the flesh to make us carelesse of our duty on the Sabbath day for we must so doe all things as abigail said to David 1 Sam. 25. 31. ut postea non sit singultus cordis That there may be in us no scruple of conscience nor sobbing of the heart for the breach of the Sabbath Time Now for the time of the rest The Counsell at Orleance Decreed that the Sabbath should begin a vespere and some were so scrupulous in numbers of time that because they would be sure to begin it time enough began it an hour before Sunset the Eve before But we must not tye our dutyes so to times and places for Ireneus in his fourth Book saith that they kept diem unam integram and that their duty of serving God had perseverantiam diei Eusebius lib. 3. cap. 8. saith that the Church then kept it ab ortu solis ad occasum not two or three hours which we scarce can endure to doe Thus we see the manner and time of this rest Now for the speciall duties in this rest which is the chiefe end The first Counsell of Paris setteth down sanctification in these two points in imprimendo exprimendo exercitia pietatis The means to imprint holynesse in Adam being yet in Paradise is called contemplatio hymnus Meditatio gratiaâ—…ctio legere aeudire verbum Dei The Jews doe think that the 92. Psalm was made in Paradise by Adam as the title sheweth it for it is a Psalm of the Sabbath and it calleth men to the meditation of Gods works of Creation and preservation and then a praise of thanksgiving for it Oratio besides meditation of Gods works the reading and hearing of Gods word is an exercise of godlynesse to be used on the Sabbath day and so likewise prayer is an excellent exercise Act. 16. 25. Communitas Sacramentorum Likewise the receiving of the Sacraments Baptism and the Eucharist or breaking of Bread a notable sanctitying of the Sabbath So that by these four means sanctification is impâ—…ed in us on this day in respect of the preacher But there are other duties to be performed in respect of the hearers to imprint and fortifie godlynesse more deeply in them 1. The one is ruminating and calling to minde again by serious meditation that which we have heard for we must not only goe to hear what God will say to us concerning our good Psal. 85. 8. but also meditate what the Lord hath said unto us 2. The other is conferrence after hearing to reason and talk and commune of that we have heard for by that means the disciples came to the certain knowledge of that which they doubted of before Luke 24. for Christ will come and become a teacher within to such Thus much of imprinting Now a word of expressing sanctification as the Psalm of the Sabbath 92 beginneth with meditation so the end is to tell men that they must be like good trees to bring forth good fruit for having holynesse in us we must bring forth fruit in holynesse Rom. 6. 22. It should seem John 13. 29. that it was Christs usuall manner on the Sabbath day to give somewhat to the poor and I would men were perswaded in their mindes that the observation of of the Sabbath consisted as well in ostendendo as imprimendo sanctitatem for by this means the poor should have somewhat towards their relief So would the 2 Benefacitote of St. Peter 2 Epist. 1. 19. and St. Paul Phil. 4. 18. agree well in commending or hallowing this day For by these two means we shall come to be inheritors of both blessings Blessed is the man whose delight is in the Law c. And blessed is he which considereth the poor and needy Psal. 41. 1. For if we thus honour God in this Sabbath here it will come to passe that God will requite it with this rebound honorificantes me 〈◊〉 1 Sam. 15. which we may be sure of when Gods institution and our observation doe concurre and agree together that is when we shall apply and spend the day and rest to that holy end and in those holy exercises to which God hath ordained it and which God requireth at our hands Istae sunt generationes coeli terrae quando creata sunt quâ die Jehova Deus fecit terram coelum Et omnem stirpem agri qui nondum fuisset futurus in terra omnemque herbam agri quae nondum fuisset oritura quum non demisisset Jehova Deus pluviam super terram nullus homo fuisset ad colendum terram Gen. 1. 4 5. verses May 4. 1591. THESE verses as I told you in the beginning of this Chapter doe contain in them the generall conclusion rehearsall or recapitulation of the discourse of the six dayes work specified before For after Moses had told us that the Camp and the Capitall were finished that is the place of labor and rest and that the Armies of Heaven and Earth were ranged in their proper places and man the Lieutenant of God had his charge injoyed to rule the hoasts of the earth and to sanctifie the Sabbath what now should he say more But shut up all in a short sum or conclusion which may best serve for a transition to the rest that followeth In this fourth verse we first see the three generall terms used in the former Chapter Barah 1. created Gnasha 1. made and Cagash 1 brought forth that is creavit fecit generavit the last whereof is the wheel of generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. James calleth it 3. 6. by whose continuall course all things continued till now The first is creavit that is God alone doth create and produce a thing of nothing The second fecit The third genuit that is God and the kind doth bring forth and this is the course of nature in generation Which three words doe proclaim that which Moses and the Prophets could never as they thought sufficiently speak of The first is against and refelleth the error of the heathen Pagans which held that the world was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not begotten but without be-beginning But in principio creavit she weth that God was the father that begat this world and that it had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a birth day wherein it began to be The true meaning of which is that this world which now we see so old and as it were doting for age and with increasing is now almost spent and yet the time hath been when it was but a young world in his infancy and youth it may seem that it was but a young world Exod. 18. For then men were so simple and Childe like that they would be content quietly to be under government but now the world is grown wiser and every one thinketh it a childish thing to be governed by others thinking themselves old enough to rule others it was but a young world when Kings
shall see the nature of sinne that sinne bringeth sinne unlesse it be extinguished by repentance for Austin saith well of sinne Quod nisi deleatur duplicatur which unlesse it be extinguished it is doubled In Esay 14. 29. the Prophet saith That out of the Serpents root shall come a Cockatrice and from the Cockatrice egge shall come a firie flying Serpent and here from the Serpents malice came Eves sinne and from Eves sinne came Mans fall the Serpents temptation brought forth Eves disobedience and that Cockatrice egge hatched Adams downfall and so they were both robbed of their righteousnesse This is their discending from Jerusalem to Jericho Luke 10. 30. Rebellion with sinne Againe after the woman hath eaten this her giving of the fruit to her husband to eate is a further circumstance in the nature of sinne to add rebellion unto sinne for the devill will not only seduce the woman but by her will seduce man for he draweth also the mighty by his power Job 24. 22. The Serpent will destroy both the weak and the strong the foolish and the wise The sociablenesse of sinnes Thirdly Sinne will be associate for the sinner will try the righteous if he will offend that even here Adam may be as deep a sinner as her self for indeed good fellowship is not so apparently seen as among sinners for they joyn hand in hand manum in manu saith Salomon Prov. 16. 5. They doe consult in heart and make a league against the Lord Psal. 83. 5.6 The Ishmaelites and Moabites c. Sinners are as thornes folded one in the other Nahum 1. 10. This is the sociablenesse of sinne Sinne infectious Fourthly it is hence observed that sinne is infectious The Serpent he infected Eve with his breath of craft and maliciousnesse made her beleeve him and eat of the fruit and she being infected her self infected him This is called Pollution He that toucheth pitch is defiled She went not only out of the way her self but she caused many to fall from the Law Malach. 2. 9. her word did fret as a canker as Paul speaketh 2 Tim. 2. 17. for sinne is contagious it poysoned Eve and Adam also See 1 Tim. 1. 6. Austin upon this saith well That if God strook blind the soul of Eve she could not see her own miserie from her originall righteousnesse The Serpent gave and Eve gave the fruit The Serpent gave to Eve and Eve gave to Adam the same material fruit but not with like affection She in giving to Adam of the fruit thinks she doth him an especial favour and that whereof he needs not fear for though by the giving him the same she take away from him original righteousnesse the favour and fear of God yet she accounteth that she makes him a great reward But this her reward may well be compared to the present of Ehud Judges 3. 16. who presented Eglon the King of Moab with a curious made dagger wherewith after he killed him The Apple wherewith Eve presented Adam was his destruction but yet as I said she did it not with the minde of the Serpent for he caused her to eat of a malicious minde knowing it would be her bane Yet Eve she gave it to Adam of a good affection not of any malicious intent 2. Means that women seduce men Now the means wherewith she induceth man to bring him to eate are of two sorts which are the two means that women use to seduce men withall both are by the voice as you may see in 17. verse following Adam obeyed the voyce of his wife so that it should seem that she used some oration to perswade him blanditiarum verba 1. Flatterie and flatterring words 1 King 11. 4. The idolatrous wives of Salomon turned his heart to Idolatrie blanditiis by their flatterie And here Eve saith to Adam as it were thus You may see that I have eaten and find the fruit to be pleasant I have eaten and yet I am living and thus with a protestation of love she wisheth Adam that he would eate Adam in the mean while as a Father saith well stood in doubt either to eat or not to eat inter preces uxoris cōminationes Creatoris between the prayer of his wife and the threats of his Creator God had said in the day they did eat thereof they should die he saw she had eaten and yet was living Salomons wives blanditiis by flatterie overcame Salomon 2. Importunity The other thing wherewith women overcome men is Importunity It was this that Delilah used to overthrow Sampson she was importunate with him continually and therefore he told her all his heart Jud. 16. 16. So that these are the two means wherewith woman overcommeth man namely blanditiis importunitatibus by flatterie and importunitie And he did eat Now it followeth to speak of Adams sinne And he did eat In the 17 verse of this chapter God curseth man because he had obeyed the voice of his wife and for that he had eaten of the tree whereof God had commanded him that he should not eat whereby you see that not only the giver of the forbidden fruit but the taker thereof also both the perswader and the consenter to sinne deserve death The manner how he consented is in this with her Adam he came to her not she to him say the Fathers For although God had created Man in uprightnesse though he were placed by God in Paradise and though Gods love to man were shewed in making Eve to be his help yet he gave no eare to the speeches of Gods love nor to his threats but rather hearkned unto Eve and her allurements The woman hereby is convicted of carelesnesse and the man of negligence in that he permitteth her to wander from him where she pleaseth but the woman must not depart no not a little lest she fall A third thing is Eve and Adams curiositie of this tree they would eat it to try what virtue was in it they would try a conclusion if they should eat thereof whether they should dye as God had said or be as Gods knowing good or evill Moses commanded That there should be no manna reserved till the morning yet Exodus 16. 20. some there were that would try conclusions that obeyed not Moses but reserved it till the morning and it was full of worms and it stank Again as it appeareth in that chapter to try conclusions some there were contrarie to Moses words that upon the Sabbath day went forth to gather Manna Paul 2 Cor. 11. 3. saith I fear lest as the Serpent beguiled Eve through his subtilty so your mindes should be corrupt from the simplicitie that is in Christ. In Adam his body from his soul his sense from his reason should not have swerved Eve beleeved not God but the Serpent Adam beleeved not God but Eve Paul Coloss. 2. 7. would have us rooted and builded in Christ and stablished in the faith But the
