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
spiritually so we in using them naturally must make this spirituall use of them admirari Artem adorare Artificem We will first speak of the Waters and then of the goodnesse of them Of the nether Waters We have before spoken of the upper waters now this is to be understood of these below which are gathered together in the Seas for these also God saith are good in speaking of which we must divide the waters as the old Hebrews for all waters are good both those which they call the waters of Bethlem that is good and sweet waters for which David longed 1 Reg. 23. 15. and also the waters of Jericho 2 Reg. 2. 19. which were salt and unfruitfull Waters of Bethlem and Jericho Touching the waters of Bethlem 1. First they were good for they have a double use profit and goodnesse which we finde the one is by reason of a filthinesse and foul soil and corruption which the Earth and Earthly things bring to us and which our own sweat and excrements will cause about us and it is a necessarie virtue to wash cleanse and purifie or scourc those things about us which are foul and unclean as by pouring water into our hands to wash them 2 Reg. 5. 10. 14. or to wash our cloaths and apparrel 2 Sam. 19. 24. if we should want and lack water but for these uses it would be ill with us so good and necessary they are for our life This good and necessary use of water is spiritually signified in the Lavor of the Temple in the old Law and in the Sacrament of Baptism in the new Testament 2. The second goodnesse and benefit in it is in regard of drought and heat for when we or the Earth is dry and thirsty the water is drink with his moisture to satisfie it and when we are hot the water naturally cold hath a cooling face to refresh us as the heart being in a chafe and set in a heat by chafing is faint and longeth and brayeth for the waters Psal. 42. 1. so doth mans heart thirst and cannot endure the drought and heat within except it be cooled with the drink of the waters and therefore it is said Psal. 104. 10. propinquavit Deus that is as the word importeth when God made the waters he began and did as it were drink to all the Creatures shewing them that there was the place where they should fetch drink and so to pledge him for ever thereat And in respect of this goodnesse which we finde in the nature of the waters we see that those things which are very good and so necessary that we cannot be without them they are compared and said to be as cold as water to a faint and thirsty soul Prov. 25. 25. Besides this it hath a good use to dresse our meats as well as to be drinke Salt Waters Now for the waters of Jericho Those are bitter and brackish waters of the Seas they were made also very good and to a most commodious use for they are made promptuarius a store house or treasury from whence cometh all waters in the world both above in the Clouds and below in the Earth Clouds Waters from the Sea For the Clouds it is said that God calleth and raiseth waters out of the Sea and causeth it to ascend into the Clouds and so by drops to descend down into the Earth Amos 5. 8. So the Cloud waters are from the Seas So fresh Waters So are all the fresh waters in the fountains and springs for as Job saith 38. 8. they are tanquam lachrymae trickling and distilling from the eyes and head of the Seas for they make the world as a body like a man as they compare man to the World for the head and higher parts is the waters the bones of the bodie is the Quarries and Rocks the Muscles and Flesh is the earthly part of hills c. the Conduit pipes and Fountains of Water streaming and running in the Earth are called the veins of the Earth that the Springs and Fountains issuing and springing out are as the blood letting and opening of a vein and as in a mans body when the veins are 〈◊〉 in divers places the whole body must needs he overwhelmed and all imbrued in his own blood and perish so it is said of the World Gen. 7. 11. in the great deluge in which the World perished by water rupti sunt fontes Abyssi which breaking up of the fountains was the cause that the waters played above the Earth so that all the blood and veins come and goe to one head and originall of the liver so the Rivers have their waters from the Sea and doe return them thither again Preach 1. 7. And this is the third miracle which we see in this work of the Waters First We saw them at Gods word ascending up into the Clouds and descending Secondly The lower waters standing up on a heap and continuing so Thirdly That the Rivers ever running into the Sea and yet are never empty and dry and again the Sea ever receiving all waters that come and thereby being ever full is not satisfied as never full and yet never overmatcheth the bancks which wonderfull miracle in this work of God we see every day and yet regard it not 2. The second goodnesse and benefit of these waters is in Psal. 104. 