virtue is required so is knowledge to direct us in that we doe We must seek for Non tam virtutem quam aurigam virtutis scientiam sine quâ ipsa virtus est vitium therefore Proverbs the twenty third chapter and the fourth verse Cease from thy wisdome And in Ecclefiastes the seventh chapter Be not nimium just us Knowledge is a key Luke the eleventh chapter and the fifty second verse And a Quire must have a key to set the song that is the key of knowledge In the Law nothing was to be offered without salt that is the grace of knowledge It is that which the Apostle calleth the inward annointing in the first epistle of John the second chapter and the twentieth verse which gives a sweet savour and sent to God So saith the Apostle in the second epistle to the Corinthians the second chapter We are a sweet savour to God But is not faith knowledge It is But yet where the object of faith is verum falsum Science hath for its object good and evil as Genesis the second chapter and the ninth verse the passions of Christ and the torments of Hell are indifferently the objects of faith but the affections are stirred by good and ill And it is knowledge that must discern between good and ill evil things may goe under the shew of good and therefore we must have knowledge to unmask them So the doctrin of repentance being a good thing hath a shew of ill and without the grace of knowledge men are hardly brought to beleeve it As there is prudentia carnis Romans the eighth chapter and the sixth verse and prudentia seculi in the 〈◊〉 epistle to the Corinthians the third chapter and the nineteenth verse so there must be a spiritual knowledge and wisdome to discern them and to measure what is good That all which we doe teach may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first epistle of Peter the second chapter and all you doe may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans the twelfth chapter we must add this knowledge Knowledge is lame without power and power is blinde without knowledge for knowledge is the lightning of the eyes of the minde the second epistle to the Corinthians the fourth chapter There is a knowledge falsly so called the first epistle of Timothy the sixt chapter and the twentieth verse The knowledge truly so called is not speculative but practique It is the knowledge from on high that directs our feet in the way of peace as Luke the first chapter and the seventy ninth verse And not only that which lightens our eyes Physitians of longest practise and Souldiers that have been trained are most respected so it is in worldly things and so it should be in divine things A man must animare praxin that was the advise of the Civilian give a soul to it as in the thirty third chapter of Deuteronomie and the eighth verse first Thummim and then Urim Jesus began to doe and teach Acts the first chapter and the first verse that is the touchstone of knowledg as Christ saith If any man will doe his will he shall know of his doctrine qui fecerit voluntatem Patris sciet de doctrina utrum sit ex Dec John the seventh chapter and the seventeenth verse for there are some that are alwayes learning but never come to the knowledge of the truth especially that knowledge that may be truly so called in the second to Timothy and the third chapter Scientiae verò continentiam continentiae verò tolerentiam 2 Pet. 1. 6. THE Apostle proceedeth now to the fourth voice of this quire having laid faith for the first and to it added that which the Apostle calls the work of faith in virtue in the second to the Thessalonians the first chapter and the eleventh verse and thirdly To virtue knowledge now in the fourth place he joyneth to it temperance It is the common course of the world so soon as they have a little taste of knowledge to ascend up to heaven but he tells us knowledge must goe down to our fouls and then proceed to godliness which we are taught in our conformity to our Saviours example of whom the Apostle saith Ephesians the fourth chapter and the ninth verse He that ascended the same is he that descended first The chief point of our duty is first to temper our affections and then to come to godliness after For the justifying of 〈◊〉 order in respect of the consequence this hath with the former there are three causes why he bringeth in temperance next after knowledge The first is because whereas corruption is in the world through 〈◊〉 verse the first and Ephesians the fourth chapter The