which is taxatio diet 1. For the first we see That reason consenteth to that which Salomon saith Preach 8. 6. That there is an appointed time for every action under the Sunne but especially 〈◊〉 it be a matter of weight and serious businesse indeed Then reason wills that we should make speciall choyce of a time when secluding all other things we may intend only and wholly to it alone For if we should not have a certain time appointed to us we of our selves are so carelesse that we would make accompt of very few dayes or none at all to sanctifie unto the Lords worship This matter then of Gods worship and Religion being a matter of our soul is the most weighty and serious businesse that can be in as much as the soul is the worthiest part of us And therefore it concerneth the freehold of our souls so neerly that if we neglect or set light by it Agitur de anima our soul is in jeopardy But if we set light of our soul which being so precious a thing is worth looking to yet in another regard it is a weighty duty and therefore we ought to be carefull of it because God is worthy of this service and duty which is opus Sabati wherefore indeed there is no time of our life but that we should think chiefly of this as the 〈◊〉 held That a man ought perpetually to be present and conversant with God And in our words send up short prayers and praises to God And that this is a bounden duty daily to be performed it is agreeable to the word of God Numb 28. which was shewed in their daily sacrifice every morning and evening offering oblations and incense to God But who is it that is able all the dayes of his life night and day to intend his businesse as he ought for this belonged as a duty not only unto the Jews but unto every Christian now Seeing this one businesse is to be intended above all other and every thing is then best ordered when we appropriate and apply the time and our studies only and wholly to it as the proverb is Quod unice id unum quod solicite id solum agas for this is the wisdome of man in matters of this life Then we must needs hearken to the counsell of the Prophet Psal. 46. 10. Desistite be still or leave off other things that ye may know I am the Lord c. And to the advise of the Apostle 1 Cor. 7. 5. we may leave off other matters and must consent so to doe for a time that the more fully and wholly we may be given to prayer and fasting This is called of some Induciae seculo a truce taken with the world for a time that not being troubled with the affairs thereof we may only set before us as much as our weak natures can our duty in the service of God which is our sanctification Therefore God appointed to this spiritual work a time at large that is appointed some time in which only and wholy Adam by necessity was enjoyed to this work Wherefore by all conveyance of reason by a much greater necessity must we know that we also must have a time at large for this businesse 2. The second point is That it was necessary not only that there should be a time at large that is some time of our dayes but also a certain set time or day appointed for it for otherwise God should have slender service or scarce any at all for if it were left at our liberty we would take liberty to serve him when we list and when we could intend it and when we had nothing else to doe Therefore one said well according to St. Peter Christiana libert as pallium est pessimis moribus And I referre me to your judgement how well God will be served if there were no time certainly appointed seeing this which is set down is so ill kept Those therefore which urge Christian liberty and would not have a set certain day but every day a Sabath they would have God stand at that portion of time and service which mens devotion and liberality would afford This then would be the inconvenience of uncertainty in this matter that perpetuum Sabatum jejunium would prove none at all And therefore God saw it necessary that we must have a set and a certain time And in this the Law of Nature agreeth with the Law of God for the Heathen had their statae feriae set and appointed holy dayes and the Hebrews call their holy-dayes by the name of Mogne which is a staid certain time still unmovable not at random but set down and appointed firm and perpetual 3. Now we are come to the third point That it must be one of the seven in the week which came not by natures light but by Gods ordinance his word setting it down therefore was it told Adam that he should tell it to the Posterities to come By which means the Gentills came to the knowledge of it and held it by tradition for in their books we shall plainly see it Lucianus testifieth that as the Jews kept their holy-day in which they worship God on the Saturday the Turks on the Friday the Egyptians on the Thursday the Assyrians on the Wednesday the Persians on the Tuesday The Grecians on the Monday And Christians now doe keep their day of worship the Sunday and first day of the week So that in all quarters and parts of the Earth every day and part of time is kept as a set day of divine worship And for the seventh day we shall see that the Pythagoreans had received a glimmering of this knowledge for they called the number of 7 numerum quietis and the number hallowed of God and the divine number or Gods number which they had no doubt not by the light of Nature and reason but by tradition from their Elders and so delivered it to their Posterity It is strange which Eusebius recordeth out of two Heathenish Writers 13. de preparatione Evangelii The one of Linus verse 2. That God made and finished all things the seventh day the other of Hesiod we agreeing to that saith that therefore the seventh day is the Lords holy-day And on the seventh day therefore the Gentiles called on their Gods and had their meetings in it and called the number of 7 Minerva by the name of their God Macrobius affirmeth that the Gentiles did mean by Pan and Jano and all other names of Gods only the great God Apollo as their chief God whom they served the seventh day But this is our rule most plainly revealed from Gods word that it is his will that we should keep the seventh day holy for seeing all the dayes are his he should have done no injurie if he had appointed and dedicated all the dayes of the week to be spent and imployed on his service yet he hath not done so St. Augustine saith That if God had
Moderator and how eminent a Christian our Author was there is nothing more easie than to conclude both from the admiration of the best men from the malignity of the worst and from so many of his Writings as have been heretofore publish't And after all I may add from these imperfect but pretious Reliques which are here presented to the learned and to the unlearned Reader They being so pithie and yet so plain so very short and concise but yet so full and perspicuous so close and home to the Text but yet so usefull in Applications that 't is hard to say for which sort of Readers they are most proper whether for the learned by being so wise or for the unlearned by being so easie They who are the most ignorant may here get knowledge and they who have the most knowledge may here get more They that are Leaders of the People may learn what things they ought to preach and they that are followers of the Pulpit may learn what Preachers they ought to hear 'T is true it cannot be denyed and it ought in justice to be proclaim'd that this Volumne of Notes was only taken by the Eare from the voluble Tongue of the Dictator as he deliver'd them out of the Pulpit and so are infinitely short of their original perfection We must not judge by these Lectures what kinde of Preacher their Author was but we must guesse by the Author how exactly accomplish't these Lectures were There have been many great Monarchs who having began to erect their stately Fabricks have left them imperfect upon Design that late Posterity might wonder at the excessive greatnesse of their Intentions And it is thus farre applicable to the case in hand That every Reader may imagine by the beauty of these Ruines what kinde of Buildings he should have seen if he had seen them standing in their integrity But having said thus much in veneration of the Author to whom the Printer hath offer'd this well-meant injury I have something to alledge by way of Apologie for the Printer by whose devotion of care and cost these sacred Fragments were thus collected He knew the same of the Author was so transcendently high and placed so far out of the reach of spight or envy defamation or disgrace that he supposed it a lesser Crime thus to communicate these Lessons as now they are than to deprive Posterity of their Advantage He look'e not so steadily upon the Name and Credit of the Author as upon the interest and good of Souls He thought the Reader would esteem it not only as an excusable but as a commendable trangression which being no way injurious to more than One will redound to the benefit of many thousands Besides it may be pleaded in his excuse by such as are willing to make the best of a bold adventure not because it is bold but because it is past and now too late to be prevented That next to the Authors and Composers of learned Works their Conservators and Guardians deserve most thanks and commendations We think we owe a great deal to such as Photius and Stobaeus and the publick-minded Sirmondus of these last times through the industry of whom we doe enjoy many things which but for them we might have lost How comes it to passe that we have nothing unlesse meer figments or arrant scraps of such as Berosus Ctesias Megasthenes Theopompus Euphorus Callisthenes and Timaeus Or that we want so many books of Diodorus Siculus Polybius Ingens Livius and Dion Cassius Or that we have lost so many Volumes of learned Writers in the Church such as Melito Theophilus Tatianus Irenaeus Clemens Alexandrinus Hippolytus Origen and the like but because there were not in all times men of faithfull industrious and publick Souls Yet we reckon our selves obliged to such as will lend us the very Ruines of Methodius of Tyre and Dionysius of Alexandria Nor was the publisher able to guesse at any reason why the Remains of Bishop Andrews should not be every whit as welcome if not to this which is so neer him yet at least to after Ages when men will value the very Gleanings after so excellent a Labourer in the r Mat. 9 38. Harvest of the Gospel above the many whole Crops of such as are unskilfull or idle workmen But now for mine own part I must ingenuously confesse that though I finde my self more usefully and deliciously entertained with the very least fragments of Bishop Andrews than with the fullest spread Tables of those new Men who uninvite the People to be his Guests and train them up to another Diet yet in reverence to the Fame of so inestimable a Writer and in a fear of being offensive to many persons yet living with whom his memory is highly pretious and in an humble submission to the most wise determinations of those two Reverend and learned Prelates who were alone intrusted with the disposal of his Works I should never have consented to the divulging of these Notes had I been timely consulted with before they were finished at the Presse Not only for those reasons which I finde to have been given by the Bishops of London and of Ely both in their English and Latine Prefaces before his English and Latine Works but for divers other reasons which are too obvious to need a prompter I know that the enemies of this Great Author that is to say of the Church of England doe love to take their measures of him not from his latest and most mature but from his youngest and crudest Writings I know the injuries he hath suffered by the unwarranted publications of some few things which are found to vary from that which is known to be his last and ripest judgement I know what calumnies are heaped upon his equally beloved and friendly Grotius through the licentious publication of his posthumous Works I know his infinite Improvements from after that time when he was Vicar of St. Giles and his dislikes of all preaching which by being too frequent is withall too loose Thence was his Censure upon himself recorded by Bishop Buckridge in his * p. 21. funerall Sermon That when he preached twise a day at St. Giles he prated once Not but that his very Table-talk and what in the depth of his Humility he call'd his prating was more usefull and more learned than the very best preaching of them that are Enemies to his Glory as well as Doctrin but because he thought the Word of God was never well enough handled and that the Work of God was never well enough done until it had received his utmost care and circumspection So meek and modest was his opinion of his own performances however admired by other men that he seldome if ever could give them his final Approbation until they had passed the third time betwixt the Hammer and the Anvill All which when I consider I think it my duty to make it known That I never heard of this Volume until