26. that men may say there goe the Ships that is God made it a fit and good place for Navigation non ad habitandum sed ad navigandum natandum by which passage of Merchandise and Sea-faring men we disburden our selves of those superfluous commodities which our Land affords and get thereby by exchange the commodities of other Countries which we want So that as God hath Wagons and Chariots in the Clouds and we Wagons and Chariots on the Earth and Land so God hath by this taught us to make Ships as our Wagons by Sea to transport and carry and have passage from one Nation to another But though we can have our horses and Wagons on the Land when we list yet cannot Mariners and Merchants have their Sea Wagoners to drive their Wagons there at their pleasures but must wait and tarry Gods leisure for prosperous gales and merry windes are sent them at the good pleasure and commandement of God and by reason of this goodnesse and benefit of waters God hath caused it that the Harvest of the Seas and the Treasure of the Sands shall be as great and greater then the Harvest of the Land and that the wealth of Merchants shall goe beyond the wealth and treasure of the Husbandmen Esay 23. 3. yea we see that Salomons wordly wealth and aboundance of all things both for necessary service as timber gold c. and for pleasure and variety as Apes and Peacocks c. 1 Reg. 10. 22. all that came by means of Merchandise and dealing by Ships and having traffique to Ophir which made him so rich that
because none are able to resist his will he feareth none that shall withstand him In this stile and phrase he is in resembling compared to a Prince or King who useth but his commandement and word to have his will in any thing executed if he will have an Host of men in Armor he needeth but send out his commandement and it is speedily done while he sitteth still So doth God here Wherefore if we fear and obey Princes Precepts and if the dumb Creatures execute his commandement How much more ought we which are men to obey and doe that he commandeth us 3. The third point unto whom this Edict is directed is non enti Rom. 4. 17. he speaketh to things that are not as if they were so did he in the first dayes work but now he commandeth the deeps of the waters 2 Cor. 4. 6. touching which God challengeth the greatest Princes in the world Job 38. 8.11 Canst 〈◊〉 command the deeps The proud King of this Island as we read in Chronicles took upon him this authority to command the waters but he was checked by their disobedience but when God commandeth the deeps they obey contrary to their nature Esay 44. 17. Conclusio Thus we see what is taught by the Edict And then to whom it was given As the work to make light of darknesse is past all our capacity so this is as wonderfull a miracle and as great contrariety as the former to make altissimum excelsum coeli ex profundis 〈◊〉 which as the other sheweth the wonderfull power of the Creator that made them Again God in all this work is contrary to the manner of men in their Architecture for men use in making any thing to make their frame in that place where the 〈◊〉 matter may be had neere hand for their work But as this matter is contrary in our reason so he thinketh it all one to fetch the matter of which he will make Heaven out of the deepest and remotest place of all whereas we building Ships doe choose that place where the wood is new and to build houses we seek a place where stones are 〈◊〉 at hand to be had but it is all one with God his arms is long and his power and word able in a moment to fetch and doe it 2. Secondly It is Gods challenge Job 38 8. that 〈◊〉 can make a thing orderly out of a disordered matter but God of the most confused rude raging and disordered 〈◊〉 in the world made the Heavens who are most beautifull and whose course is most orderly and certain 3. Thirdly He is admirable in this that he can make 〈◊〉 ex infirmissimo of the infirmity of the deeps for what more weak than water Ye of it he made the Heaven which is the most firm and stable thing and therefore called the firmament 4. Last of all Men use to begin the frame of their building at the foundation and pavement but God beginneth his house at Heaven which is the roof and cealing Psal. 104.2 and then after maketh the Earth which is the foundation and pavement as it is Psal. 24. 1 2. which consideration maketh David use this exclamation by way of admiration Psal. 118. 23. The right hand of the 〈◊〉 the preheminence it doth bring mighty things to passe 2d part The second part consisteth in three points de quo in quo ad quid De quo We will begin with the Firmament which is called Rachia that is expansio a stretching forth abroad the property of which word includeth the signification of the nature of such actions whereby metals are driven thin and beaten abroad into plates as Smiths with their hammers use to doe in which sense it is taken Numb 16. 38. and Jer. 10. 9. so the expansion or driving out of metals is the original from whence this word is borrowed and being so borrowed it is applied to the spreading or drawing out of any thing what soever as of a curtain Psal. 104. 2. The Firmament of Heaven compared which kinde of phrase by comparison is there given to the making of the firmament as if he had as it were spread the Heavens abroad as a curtain also to the overspreading of a vault to which also the firmament is compared also to the pulling out abroad and expansion of a roll of paper or parchment to which also it is likened Esay 34. 4. likewise to the blowing up of glasse out of a lump into a hollow compasse to which Job resembleth the making of Heaven 37. 