sound of voyce Psal. 14. 1. So there is a double word speaking the one is verbum vocis the other cordu But to speak truly and properly there is but one word which is in our hearts as our word is first cloathed with aire and so becommeth audible to mens eares so faith one Christ the word of his Father being cloathed with 〈◊〉 was visible and manifest to all men So to conclude the word is that he conceived first in the Closer as I may say of his 〈◊〉 and then doth make it plain here by Creation and after by redemption And here we may learn the difference between us and God In us there is one thing by which we are and another thing by which we understand and conceive things but in God both his being and understanding are of one and the same substance And this substantial Word of God is that where with St. John beginneth his Gospell God created that which was not but the word was in the begining Therefore it is verbum increatum it made all things at the beginning Coll. 1. 15. 16. Therefore it was before the beginning John 17. 5. Thus we see as Christ saith how Moses scripsit de me John 5. 46. this word of God is proceeding from God John 8. 42. as the holy Ghost doth also John 15. 26. The proceeding of the Sonne is four folde But Christs manner of proceeding is determined after four sorts First as a sonne proceeding from a Father Secondly as an Image from a Picture Thirdly as the light from the Sunne Fourthly as a word from the speaker as a Sonne from the Father Psal. 2. 7. this day I begot thee this day that is from all eternity for to God all times is as one day also he begot him in respect of the connaturality and identity of nature and substance that he hath with God the Father As an Image from a pattern that is in likeness and resemblance to the Father Coll. 1. 15. for he is like God in property and similitude of quality and therefore is called the lively and express character and graven Image form and stamp of his Father Heb. 1. 3. Thirdly in respect of Coeternity For as the light proceeded from the Sunne so soon as ever the Sunne was so did Christ the word from eternity Heb. 1. 3. and therefore he is called the brightness of his Fathers glorie So at what time God was at that time the brightness of his Sonne appeared and shone from him Last of all in regard of the immateriality 1. John 1. For as a word conceived in us is no matter or substance so this was Coemateriall but an incorporeall generation Thus we see that his proceeding is foure fold Christ distinct in person one in substance Now this word is distinct from the Father in person and one with him in substance That he is distinct from him it appeareth Gen. 19. 24. Psal. 110. 1. the Lord said to my Lord 30. Prov. 4. what is his name and what is his sonnes names Esay 36. 9. the father brought forth a sonne ergo divers from himself Touching the Godhead of Christ Job saith surely my Redeemer liveth and I shall see God with these eyes Job 19. 25 26. Psal. 45. 7. God even thy God shall annoynt thee There is God annoynting God for he is called thy God also whom wee must worship Esay 9. 6. Jer. 63. 6. his name is the righteous God In the new Testament Rom. 9. 5. even as he was verbum incarnatum 〈◊〉 Tim. 3. 16. and John 17. 2. this is eternall life to know God and him whom he sent Jesus Christ. I have made it plain before that the Heathen had notice of his second person As the Persian called him the second Understanding The Caldeans called him the Fathers Understanding or Wisdome Macrobius a Counsell or Wisdome proceeding from him so may we say likewise of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is attributed to Christ for they seem not to be ignorant of that name Some called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is verbum Hermes calleth him the Naturall Word of God Orpheus the Word of the Father And Plato most plainly in his Epistle to Hormias But most strange is that which 〈◊〉 writeth inlib de preparatione Evangelii scited out of AEmilius and Heraclitus and let this suffice for the distinction of the duty and notice of Christ which is Verbum Dei Now this word hath a relation to him that speaketh it and also to the things Created therefore it is called verbum expressivum in respect of God and verbum factivum in regard of his works for his Precept did in respect of himself express his Will but in respect of us it had a power to Create and make things that were not Therefore 1. John 3. he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the 15. verse he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that both in regard of his Father and us he is a word Little divinity and much danger is in those late Divines which say that this was but a temperarie word which God used in Creating all things for we see this is verhum increatum and the very root of which all that is said after are but as branches derived therefrom And thus much for the authority of this Word Fiat lux Now to the Creation of light Moses maketh plain mention That the first several thing which God perfectly made was Light Wherefore we will first speak of the Order then of the Nature God is Pater Luminum Jam. 1. 17. Therefore first he brought forth light as his sunne But some having little Philosophie in them doe reason against this work of God very impiously as if it were not to be said that light was made three dayes before the Sunne which is the cause thereof But if we respect God the Father of lights or the Sunne which is the light of the World or the necessity of light for Lux est vox verum because that which things cannot express by voyce and words they doe plainly shew by the comming of light which manifesteth all things Again God being about the work of distinguishing it was necessary first to make the great distiuguisher of all things which is light for in nocte est color omnibus idem tenebrae rerum discrimina tollunt but the light distinguisheth one thing from another Again of the three beginnings we shew that the first beginning was of time but we could not have a morning to make a first day without light of it was first made for the naturall common Clock of the world to distinguish times is the course of light and darkness which is the essence of day and night Furthermore we have seen that the Heavens were the first and most excellent therefore the light being the first quality and affection of the the Heavens the first body made must by right order be made first Last of all we
good we must not call light darkness nor good evill Esay 5. 16. Secondly In regard of the light of grace we see as Job saith that there are some which are Lucifugae which fly and hate the light such Creatures are unclean Levit. 11. 19. 30. as Batts and Owles among birds Moules and Rats among Beasts they are odious to all men so among places Dungeons and darksome Roomes are odious also And as this is so in things natural so in things spiritual lucifugae actiones are of the like evill nature and odious to God and good men because both such men and their doings have an opposition to light and the author of light They come from darkness of the minde that is ignorance and unbelief and they are begotten by the Prince of darkness the Divell Ephes. 6. 12. and in the end they goe to utter darkness and therefore they are called the works of darkness Rom. 13. 12. And so no marveil though they love darkness and hate light if any cannot abide the light of Gods word to be reproved by it as Herctiques and Hypocrites such dig deep pits to hide their Counsells Esay 29 15. because they see the light is to them evill and as the shadow of death Job 24. 17. The emptiness of good things and the bottomlesnesse of ill things and the deformity of both proceedeth and commeth from darknesse and was inclosed in it as we have seen in it And so spiritually is all found in the ignorance of the truth Ephes. 4. 18 19. either the blindness of mens mindes which is natural or else that which is wilfull when men doe wittingly winke and will not see the light Wherefore we see God made light first before any other good And so our selves must receive spiritual light of knowledge before he will give us any better grace The third sort of men are catchers and fault finders with Gods Creatures such which think to know how Gods works which now are good might have been farre better as if God might have done well to have craved their counsell and help but Gods works both in particular and general are so good and perfect that they could not be mended Wherefore if the light seem ill for us we must confesse and acknowledge that the fault is not in Gods work but in the illnesse and infirmity of our eyes and understanding If the Word seem evil to us know that it seemeth so to us because we and our works are evil and therefore cannot abide the light John 3. 20. Wherefore to conclude that which God hath called and sealed up to be good let no man presume to call and count to be evill Act. 10. 15. For a work belongeth to such which call that is good evill and evill things good and darknesse light Esay 5. 20. But if we love the light of nature and praise God for it Psalm 148. 5 6. And if we love the spirituall light of grace in his word and glorifie and praise God for it 1 Pet. 2. 9. that hath called us out of darknesse into his marveilous light then God will at last reward us with his light of glory and bring us to that inaccessible light wherein he dwelleth which is the father of lights unto which no man can attain unlesse Christ the light of the World bring him and therefore let us pray that the father for his sonnes sake will make a way for us by his spirit of light to which three persons in unity be all praise and glory for ever Amen Et distinctionem fecit Deus inter hanc lucem tenebras Gen 1. 4. verse THere was in the first verse nothing before God made something of nothing after which at the first we saw it to be a 〈◊〉 dark heap without any good form or ability to receive any better But after followed the impregnation and indowment which God gave by which the things first created had a faculty and power given to receive this form which now they have Fourthly ensued the essence and being of all creatures they were prepared by the Spirit and perfected by the word of God where we considered first the essence and being of light and then the nature of it And lastly of all the goodnesse of the light both in regard of the presence of God who in his counsell thought it to be good and also after the creation by his approbation allowed the use and continuance of it unto us Now followeth the distinction and dividing which giveth yet a degree of perfection to the former light more than it had before for at the first he gave light such a being which should prodire in actum and not every being but a speciall good being which is a degree further of order and distinction against disorder and confusion to be in all respects laudible and that not every good being but that which is more an ordered and distinguished and comely good being which work of all other is the perfection of Creation as we shall see in the rest for things though they be never so good in them selves as St. Paul saith 1 Cor. 14. 7. of another thing in the like case yet they cannot be discerned of men to be so neither are they meet for any good use of men unlesse they have a certain distinction and order Order Therefore order is as some say very goodnesse of goodnesse it self for there are many good things which doe cease from being good to us yea become hurtfull being without the rank order and degree either of their set and distinct place or time As fire though it be good in the Chimney yet it is not good nay it is very evill in the top of the house Fire is very good in the Winter to warm us but in the Summer it is not so good but shunned of men So the light not being tempered and proportioned orderly but being any degree too-bright it hurteth and blindeth our eyes that we cannot see Act. 22.6 11. Excellens objectum corrumpit sensum So the fire being in any degree too fierce and too hot in the Chimney and Winter that is not moderated and ordered in a good degree it doth us no good Wherefore we see that a set and a distinct order must be observed in good things both touching the place time and degree And that the contrarie inordination deordination or want of order in these things which is called Babell hereafter that is a confusion maketh things to cease from being good to us which in their own nature are very good It was necessary therefore that God should proceed to this work of distinction as he in wisdome doth This then is as if Moses had said the light was good for else extingueret non distingueret Deus si non esset bonum he would not else have distinguished it but dashed it in peeces and destroyed it again Therefore because it was good he separated it and set it apart from darknesse by it self