18. which comparisons doe yeeld unto us the hidden consideration of this work of God for such a like work was performed here this second day in making Heaven as these handy-Crafts men doe shew Simple comparisons these are to shew such a matter yet sufficient sithence we can conceive no better In quo The two actions of Gods Spirit mentioned before sustole diastole which I said are seen in all works created are no where better expressed than in this work for the dilatation and contraction of the spirit moving in this work was the expansion and stretching out of the Heavens and the compression and drawing in of his force and virtue is and shall be the dissolution of the firmament for then they will run and rowle together as a roll and as molten glasse c. The resemblance and shadow of this work of God we may set before you in a matter of common experience for it is usuall to see a pot of water by the force of the fire to evaporate and so stretcheth forth out of a little pot as to fill the whole room with his moisture extenuated and again being so dilated into a thin vapour we see it drawn in and compressed into little drops of water again which also some explane by the manner of distillation which first riseth as a vapour filling all and then resolveth into drops again and is made the same quantity of water and moisture which it was before So God in this work as a Stiller first by a vapour rising up by the Sunne he stretcheth abroad the waters above us and then the cold congealeth and compresseth that vapour into clouds and after by heat again resolveth and melteth the clouds into drops of rain which return to the Sea So that in creating Coelum aërum the rarefying and extenuating the waters into vapors and so dilating it by expansion was the first beginning of them Gods distinction is taken after the manner of a thinne stone or marking stone with which faith Salomon Prov. 8. 27. circuit Coelum quasi circino suo as if he had a compasse to make a circle for their separation Esay 40. 12. faith that in this separation with one hand God did hold up the upper waters and with the other he depressed the waters below we know it to be a matter of such difficulty to stop the course of waters that it busieth the best and wisest
the tongue who will finde fault in this or that which God hath made this commeth to passe when men will seem to see more than God himself did see When that God did trie every work of his here seven times in this chapter as for the words of the Lord they are pure as silver tryed in a furnace of earth fined seven fold Psal. 12. 6. So are his works also and this is a bridle to our licentiousness to suspend our judgment and not to finde fault with Gods works God hath said they were very good habent ergo bonitatem etsi nobis ignotam Divers things are good in their place divers in their time Fire in the cold of Winter is good in the heat of Summer it is not so good Water in the Summer is good It is Gods curse and a great grief to eat in darknesse Preach 5. 17. In time things be good all things have their time Preach 3. In a word let every one say thus with himself God hath seen this or that good I silly man cannot see it otherwise Omnia sunt munda mundis sicomnia bona bonis all things are clean to the clean and all things good to the good God createth good things he ordereth evil things the thing is not ill but the ill applying is evil not the power There is potest as ad infestandum if it be applyed to the Malefactor it is even bonum justitiae Sic non est dedecus culpae sine dedecore vindictae God saith It shall be well with the just for they shall eat the fruit of their works but woe be to the wicked for it shall be evill with them Esay 3. The punishing the wicked and rewarding the just is good for we know that all things work to the best unto them that love God Rom. 8. 28. If any thing be amisse the evill is in man not in God God hath made us good but by Adams transgression and our daily sinne we are evill It is our iniquities that hath separated between us and our God it is our sinnes that have hid his face from us Esay 59. 2. and Jer. 5. 25. Say not then this is ill or that is ill but say I am ill and I am wicked God who made all things could best see that every thing was very good but either by ignorance or by ill desert we are dymme sighted 3. Lastly For imitation we must see as God did that we may see our works good Bonitas bonitatum omnia bonitas was the state of the first creation By sinne it was that Salomon saith the beginning of the Preacher that vanitas vanitatum omnia vanitas and therefore let us be warie Gods deeds were visible they were not good words only but good gifts let not us say only ecce dixi but let our acts be good to the needy with ecce dedi let us imitate God in that his goodnesse There are two good things come from man the one in 2 Pet. 1. 9. Knowledge temperance love c. The other in the 4. to the Philippians 14. to communicate to the afflicted benefacite communicate is the summe of all So the evening and the morning were the sixth day In the former dayes there was creation of nothing a disposition and ordering of things created and an adorning of things ordered Here is an accomplishment of all his works God before man was observed the dayes and the number but here he delivereth unto man the Kalender of times which we have received and shall be received to the worlds end The evening goeth before the morning rest is in the evening labor in the morning to the which man is ordained After this his last work cometh the seventh day the day of rest God he resteth not in the waters nor in the Earth he resteth not in the Heavens but to conclude with the excellent saying of St. Austin Requiescit Deus in homine ut homo in Deo requiescat God took his rest in man that man might take his rest for ever with God Which God of his mercy grant us all to whom be all honor glorie and praise world without end Amen AMEN LECTURES PREACHED UPON the second Chapter OF GENESIS LECTURES Preached in Saint PAULS Church LONDON Itaque perfecti sunt Coeli Terra omnisque exercitus illorum Gen. 2. 1. April 22. 1591. IN the course of the former Chapter ever we have seen the closing up of every dayes work to have this usuall and ordinary return dixit Deus Now the seventh day being come we are not to look for the old usuall dixit but for a new course of speaking and manner of dealing for as God finished and perfected his Law in ten words when he spake in Sinay So here in ten words he perfectly finished the whole work of Creation and therefore now need no more to command any thing else to be made because Heaven and Earth and all the fullnesse of them are thus perfectly done and finished If there be any thing in all the world either they are here spoken of or else are in lumbis terrae Creatoris in the loyns of the efficient or in the womb of the World For within the six dayes all things were made so that we may say with the wise man Preach 1. 9. What is now or shall be hereafter but that which hath been made or done before hand therefore there is now no new thing under the Sunne As that first Chapter was for the world so this Chapter some call Mans Chapter for it is but the remainder of the former Chapter and is accompted as only a glosse or Commentary of the Creation of man set down in the 27. verse of the first Chapter The former Chapter doth describe the great world in general but this speaketh especially of the lesser World viz. Man This Chapter doth consist of three parts 1. The first is the Complement of the Creation with the description of the Sabbath or rest or seventh day in the first three verses 2. The second containeth a brief summe and abridgement of the Creation of the great World from the 4. to the 7. verse 3. The third part is a repetition of the Creation of the little World or the continuation of the history of man from the 7. to the end Touching the first as it is contained in three verses so in it there are three parts or members to be marked 1. In the first The Holy Ghost standeth upon the perfection of Gods works 2. In the second he sheweth That having perfectly finished all he gave himself to rest 3. In the third That he instituted that day and sanctified it to be a sabboth for ever to be used observed and kept Which three parts doe depend one upon another for God having perfected all he rested and in that rest he blessed the seventh day and instituteth the Sabboth these are the three branches of the
allurement to sinne The costlinesse of the apparel sheweth the pride of the minde Job in 29. 14. saith I put on Justice and it covered me my judgment was as a robe and a Crown Justice and Judgment did cover and adorn Job Esay prophecieth in chap. 61. 10. that Christ shall cloath the faithfull with the garment of salvation he shall cover them with the robe of righteousnesse he shall deck them like a bridegroom or a bride with her jewels Adam was created after the image of God that is in righteousnesse and true holinesse as it is in Ephes. 4. 24. in a word the spouse of the Lamb Christ Jesus whose wife is the Church she shall at the latter day be arrayed with pure fine linnen and shining and the fine linnen is the righteousnesse of the Saints Revel 19. 8. The apparel that covered Adam was his innocencie and the robe of righteousnesse melior est vestis Innocentia quà m Purpura Innocencie is better apparel than purple or scarlet say the Fathers out of the first of Proverbs 31. 22. where Salomon speaking of the wise woman saith that her family are cloathed in scarlet and purple is her garment that is the outward vesture But in verse 25. he saith strength and honour is her cloathing that is say they the inward decking of the soul it is not the outward apparel that God regardeth but as Peter saith in his first Epistle chap. 3. 4. If the hid man of the heart be uncorrupt with a meek and quiet spirit before God it is a thing much set by Purple and scarlet are the chief colours and most esteemed of by men yet yet they are the colours of shame and confusion Man in his Innocencie was in honor innocencie and righteousnesse were then his cloathing but when Man obeyed Sathan and disobeyed God he put on the Divels livery which was sinne and shame according to that in Psalme 132. 18. God saith He will cloath his enemies with shame Homo spoliatus honore indutus pudore after mans fall he was spoyled of his honor and wrapped in a few clouts to cover his shame this was his change from honor to misery We must now labour by all means to recover this first innocencie and seeing that we are become wretched and miserable poor and naked we must follow the counsell of the Angel in Revel 3. 18. We must buy of Christ the white rayment that we may be cloathed and that our filthie nakednesse should not appear We must put off the old man with his works Coloss. 