darknesse and on the other side joyn darknesse to light which should be separated not come together Non est aliud Abyssus aliud facies Abyssi they are not two things severed and therefore if it be dark or light in the deep it will appear so in the face of the deep So we must appear and shew plainly and outwardly by our face and deeds what we are within the bottome and depth of our hearts and indeed as the shewing his darknesse over the face of all was a preparation to have light sent to all so when we professe and manifest outwardly how evill we are by repentance it is the very note of reformation and 〈◊〉 we begin to be good Thus we see God is our pattern for imitation to teach us to separate and distinguish good and evill Touching our selves first which thing Gods word also resembling God himself doth teach us Heb. 5. 10. For it discerneth and separateth the will in the hearts and thoughts of men aswell as in actions and setteth his mark on them saying to us this is evill avoid it this is good receive it Two things in light There are two things in light which are the marks and notes of his goodnesse by which it is known that is brightnesse and comfortablenesse So Gods Spirit is called the light and oyle of knowledge for knowledge instruction and direction and in the 45. Psal. 7. He is called the oyle of gladnesse and comfort and consolation so Gods word is a lanthorne and also a joy and comfort Psal. 119. 105. but e contra ignorance and darknesse is melancholy and uncomfortable So we may make our marke of distinction on things for if we see them uncomfortable to the soul and conscience set a mark on it that knowing them we may eschue such things and ensue such things as are good and comfortable And thus much for our selves Now touching others we learn also that in Common-wealths the Magistrate must have his stone of Tynne Zach. 4. 10. that is his marking stone for that is the word also here to set his mark of difference on the evill to discover them from the good The Minister hath belonging to him only vision to discern them Jer. 15. 19. but the Magistrate hath division to doe it so that he may by deed approve and commend the good and reprove and condemn the bad and if all did keep this difference the world would be a light world but because the good and the evill without any distinction or regard are shuffled together 1 Sam. 8. 1. this confusion in Common-wealths is the cause by Gods just judgement of the confusion and renting a sunder of Common-wealths and Churches Dan. 5.18 This just division then looked to in the Governor would avoid confusion in the popular sort as God doth here begin to distinguish light from darknesse so doth he the same continually by his word Heb. 4. 12. separating and marking the works of darknesse from the armour of light for it sheweth to us daily which are ignorant and negligent these things are evill and not to be done that is good and must be done these things the ignorant Gentills and Infidells did therefore thou must not doe the like which hast knowledge these things doe they which are desparate and without hope of comfort therefore thou which hast peace and joy with God must not doe so Thus we must be carefull in separating evill from good untill the great day of separation when God shall sever all evill from good for ever for here God is a Fisher and Common-wealths and Churches are as a Net which hath in them good and bad together children of light and darknesse but then at the last day of separation when a full finall and perfect distinction shall be made all shall not be taken into Gods Boat Math. 25. 32. but the good fish only shall be taken into Gods Boat and the evill shall be cast away Then God will be a Sheepherde Math. 25. 32. and divide the Sheep from the Goats for ever setting this eternall marke venite Benedicti ite Maleaicti Untill the last day of perfect separation there will be still confusion and disorder both in private men and publique Weales but they which cease not to confound themselves in themselves Justice with unrighteousnesse qui confundunt confundentur Thus we have seen the order of separation in God also the manner of it in us both privately and publickly And what confusion will be unto the last day And thus much of the natural separation and the spiritual use thereof Now as here we see divisio rerum so in the next place is set down divisio nominum denominationum which ever ensueth the other for it is the sinne of the world not to divide things in their denominations and names which are perfectly and plainly distinguished in their natures for they call repentance and remorse sullennesse and melancholy and Davids spiritual joy foolishnesse covetousnesse they call honest thrift profuseness providence and riot liberality patience they call cowardlinesse and quarrelling manhood light darknesse and darknesse light So they confound the names when they cannot the natures But such shall give account for it to the great distinguisher in the great last day of division We have in this distinction many things to consider as The names given The Athcists objection And sundry other matters of which the next time Lucemque Deus vocavit diem tenebras verò vocavit noctem Gen 1. 5. verse AFTER God had distinguished and divided light from darknesse as being things in nature opposite and in degree unequall which contrariety and inequality not being separated are the authors of all confusion Now he proceedeth to divide them in name for as the natural division serveth for all things so this distinction of denominations and names in respect of us men serveth for our knowledge to distinguish them which inducement moveth us to think that God had respect to mankinde even from the beginning in all things that he created as if he purposed to make them for men for though light and darknesse affecteth all Creatures even beasts yet the name and title given to them concerneth only man who understandeth and discerneth things by their names and therefore as soon as he made man he gave him a gift to know by what names to call and distinguish one thing from another Gen. 2. 19. for God hath in the Creation ordained things that they should be known and that they might be known he giveth names of distinction which are symbola rerum as it were notes to know them by and because we cannot in this life know all that God made we look for a clearer light after this life by which our knowledge shall be perfect 1 Cor. 13. 12. Touching this division of names we have four things to consider First the manner of denominations Secondly the cause Thirdly the ende Fourthly the dependance of the day on the light and not on
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
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
hour every day to perswade us that are men which are farre more beholden unto God than any Creature else and yet it will not avail to make us obedient to his word As for conformity to his word it was sic even after the manner and form in all respects as he would have it But if we doe a thing it is lame and unperfect in some respect and not conformable to his will Last of all constancie and perpetuity Psal. 119. 91. they continue still according to their ordinance for all things serve thee He hath set thee a Law which shall not be broken Psal. 148. 6. For it is a wonder that such Seas of waters which hang and fly over our heads daily doe not fall on us and with their weight destroy us for we see what a bucker of water is for heavinesse in his fall yet the pillers of God uphold them that they fall not which pillers one would think should be aere that is made of brasse but they are aëreae airie pillers and yet last longer and are more durable then the greatest brasen pillers that we can imagine for in time they would corrupt and be eaten up of the waters but yet the power of God hath so strengthned the Aire that being the weakest thing that is as our Proverb saith As weak as Water not being able to sustain it self no not to be a piller to hold up a feather from the ground yet it is made a Firmament that is a most firm sure and durable piller to uphold all these Clouds and bottels of water above they move motu immobili varietate invariabili and so they continue after Gods ordinance even unto this day as the Psalmist saith Expansum autem hoc Deus Vocavit Coelum sic fuit vespera fuit mane diei secundi Gen. 1. 8. WHich words contain in them the second principall part of the second dayes work which is the word of denomination and entitling the Firmament thus with a new name When God made Abraham the Father of the faithfull he exchanged and gave him a new name Gen. 17. 5. When Jacob was exalted to the like dignity his name was also changed and he called Israel Gen. 32. 28. So here having made ex abysso Coelum that is as some say Coelum a coeno of the dreggs of that gulfe then he vouchsafeth according to the dignity of 〈◊〉 to give it a name agreeable thereunto Touching the denomination in general I shewed four things before which I will not repeat now but only call to your remembrance The first was The name of things are of freehold and therefore must move us to attention because though these works are beneficiall to all Creatures yet the apprehension of their names belong only to man at whom God did aime and levell in this work The second That the things which are divers in nature must be distinguished in name The third The manner of giving names must be in proportion agreeable to the nature of them And lastly What the significations of the names are Not repeating this generality we will now descend to the particularity of this name and see by the notations of the word what is signified thereby The old English called the Heavens aloft as though it were lifted up as it was out of the deep The Latines call it Caelum quasi caelatum that is embroidered and garnished as it is The Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi terminus mundi as it were the border and bound of the World The Hebrews call it Shameshe Concerning which word there is three several opinions all which may be well and to good purpose received There are of the Hebrews which deduce the word from the verb Shama which is to wonder because of the admiration which all men have of this glorious World especially if we consider with David Psal 8. 4 5. that God having such excellent and glorious Creatures in Heaven should so notwithstanding regard man which is but a clod of earth as to endue him with these divine graces and with a reasonable soul The admirablenesse of this work consisteth first In that they being made of the dreggs of the deep are notwithstanding the most splendent and glorious Creatures of God Also in that they moving continually are immobilia and varying and changing in their courles alwaies are notwithstanding invariabilia for they move motu immobili varietate invariabili Also in that they consisting of water which is most weak and infirm are nothwithstanding most sure and firm of all other things The other opinion taketh it from the verb Magam and the adverb Iham as if God had appointed with his finger to the Heavens and said Here are all things if you want light waters either for soul or bodie here they are to be found and here you may have it as indeed all good graces come from above from our Father in Heaven Jam. 1. 17. The second note touching the word is in that it is of the duall number which implyeth that the Heavens are double and two fold which is apparent in the 17. verse where it is said that the Starres are in Heaven and in the 26. verse it is said that the Fowls also flye in Heaven Now this is plain and sensible in every mans eyes that the starres are not where the Birds doe flie neither doe the Fowles flie where the Starres are Out of Psal. 68. 33. the ancient Hebrews doe note to us that there was a former and later Heaven a higher and a lower Heaven made by God the lower Heavens in the Scriptures are usually termed and called Coeli Psal. 148. 4. and the upper Heavens which is the Seat of God is called Coeli Coelorum 1 Reg. 8. 27. and in other places for as there was in the Temple of Salemon Sanctum Sanctum Sanctorum so in the the great Temple of the world there is Coelum Coelum Coelorum to answer to it in the upper and higher Heavens as was shadowed in the Temple is the mercy Seat the Altar and the Propiciatory but in the nether is atrium I. Benjamin c that is a division of severall Courts for Starres Clouds Fowls Men c. Between the higher and the nether Heavens as it was in the Temple there is a Vail or Curtain spread Heb. 6. 19. which doth part the one from the other Besides these two Heavens we read of a third Heaven 2 Cor. 12. 2. which is the highest number we read of in Gods word so that besides the Merchant mans Heavens which is prosperous winde and besides the Husbandmans Heaven from whence commeth seasonable weather in Summer and Winter there is a third Heaven which we must seek for which is Regnum Coelorum for the Fowles doe flie per medium Coelorum 17. and 26. verses as the Angell did Rev. 8. 13. therefore there is a Heaven on both sides of this middle Heaven The impressions of the Aire are the
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
prophecying of Christ saith It is a small thing to raise up the Tribes of Israel I will also give thee for a light to the Gentils God giveth not the Earth to two only for the Earth is too big for two there must be many to inhabite it there be those that dwell in the uttermost place of the Earth Psal. 65. 9. They only are not the two vessels of his mercy there are more vessels then they and that he might declare the riches of his glory upon the vessels of mercy which he hath prepared unto glory he hath called both Jew and Gentil Rom. 9. 23. By the multitude much glory is given to God In the 26. verse was the planting of this principall work this is the watering thereof by his blessing Creation and procreation are both blessings yet several blessings all have the one yet not all the other Though the Eunuchs be as dry trees yet God hath for them a blessing Esay 56. 3. Divers have their wombs closed this is a restraint of Gods blessing When the Prophet did even consult what curse God should give Judah for their Idolatrie he saith Give them a barren womb and dry breasts Osee 9. 14. When Jacob blessed his children he said to Joseph He shall be a fruitfull bough that is in the Hebrew a sonne of increase chap. 49. 23. As Gods curse is a restraint of increase so his blessing is the fountain of procreation bene voluit is the fountain also of Gods benedixit For God hath created all things and for his wills sake they are Rev. 4. 11. Gods blessing is not res voti as mans is only to wish well but it is as dew and oyle that soaketh to the bone Benedixit iis Deâ—… Increase is an actual blessing An handfull of Corn is sown and the fruit thereof shall shake like the trees of Lebanon the Children shall 〈◊〉 like the grasse of the Earth Psal. 72. 16. So that Children are Gods blessing God could at once at the first have filled the Earth with men but God made one for that he would have an holy seed for woman was out of the rib of man chap. 2. 22. God blessed them therefore the estate of Marriage is blessed therefore God made woman an help for man chap. 2. 18. The School-men say Est enim haec benedictio remedii a blessing of remedy this is a remedy for filthy lust and concupiscence And therefore saith Paul to avoid fornication Let every man have his wife every woman have her own husband 1 Cor. 7. 2. Humiliata est benedictio This bindeth not every one to marrie 〈◊〉 est dans facultatem non addens necessitatem this is no precept but a power and facultie to increase and multiply When God said chap. 2. 16. Thou shalt eate freely of every tree of the Garden he bound him not as of necessity to eate of all but gave him liberty to eat of any Matrimony some say is a carnal filthinesse and full of sinne therefore they disalow Marriage There are some other say that Marriage is a matter of necessity saying that all must needs marrie but both of these opinions are most wicked God said before to the fishes crescite multiplicamini replete aquas maris and to the Birds maltiplicentur super terram Replete terram Here replete terram especially concerneth man With the blessings wherewith he blessed Plants and Beasts he blesseth Man and with more saying Crescite multiplicamini replete terram By the first is given us stature by the second power of issue by the last a power of plenty He would not have man small in stature nor solitary in number but he made him to fill the Earth He proceedeth in a good course first there is maturity for before maturity there is no seed after maturity and ability he giveth him a will to multiply wherein is a pleasure Sara laughed saying After I am waxed old and my Lord also shall I have lust chap. 18. 12. She seeing her self barren gave her maid Agar to Abraham for wife chap. 16. 3. God giveth a power unto man of the rains God openeth the womb and moistneth the breasts for propagation When God had opened Rachels womb the sonne which she had conceived and born she called Joseph saying the Lord will give me yet another sonne chap. 30. 24. So that Josephs name is not restrained to one or two but she hoped to have further increase Every bird and fish had these words dixit Deus iis Though the words spoken here to man are the same yet the accent in the holy tongue maketh the difference But the expressing of the difference is in dominamini after these three which sheweth the dignitie of this Creature Before it was said to the other Creatures subjicimini be ye subject Subjicite terram but here it is said to Man subjicite terram which being added to the three former maketh a great difference which sheweth man to be of a noble condition being ad imaginem Dei among whom God hath his Elect Who shall not only replere terram morientium but even replere cerlum id est terram viventiam I should have fainted saith David except I had beleeved to see the goodnesse of God in the Land of the living Psal. 27. 13. Even for mans sake was the world created and the consummatum of the world dependeth upon them Basil and Ambrose doe say these words doe concern Adams minde that he grew in the gyfts of the minde There is a growing up in Christ by faith and knowledge to a perfect man unto the measure of the age of the fullnesse of Christ Ephes. 4. 13. this is to grow in favour and in wisdome applying the filling of the Earth to replete terram viventium nempe coelos And unto them that grew in these gifts and doe persevere to fulnesse and overcommeth God promiseth dominion that he shall be a pillar in the Temple of God he shall have written on his head the name of God the name of the new Jerusalem Rev. 3. 12. The value of the benefit Now concerning the value of the benefit it is a benefit to have issue to have Heirs When Adam saw the World he named it a Globe An Heir When Adam had a sonne by Eve he was called Cain that is a possession chap. 4. 1. Abraham esteemed it a great benefit to have an heir of his own loynes therefore in chap. 15. 2 3 4. To have Children He saith to God what wilt thou give me seeing I goe childlesse and again loe behold unto me thou hast given no seed the Steward of my house is this Eliezer of Damascus wherefore loe a servant of my house shall be mine heir But God doth comfort him saying This man shall not be thy heir thy seed shall be innumerable When Jacobs sonnes told him that Joseph was living and governor of the land of Egypt and shewed him the chariots which
first part The first whereof I will handle at this time 1. He perfected all when man was created Moses by way of sequell telleth us by joyning the perfection of things to mans Creation That is a singular and an honourable prerogative in that behalf unto man For recounting the perfection of all Creatures presently after mans making he inferreth that they were not perfect but defective before for untill man was made that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wheel of generation and course of nature whereof St. James spake 3. 6. which never stood still God took no rest before nor made holy-day because there was no end nor perfection of his work untill man was made Insomuch as God may seem to have made such a vow as David did Psal. 132. 4 5. That he would not suffer himself to take any rest until he had found that earth of which he would make man and had placed him in the World which argueth that there was a defect and imperfection and as yet something to be supplyed for the Earth lacked and therefore looked for her possessor which was man who carried therefore the Earth in his name that he might shew that the earth depended on him The Host of Creatures for the perfection of Heaven and Earth is in him who as he was Princeps Terrae A Captain so was he Infans Coeli one born to inherit Heaven also for seeing Heaven is a body and capable of a body it must needs be that it was not made only for spirits but for a body which was to be made Therefore in that he saith Thus were the Heavens and the Earth perfected he sheweth that their perfection was suspended and they held as unperfect and not compleat until man was made Though the Heavens were made 1. 19. yet until now they were not perfected There was Urim as the Hebrews say but there was not Thummim i. there was light but there was not the perfection of light Thus then were the Heavens and the Earth perfected for though there was a power in God to make more Creatures and create more things besides these yet note he maketh his full point and saith all is perfected which is that consummatum est of the Creation Thus much generally for the copulation sic Now to descend to the particulars we see thy are distributed into two joynts 1. First Heaven and Earth which are the Continents 2. Secondly The host of them which are Contents and fulnesse thereof That a thing be made perfect there are required two degrees of perfection which are opposite to the double imperfection spoken of in the former Chapter Barrennesse Emptinesse called Tohu Tobohu the one being an outward perfection opposite to barrennesse and emptinesse without the other is inward opposite to rudenesse and deformity within The one is called perfectio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is integritas partium when all the parts are orderly in a comely proportion framed and well set together The other outward perfection is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a due supply of decent furniture and the accessory of needfull ornaments which being added it is also outwardly perfect both which you may see in a body for when a mans body is rightly knit together in every joynt with good colour and countenance he hath his first inward perfection of nature but so long as there is nakednesse there is yet a defect and want outwardly But being adorned with jewels and apparel it hath then the outward perfection also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see them also in a house for when it is framed and the frame set together orderly and the rooms of the building well contrived and conveyed then it hath the first perfection Integritas partium i. integritatem partium but when it hath the hangings furniture and implements which is called suppellex then it hath also the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for by that means every room is furnished and adorned The like order we may observe in Heaven and Earth First they were imperfect nothing done nor disposed then they were facta that is perfectly made and disposed as great spacious and stately rooms as yet empty and void but now being filled with the hosts of of them then they are perfectly furnished indeed The Septuagint doe translate that which is here called the host 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. the beauty of Heaven and Earth but the propriety of the word in the original tongue importeth Armies or Hosts or Bands Quest. Whereupon the question is Why Moses doth expresse the fullnesse of Heaven and Earth and the furniture and implements thereof by this comparative name of Armies Resp. For answer some say That it may be that the Israelites were then in Camp and Garrison when Moses wrote this which estate of theirs being militarie he useth a military word Indeed if we consider the form of Heaven the Prophet saith It is as a Tent spread abroad Esay 40. 