3. 9. And we must put on the new man which is Christ who is renued in knowledge after the Image of him that created him Jacob the younger sonne must put on the cloaths of his elder brother Esau chap. 27. 15. And we must put on say the Fathers upon that place the apparel of righteousnesse of our elder brother Christ eldest sonne to God the faithfull are called the Children of Abraham Galath 3. 7. But we by the faith we have in Christ Jesus hope to become the Children of God and heirs of everlasting life as in the Gospel it is said that his wounds doe heal us so may it as well be said that his nakednesse must cover our nakednesse by his passion he washeth away our sinnes he dyed us with his purple blood he dyed an Innocent that we by his death might be unblamable his apparel is red and his garments like him that treadeth the Wine-presse it was he alone that trod the Wine-presse and all his rayment shall be stained Esay 63. 3. It was the purple of his blood that dyed us again in original righteousnesse the souldiers when they had crucified him took off his garments so that he hung naked upon the crosse John 19. 23. You see by the 12. to the Hebrews 2. that he endured the crosse and despised the shame to deliver us from shame and eternall punishment So that we must repose our selves in him and not be ashamed of him for who so shall be ashamed of Christ Christ shall be ashamed of him when he shall come in his glorie Luke 9. 26. But all our glory and rejoycing must be in the dear and only begotten sonne of God in whom we have redemption through his blood that is the forgivenesse of sinnes who is the image of the invisible God the first born of every Creature by whom and for whom all things were created 1 Coloss. 14 15. We must put off the old man and put on the new and if we be apparelled with Christs righteousnesse we shall not be ashamed We must not cloath our selves with our own works and our own righteousnesse which is corruption and shame but we must cloath our nakednesse with the nakednesse of Christ the immaculate Lamb. In a word his wounds must heal us his nakednesse must be our cloathing his shame must be our glorie his death must be the means to attain our life Then we shall hunger no more nor thirst no more we shall be impassible of cold and of heat and the Lamb which is in the middest of the faithfull shall govern them and lead them unto the lively fountains of waters and God shall wipe away all tears from our eyes Revel 7. 17. And if we be washed with his blood we shall be whiter than the snow then shall we be cloathed with innocencie by him our corrupt bodies shall put on incorruption and after the mortality of this our body we shall be cloathed with immortality of body and soul 2 Cor. 5. 4 c. This is it that I thought good to speak for the opening of this verse AMEN LECTURES PREACHED UPON the third Chapter OF GENESIS LECTURES Preached in Saint PAULS Church LONDON Serpens autem erat astutus astutior quâvis bestiâ agri quam fecerat Jehova Deus Gen. 3. 1. Novemb. 〈◊〉 1591. HITHER TO hath been shewed at large the happiness and perfection of Adams estate while he continued upright in Paradise Now lest any of us comparing our estate with Adams and finding so great an alteration and difference between him and us because he was holy we corrupt with sinne he was happy and blessed having all things wanting nothing which might increase his happiness we miserable subject to all calamities and distresses which may encrease our miserie he without shame or sorrow we confounded with them both Therefore lest we should enquire how this Change and Alteration came to our natures the Prophet in this Chapter will shew it us that we may be out of doubt As therefore we have had hitherto the building beautifying and perfecting the Frame of all the world and of all the works of God So now we shall see the ruine and lamentable overthrow of all which Saran by sinne brought unto all For whatsoever God hath done in the great world in generall as it is set down in the first Chapter or whatsoever we have seen excellent and glorious in the little world which
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
of John the second chapter and second verse The law hath two parts Punishment and Reward We by our sinnes have made our selves guilty of the punishment and of the curse that is threatned against them that continue not in all things 〈◊〉 the third chapter But he stands as a Mediator between the punishment and us and 〈◊〉 shed his bload as a ransome for our sinnes the first epistle to Timothie the second chapter and so hath cancelled the hand-writing 〈◊〉 against us and taken away the malediction that was 〈◊〉 us Collossians the second chapter and for the reward which we should have deserved fac hoc vives howsoever we have debarred our selves of it yet he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephesians the first chapter and hath bought and purchased life for us He is a Mediator and Intercessor on our parts to God propter 〈◊〉 peccati defectum meriti by his innocencie and righteousnesse he hath purchased that for us which we could not deserve for our sinnes This is to be an Intercessor which intercession is performed in all Religions by Prayer and Oblation By prayer Christ is our Intercessor For he sits at the right hand of God and makes intercession