22. In regard of which the furniture which is under it is fitly compared to Armies and Bands or Troops to inhabit it But many other good and forcible reasons there are why Heaven is called a Tent or Pavilion and the furniture in it compared to Squadrons of Souldiers in a Camp 1. As first in regard of the huge multitude of things in them for one cannot say the furniture or implements of a house is comparable to them therefore the furniture of an Host doth best expresse it Every Creature therefore in Heaven or Earth is Gods Souldier in pay with him and hath received some weapons to punish Gods Enemies and the several kindes are as it were the Ensignes of his Army and the company of all are the Host and Army Royall 2. The second reason is in respect of order because no Camp can be more orderly trained than the course of Nature in the order of Gods Creatures The dayes in Winter cast themselves as it were in a ring in the Summer abroad and so come long The Starres keep duly their assigned place time and course without disorder or disturbance to the rest So the Herbs doe in their order and seasons one follow another And so doe the Fish gather together in skuts and squadrons and march about the Sea coasts in their kindes 3. Thirdly There is a respect beyond these which is in regard of their head and Captain for in an Host there must needs be imagined a Leader or head Governour of all which we cannot say of houshold-stuffe or apparel for it implyeth not a head necessarily Man therefore is made the Captain and guide or head of this Host In which regard they are thus called 4. Fourthly There is a higher regard which is of God the chief and supreme head or Emperor in which respect God is called The Lord of Hosts Exod. 15. 3. Therefore as man on Earth is Lieutenant to lead you so in Heaven and
but as it is a help to sanctific us and a furtherance to true holinesse for if it be a hindrance to piety or a cause to make us lesse holy rest is evill and farre worse than work and honest labour Wherefore they which spend the Sabath day not in the publique Congregation but privatly at home in their houses and chambers doe ill and were condemned by that ancient Conncell of Gangren which was holden in France And we read in 44. of Ezecbiel 19. that there were Officers to look that the Sabath day should be well kept it must much lesse then be made a Sabath of belly cheer spent in no other then such as whereof commeth nothing but dung being the only fruit of their festivall and holy-dayes and God so hated it that he cast it in their faces that so kept it neither must it be spent in wanton recreation and lascivious pastime Nor yet as the men of Ashedod did Nehem. 13. 15. by making it a Market day and Faire to sell their Merchandises for this is to make our purse and our belly Mammon and Bacchus our Gods and to consecrate a holy-day to them Nor as Shiloh did to dancing Nor as our L. in frequenting Theaters and Playes Bear and Bull baiting for this is to turne away our foot from the Sabath and from doing Gods will on the holy-day We must not doe so but we must call the Sabath a delight to consecrate it to the Lord and honor it not doing our own wayes nor seeking our own will nor speaking a vain word I say 28. 13. but we must I say delight in the Lord upon that day and then his blessings of all sorts shall light upon us verse 14. But let us come now to speak of these two things apart which respecteth our sanctification and observation of the Sabath to see what we should not doe and then what we should doe as is required of us Touching the rest from things inhibited it is somewhat dangerous to speak of it because our nature is given to such extremes for there are two ancient Councels which doe bewray our corrupt disposition The one is Concilium Aurelianense in France which sheweth that in those dayes the People were so straight laced that they were perswaded that it was utterly unlawfull to doe any thing either Adjutorem or ad necessitatem to trim up their houses and themselves or to dresse meats We read again within fourty years after that their mindes were so 〈◊〉 gone wide from that that they fell into the other extreme clean contrary that they thought it was lawfull for them by Christian liberty to doe in it what they list To 〈◊〉 which foul error there was made the second Counsell of Mascon which made a Cannon That the people should sequester themselves from all mechanicall works of their vocations Hinderances to the observation of the Sabbath The things which are now interdicted to Christians as hindrances of this holy 〈◊〉 six in number 1. The first is bearing of burdens Jer. 17. 24. 2. The second is travailing journeyes Exod. 16. 29. 3. The third is earing ploughing carting or taking in of harvest Exod. 34. 21. 4. The fourth for bearing merchandizes buying and 〈◊〉 Nehem. 13 15 16 17. c. 5. The fifth not to build Temples or Churches Exod. 31. 13. c. 6. The sixth idle playes and pastimes to which men are too much given at such times Which because they are divers and men are diversly given thereunto in sundry places I will name some which the Fathers in their times have sharply reproved and inveighed against as the abuses and prophanings of Sabaths in their ages and severall places in which they lived for we read that the Councels of the Church doe not only concur joyntly with Gods word in interdicting the former things but also other particular abuses of their age and place As proper then St. Jerome upon the 20. of Ezekiell sharply reproveth stage playes on that day Augustine 119. Epistle inveigheth against Dauncing Gregorie against Hunting and Hawking which great personages then used Leo spake against Dice and Cards by which the Sabbath was prophaned in his time I will come to the Heathen and we will see the things which they by the light of reason condemned on their holy-dayes as prophane abuses of them which did 〈◊〉 them as they thought Of the which this is one of their rules die sacra requiescat aratrum for they thought it a pollution to their holy-dayes for though they were lawfull and necessary on their dayes yet they thought them not ad decorem hujus diei They which doe these things inhibited and forbidden by God as a hinderance of sanctification God so misliketh that he appropriateth to this sinne a speciall punishment Jer. 17. 27. and that is to send fire to their Cities As this is against the one extreme so we are to give a caveat for the other least while men avoid prophanesse Precisenesse â—…ching the Sabbbath they fall into that precisenesse of the Jews as to think it death and deadly sinne to doe any thing at all on the Sabbath day This was the jewish error of Kiffon a 〈◊〉 who held it necessary that on the evening before the 〈◊〉 if any man were found siting in the same place and state he must remain sitting untill the end of the Sabbath But Origen speaking of him as too strickt expoundeth that place of Exod. 16. 29. Maneat quisque in loco suo thus in his place saith he that is within the space of two thousand Cubits So that he thought it no breach of the day to keep within that compasse but this is to strain at a Gnat c. For God hath not made restraint of works in such labors in matters of piety and necessity For Christ saith That Priests in the Law did break their bodily rest And yet were blamelesse as in blowing of Trumpets in stead of ringing of Bells in fetching water carrying of wood and killing of oxen These things being sacrorum causa were accounted holy labors as to goe about to see the Sabbath day kept Ezech. 44. 14. He made custodes Sabati to the which use are our Church-wardens to attend So say we also for necessity for the Maccabes 1. Book condemneth those which on the Sabbath day would not fight to resist the rage of the enemy then presently setting upon them Elias walking fourty dayes must needs travail some Sabbath and break the bodily rest In this case of absolute necessity the labor of Midwives and such as are attending on so needfull and present a businesse may not be deferred Periculum animae pellit Sabatum for it is a work of mercy to save a mans life God will have mercy rather than sacrifice yea Christ will excuse them which doe toyle and labor on the Sabbath day to pull a beast out of the mire Matt. 12. 11. But let not this liberty give occasion to
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
for it is verified of both Quod Deus creavit Marem Foeminam as he had made both alike so did he both parts of soul and body in both alike Touching the body of the Woman we must know that though God might truly have been called the Creator of Woman as before yet Moses chooseth rather to call him the builder of Woman which stile and title is also given to God in Heb. 3. 4. who is said to frame and build all things and the reason why he altereth the phrase is because the word Create signifieth the making a thing of nothing but she was made of something namely of his rib And also God useth this phrase comparing himself to a Carpenter and the Woman to an house because he did purpose to make Woman as it were his storehouse in which he had layed up all the race of Mankinde which should thereafter come out of her wombe to replenish the Earth for she was the rock and vault out of which we were digged Esay 51. 1. Out of this house here builded came all Men and Women whatsoever both fair foul strong and weak rich and poor Regum turraes pauperum tabernae yea out of this house came all the houses and Families of the World both Domus Jacobi that is Gods house and his Church and Domus Judeae that is the Kings house and the Families of all Common-wealths When this was builded God laid in her the foundation and hope of all these buildings both private and publique therefore God in the Scriptures of Kingdoms and Common-wealths doth compare them to Women Ezech. 23. 4. For under the persons of Aheth and Aholiah are represented the two Kingdoms of Samaria and Jerusalem So in Revel 12. 4. and Revel 19. 2. in this Sex God setteth out all Churches and Religions comparing the true Church to a Woman in travail and the Antichristian Church to the proud Whore of Babilon To shew that all Common-Wealths and Churches both good and bad came out of Woman-hood which is here reared and builded in this place the lesson which Women may learn out of this is to know and consider that God hath therefore builded them to be as houses that they might build up houses in the World and that not only in their own private houses by good huswisery and diligence but also Gods houses by beinging up their Children in the fear of God and true Godlinosse and to this end she is builded as a house that she might be in the house and not gad abroad to allure others to the liking of her person because such saith Salomon doe pull down their houses Prov. 〈◊〉 But as snails for so St. Paul remeth a Woman by the name of a Snaile Domi portans 1 Tim to shew that if she will build up a house as God builded her she must not be a wanderer abroad but a keeper and a feer to the house within Now we are come to the last point of this verse In which is shewed that the end why God builded Woman was that she might be brought and joyned in marriage to the Man Here then is the first beginning and bringing together and Adam might have said as the Church said of his spouse Cant. 3. 1. Quasivi non inveni But now the time of her Creation being come and fulfilled he might say as the Church did after Tandem inveni quam dilexit anima mea though all his seeking in the world among the bruitish Creatures could finde none meet for him yet now in Gods hands he findeth one without seeking In which we see the fruit of Gods Adduxit for he recompenceth it here with his Reduxit rendring a thing 〈◊〉 better and more excellent than that he took away from him if we can be content patiently to blesse God with Job when he taketh away that we have though it be as neer and deer to us as our ribs yet at last God can come again and render three fold yea an bundred fold Job 42. 10. If he wounds Adams side he will make it whol again If he suffer God to take from him Costa informis he will bring to him Evam formatam formosam to make him amends In this word Adduxit is generally included he would not put them together without regard as he did the bruitish and 〈◊〉 Creatures but doth solemnly as it were bring her by the hand to Adam and deliver her into his hands as having a most 〈◊〉 and honourable regard and care of them By which we see that God cannot abide such bruitish comming together and conversing one with another as the Horses doe seeing their Mate according to his kinde knowing her never stayeth till she be brought but will 〈◊〉 in the rage of his 〈◊〉 lust unto her But saith Esay chap. 5. Man ought not so to demean himself for though Adam no doubt knew the Woman to be his only Mate yet he joyneth not himself unto her untill God both bringeth and giveth her unto him By which we see another honour and speciall favour which God 〈◊〉 Mankinde above all other Creatures namely himself in his own person to make the match and bring them both together in marriage that all may know that it is a state most holy and honourable by his own ordinance for it hath not been seen or heard among all other Creatures that such a Solemnity and grave Ceremony was used at the meeting of any but only of the man and woman we may gather by Christs interpretation Matth. 19. 6. In this word Adduxit is understood Gods conjunxit his coupling and joyning them together in marriage for we see the woman first taketh God by the hand religiously before she taketh Adam by the hand for unless women do first dutifully and devoutly resign themselves over into Gods hands to be disposed and ruled at his will and pleasure they can never be joyned most holily in marriage to the building up of their own house in the Common-wealth nor of Gods house in the Church that is if we doe dispose our selves at our own wills pleasures being led to our choice not by Gods hand our heavenly Father and by his Deputies our Parents on earth which now must bring and give us in marriage Let us know that such matches and marriages are neither allowable in the sight of God nor honorable in the sight of men and therefore shall not be comfortable but hurtfull to our selves Wherefore to conclude this we gather that it is not sufficient that there should be consent of both parties together only unless they be brought together before God in holinesse and by the Parents which have this right made over to them to bring together Tum dixit Adam hac demum vice adest os ex ossibus meis caro ex carne mea haec vocabitur vira èo quòd haec ex viro desumpta est Gen. 2. 23. Octob. 26. 1591. THe Prophet having ended the historie of
womans creation before and shewed Gods bringing them together and joyning them in marriage Now in these words he goeth forward and sheweth what liking he had of her and also what name and title he gave unto her for so in his speech we are to consider his affection and her name which is here expressed before in the 19. and 20. verses We have seen that Adam seeking and searching among all the Creatures of God could finde no meet help or Companion for him for he saw only muta bruta versuta that is brutish things without reason speech or any other resemblance or likeness to him But now he awaking suddenly out of sleep and but one only creature being brought to him he at the first sight perceiving her both in nature body and minde to be most like unto him seemeth with the joy of a Bridegroom to say why this is mine own self one even after my heart and desires even another new Adam saving for the sex This may seem to be his confession at the first sight when he had found her In which confession is expressed his joy and affection towards her as it may appear in the emphasis of this word jam nunc for so we shall see it often in the Scriptures for a note of some joy or gladness conceived within So it is Gen. 29. 32. Now my husband will love me likewise 35. verse Now I will praise the Lord c. In which words Leah sheweth her joyfull affection at the birth of Juda and Levi besides the utterance of the words doe argue her rejoysing for we may observe in the former verse that whereas not his placing and pleasu in Paradise not the presence or enjoying of the Tree of life nor any else which he saw there could make him open his lipps to talk of it as not being much moved or delighted with them yet now as soon as ever he seeth and enjoyeth her presence and person he could not contein but breaketh out into this triumph of joy and love as who should say I doe not esteem and take any such love or comfort in the pleasures or treasures of Paradise nor in the Lordship of the Creatures nor in the possession of the whole earth nor all that is therein as now I doe in the presence and possession of this Woman which God in singular love and of his speciall grace hath given to me In which he teacheth us nothing else but that which Salomon saith of a good and virtuous wife Pro. 19. 14. riches lands and possessions may men give us or may fall to us by inheritance sed mulier intelligens est denum dei q.d. she is farre more precious than all things and most worthy to be esteemed which we see is most plainly found in Adam in this place who could not be drawn to such a joyfull speech untill now Because all the things in Paradise were small joy or comfort to him so long as he was in solitariness and wanted the companion of his life If we look into the nature of these words 〈◊〉 and bone we shall see that by them are fitly expressed the two ends for which woman was made for by this phrase he signifieth that if she was of him of the substance of his flesh and bone so was she made for him to be as helpfull and as necessarie for his good as his flesh and bone The bones of men as we know are the strength and props to uphold the body so should there be an ability and strength in the woman to help and sustain the man and his 〈◊〉 And as this is the help of society so as she is flesh she is as good a help and means to beare children to the man which is said to arise out of the nature of the flesh John 1. 13. for all Adams sonnes are born after the will of the flesh and to this end God hath placed delight and pleasure in the flesh which is called the 〈◊〉 of the flesh John 1. 16. So that the end of the womans creation 〈…〉 ad problem And thus much of the speech as it 〈◊〉 her denomination in which we may see that God doth not give him the honor only to give names to other Creatures which were made to be his servants but also he giveth him leave to impose a name to his wife which is after a sort equal to himself In which denomination he doth communicate and impart his own name unto her and would have her to wear a part of his own name by which she may be known to be his own which custome we see is yet 〈◊〉 and continued amongst the children of Adam yea even amongst the heathen whose saying was to them whom they vowed to make their wife ubi ega sum Caius tu eris Caia that is thou shalt be intituled and endowed first with mine owne name So we see that after the Wedding in which the wife is brought and given to the man her name is for ever eclipsed as our Law saith and she must shine by her husbands name and the giving this name to her doth not only argue a propriety and right in her but also a sovereignty and power over her as her head which also is manifested in this that she was not only made ex eo sed propter eum she was not only brought ad eum but also had her name de eo which four prepositions propter ad ex de are four strong arguments to prove her subjection Again we see that Adam giveth her not every name by which he was called But his speciall and chiefest names is Ish out of which the name Ishah which is woman This his name Ish is a name of dignitie and honour which as some say is taken for the word Jashah which signifieth he is the Monarch and only Ruler of all Gods Creatures wherefore if Adam was preferred to this title of honour to be a King then he will impart it to his wife and make her as Queen and Empress with him We may read in the Scripture this note of difference touching his names being diversly applied for Ben Ish which is filius hominis is spoken in honor of those that are the best and excellent men But Ben Adam which is fillius Adam implieth the common and basest for Adam is a name of humility to put him in minde of the matter he was made of but Ish is a name of nobility to shew him Gods mercy in exalting him on earth But we shall best conceive what Adam meant in naming her thus by the reason which he rendred by calling her so Quia sumpta erat ex viro which is as if he had said this is the cause why I would have her called so because in this name all may see the wonderfull work of God in making her so and that all may know I love thee as my self therefore this shall be thy name To conclude concerning this name we must note that
the woman hath threee names in the Scripture as well as man The first is the generall name in respect of the Sex Gen. 1. 27. by which they are called male and female which is given as he is the Stock and she is the Storehouse of all mankinde The second is Adams matter and Eves mold which in him is the name of his and in her is the name of her fruitfulness that she is the mother of all living Creatures The third is the honorable name given in marriage which is Ish and Ishah man and woman which signifieth the dignity to which God exalted them both And this may suffice of their names Idcirco relicturus est vir patrem suum matrem suam ad haerebit uxori suae erúntque in carnem unam Gen. 2. 24. 30. Octob 1491. IN these words God the Author of matrimony setteth out a Law and Statute to all the posterity of Adam to observe concerning the matter of marriage and Adam is here instead of the Clerk to proclaim it unto all which Ordinance of almighty God our Saviour Christ in Matth. 19. 4. sheweth and avoucheth to be the only pattern and plat-forme for all married men for ever to look unto for saith he this is the originall Canon and the Rule to be observed utrum ab initio fuit sic And if we mark the contents of this Rule we shall perceive that it is Gods will that the conjunction of man and wife shall be so neer and dear and the knot of 〈◊〉 so surely knit that rather they should dissolve and break asunder all knots of frendship and bonds of propinquity than either wilfully to untie or violently to break it asunder by separation or divorce after the knot and covenant be once lawfully and solemnly made before God and his Church So that this is made a perpetuall Law not for Adam only and specially but for all Adam's posterity in generall For we see that it respecteth not so much Adam as us which follow him because God doth not direct his speech in the second person as saying thou shalt c. But indifferently to all mankinde as is more apparent thus because Adam and Eve cannot be said to have left father and mother therefore it properly concerneth them which afterwards should have father mother as all his sonnes and posterity had we see then there are two parts of this Law here set down the one is that married folks shall leave all other the other is that they shall cleave fast and inseparably each to other the bond and chain of naturall affection which bindeth fast the parents and children is wonderfull strong and neer and therefore the heathen doe call it vinculum Adamantinum an Adamant chain more strong than Iron we see this love and naturall affection is very great and forcible even in dumb creatures which are led thereto only by the instinct of nature wherefore if it should not be in men indued with reason Moses would have such stoned to death Deut. And Salomon prophecieth of such 〈◊〉 children Prov. 30. 