for us Romans the eight chapter not for the godly only but for his enemics Father forgive them Luke the twenty third chapter as it was foretold of him He shall pray for the transgressors Isaiah the fifty third chapter And he prayed not only for forgivenesse of sinnes but for the turning away of punishments due to sinne which was the cause that he offered up supplications to God with strong cries Hebrews the fift chapter and the â—eventh verse He prayed that the holy Ghost might be given to his Disciples John the fourteenth chapter 〈…〉 of the Father that the holy Ghost being given Sathan might not 〈…〉 them from the faith Luke the twenty second chapter Lastly That we may be partakers of glory with him John the sevententh chapter and be where he is As he prayeth for us so he makes 〈…〉 supplyeth the impersections of of our prayers and makes them acceptable to God Canticles the eighth chapter 〈◊〉 me audire vocem tuam that is I will take upon me to obtain for you that which you cannot Secondly for Oblation As Samuel did 〈◊〉 only pray to God for the People but did himself take a 〈…〉 and after 〈…〉 for the People the first book of Samuel the seventh chapter So Christ as our Intercessor to God not only by prayer but by oblation he was an oblation offered in the morning 〈…〉 was presented to God his Father that he would for us yeeld obedience to the Law 〈…〉 his death was an evening oblation he was not only the 〈…〉 first fruit of the corne but became the vine in his death by 〈◊〉 his blood And as he not only prayeth but giveth 〈…〉 so he doth not only offer for us but give 〈…〉 the Prophet foretold That whom he should 〈…〉 offerings of the people should be acceptable 〈…〉 the 〈…〉 and the fourth verse Our prayers and oblations 〈…〉 â—…ctions And whereas God appointed that the 〈…〉 be purified should offer to God a young 〈…〉 Leviticus the twelfth chapter to 〈…〉 up himself to God tanquam agnum immaculatum yet 〈◊〉 columbam gementem if not innocencie of life yet repentance and sorrow for sinnes But because we cannot present either a Lamb or a Dove neither innocencie of life nor true sorrow for sinnes therefore Christs oblation doth supply the defect of our imperfections We cannot offer up such tears for sinne as we ought therefore the strong cries and tears which he offered Hebrews the fift chapter the seventh verse stand between God and us Because the agonie and grief of our heart is cold and dead therefore the agonie that he indured when he sweat water and blood is a suppliant Luke the twenty second chapter So he is both an oblation for us and supplyeth the imperfections of our oblations He having offred up himself to God as a Lamb 〈◊〉 and without spot the first epistle of Peter the first chapter and the nineteenth verse hath appeased the wrath of God his Father and procured his favour for us and keeps away the malice and rage of Satan from us Victori dabo edere ex arbore illa vitae quae est in medio Paradisi Dei Revel 2. 7. Febr. 4. 1598. A PLACE of Scipture purposely chosen that we might not depart from the consideration of those things wherein we have been occupied heretofore and yet such as may fitly be applyed for our instruction in the Sacrament of the body and blood of Christ for though we be now in the Revelations yet are we not gone from the third chapter of Genesis wherein we learned that Adam was sent out of the Garden and kept from the tree of life Affinity of the Tree of life and of the Sacrament of the Lords Supper And for the businesse we intend there is a great affinity between the tree of life which God set in Paradise as a quickning means for the coutinuance of life in Adam if he had continued in his first state and the Sacrament of Christs body and blood for as I told you the causes of that Scripture gives man a hope of restitution to Paradise and 〈◊〉 tree of life which is acquifitis novi juris And that restitution is performed in this place There was an Angel set to forbid Adam accesse to the tree of life which was a sight dreadfull for that he was armed with a firie sword But here we have comfort that he that makes this promise of restitution is an Angel as well armed viz. with a two edged sword Apocalyps the first chapter and the sixteenth verse Whose eyes were as a flame of fire Apocalyps the second chapter and the eighteenth verse So there is a resemblance between the partie that here gives licence to come to the tree of life and the other that forbid to come to it The one threatned with a sword the other promiseth to the persons that keep the condition here expressed That they shall out of the tree of life The point is next how these shall prevail But if we consider how the Angels or Seraphins 〈◊〉 the sixt chapter and the second verse in that they hid their faces before the Lord of 〈◊〉 which was Christ whose glory was 〈◊〉 shewed John the twelfth chapter and Cherubins 〈◊〉 the tenth chapter doe 〈◊〉 this Angel and cast their crowns down before him as the blessed spirits doe 〈◊〉 the fift chapter it is like he shall prevail for the one is the sword but of a ministring spirit Hebrews the first chapter but this is the promise of the Lord of life and glory Acts the third chapter and the first 〈◊〉 to the 〈◊〉 the second chapter But the chief point to be inquired is How the holy Ghost agreeth with himself that man being debarred of the tree of life is