17. That the Crowes of the Valley shall pull out their eyes yet notwithstanding this bond of naturall affection being so great and strong God saith that he would have married folks rather violate and break that then break this bond wherewith man and wife is united and tied together not that God would simply tollerate and alow any breach of duty between parents and children but only in respect of cleaving to his wife and the wife to her husband wherefore we must know and beware that we doe not think it lawfull for us being once married so to forsake our parents which brought us forth and bred us up as to set light by them and not to regard them as many unnaturall children doe under this pretence for to take away that savage and brutish disobedience Quod hoc non extinguit affectionem sed ordinat This freeth us not from our duty which Gods Law and the Law of nature bindeth us unto but it teacheth us how to dispose it aright that is how to cleave to our parents in duty as we 〈◊〉 and how to be united to our wives in love as we ought also By this then appeareth that it is Gods will that the link of love between married folks should exceed in strength and measure if it be possible even the naturall bond of love and affection that is between parents and their children and there may be rendred sufficient reason why it ought so to be first because his wife was made of the very true and reall flesh and bone indeed but children doe come only of the seed of the fathers and blood of their mothers so that it may truely be said that the wife is flesh of his flesh and bone of his bone but their children are only flesh and bone of his seed and blood Again children are only the fruit of their loyns which is farther from the heart than the wife which is of the ribs which is most neer and therefore most deer to the heart Lastly because men doe love their children tanquam aliquid sui but they love their wives tanquam semetipsum Ephes. 5. 28. Seeing therefore self love is the greatest and most perfect love we conclude also that that marriage love must be neerest and most like it by the ordinance of God for our use this doth seem to give us a caveat touching the evill and shamefull divorce and separation of man and wife which are too rife now a daies for if so be that Gods knot of marriage should be so surely knit that it must not be broken for our deer parents sake but of the two choose rather to forsake them then no doubt it is not his will that for every sleight and trifling cause and occasion they should sue divorces and forsake one another for this is the divinity which our Saviour Christ doth gather out of this place Mark 10. 4. And thus much of the first part Now touching the other part of the position we are to consider two points first the union and conjunction of their hearts in love which is called their cleaving together The other is the union and combination of their bodies expressed in these words they shall be both one flesh the first is called of some conjunctio mentis the other is copulatio carnis both which are ordeined of God as holy and good for the first we see that this unity of minde by unfeined love and affection is called vinculum perfectionis Colos. 3. 14. So that this spirituall love is the best glue to make them cleave together without separation For so indeed this word signifieth glue or a kinde of glueing and sodering together wherefore as two things are by glue or soder united and made but one so by love ought man and wife which sheweth amor conjugalis must be reciprocus respecting and taking hold of both sides alike as glue doth There must be
heat nor the cold but after the fall they were passible and then they made them garments Nakednesse opposite to Ornamentum Again Nakednesse is taken against ornament with costly apparel which is to please the eye as it is a◠large described in Esay 3. 18 c. But Adam and Eve needed not the beauty of apparel they needed not the silk of the silk-worm nor the wool of Sheep not the skins of rare beasts nor any cloth of gold nor any needle work the softest raiment and the richest apparel would have been no grace but a disgrace to Adam in Paradise he was naked and yet the robe of righteousnesse was his attire when Christ was transfigured upon the mount Thabor his face did shine as the Sunne and his clothes were white as the light Matthew 17. 2. Christ was bright as the Sunne For that Adam and Eve were conversant with God they had that brightnesse which passed the glorie of the richest apparel their brightnesse was like the shining of the Sunne if the Sunne were covered with velvet it were no grace but a blemish to the Sunne and if Adam had been adorned in rich attire it would have disgraced the bright shining beams of his innocence And though that Adam by his disobedience lost this his brightnesse and we also lost it by his transgression innocencie and the robe of righteousnesse was their garment but after they were apparelled with shame But by Christ Jesus we look to be restored to the first state of Paradise to be covered with the robe of righteousnesse Esay 61. 10. then this corruptible body shall put on incorruption and this mortall shall put on immortality 1 Cor. 15. 53. then shall the just men shine as the Sunne in the Kingdome of their Father Matthew 13. 43. then shall our beauty be without blemish our minde shall be upright our glorie unspeakable Then as it in Esay 24. 23. the Moon shall be abashed and the Sunne ashamed when God shall reign in Sion and glorie shall be before his Saints Why Man created naked For what cause they were created naked and were not clothed The Fathers answer that there is a resemblance between nakednesse and innocencie Nakednesse is to be bare from outward clothing Innocencie is to be bare from inward naughtinesse and there is a resemblance between deceit and a covering or mask there be those that have a shew of Godlinesse yet have they denied the power thereof 2 Tim. 3. 5. there be those that cover their deceit with the hood of 〈◊〉 as Peter speaketh and with the cloak of shame as Paul speaketh in 2 Cor. 4. 2. they cover their craftinesse Let then our minds and thoughts be innocent let them be naked from all kinde of wickednesse for as Paul speaketh in Hebrews 4. 13. God discerneth the thoughts and intents of the heart neither is there any Creature which is not manifest in his sight all things are naked and open to his eyes Innocencie to Adam and Eve was a glorious garment the robe of righteousnesse was their attire the man that went down from Jerusalem to Jericho in Luke 10. 30. and fell among theeves was robbed of rayment and was wounded to death which is the case of Mankinde after the fall was restored by the tender compassion of Christ the true Samaritane to be apparelled in the glorie and rayment of righteousnesse They were not 〈◊〉 The second thing is the state of the soul they were not ashamed they were not confounded their soul was not troubled In Revel 19. 8. the wite of the Lamb which is the Church shall be arrayed in pure fine limaen and the fine linnen is the righteousnesse of the Saints their thoughts were honest their soul at rest but the disquiet of the soul is by passions and perturbations Yet God at the first did create in Adam and Eve affections as in 〈◊〉 5. 22. Love joy peace long suffering gentlenesse meeknesse temperance which are the fruits of the spirit Adam had joy and love which were his 〈◊〉 affections and as the train to wait upon his original righteousnesse but the corosive affections which are in Man is shame grief 〈◊〉 c. which are the fruits of the Divell and of the flesh these 〈◊〉 the Divels Sergeants to arrest Man God himself after the 〈◊〉 would have these to be in us to punish us and to tyrannize over us As the Jebusites which were in Jerusalem as a scourge to them the which was called the Citie of the Jebusites Joshah 23. 7. and 18. 28. shame and sinne doe scourge us with whips not heard their stripes are worse than of an iron scourge as a Father saith well peccata nos surdo vulnere verberant The original hath and they were not confounded So long as sinne hath shame in his cheeks 〈◊〉 is counted a virtue to be 〈◊〉 in Paradise was accounted to be an evill and the least evill it is now If this small blemish shame were not to be found in Paradise then greater offences were not for shame is called primitiae peccati the first fruit of sinne and after shame came fear as it is in chap. 3. 8. and after fear sorrow seized upon Man This word of confounding is taken from a troubled vessel where the lees being stirred doe 〈◊〉 up to the top and shame we see bringeth a great part of the blood of the heart to the face When Adam and Eve had transgressed they then were ashamed and covered their shame chap. 3. 7. and men cover their faces that are ashamed after shame seized upon man his peace was dishonored his bleslednesse was taken away if a man now be innocent we doe say he is not ashamed and thus and that very well the School-men doe reason If the steps of sinne as shame be not found in man then the fruits of sinne are not in him the fruit of sinne is shame and the end thereof is death as it is in Romans 6. 21. see Proverbs 28. 14. that after shame a man hardneth his heart and becommeth shamelesse but after that comes punishment Esay 24. Shame fear sorrow are the Divels Livery it is the Divell that doth cloath Man with shame as with a garment But innocencie and righteousnesse are Gods plants God made Man without sinne without shame Now of these two joyntly They were naked and yet they were not ashamed They wanted shame he saith not and he felt no want of apparel And Austin saith well upon these words of Moses Non laudat 〈◊〉 sed innocentiam mentis for in that he was not ashamed he was innocent and he that sinneth not hath noe cause to be ashamed and now if a man have committed a fault and shameth not we call him impudent But if he be innocent and shameth not we say not that he is impudent but that he is couragious and confident for the wicked flyeth when none pursueth but the righteous are bold and confident as a Lyon Proverbs 28. 1.
Surely all this was for his advantage and ease indeed but seeing he yeelded cowardly to the Devill notwithstanding all these helps therefore they doe 〈◊〉 his sinne and make it more 〈◊〉 and more immeasurably sinfull before God and man Now it is said that the Devill did possesse and enter into the Serpent as being well content to try whether this instrument and means would serve his turn and this is not a thing any whit strange or incredible but very usually seen and often heard that the Devill can and hath really possessed and dwelt in the bodies of earthly creatures as he entred into man Luke 11. 24 Into Swyne Luke 8. 33. Acts 16. 16. All which doe make this matter plain and easie to believe But for the other point of the Devills power to make a dumb creature to speak this hath been a stumbling block at which Athiests and carnall men led by corrupt and sensuall reason have stumbled and fell down into flat infidelity saying they would never believe it but we must not be moved with the infidelity of such for the truth of Gods word shall stand undoubted and true in despite of them which resist it One father shewing the truth of this place saith thus what will you not believe that the Devill can speak in a Serpent nor make a Serpent to speak because it is against his nature to speak will ye think that which is strange in reason to be impossible to the Devill God permitting him to doe it Then saith he if ye will believe nothing but that for which a reason may be yeelded give me a reason of the nether Jaw or Chap which only having a small little sinew as a thread to hold it up is notwithstanding in some of such strength as to be able to bite in sunder a ten-penny nail tell me saith he how the Liver and Stomack having in them such a 〈◊〉 heat as can consume and digest very substantiall things and yet notwithstanding should not be consumed or wasted thereby it self Again saith he are there not in all ages of the world many strange and wonderfull things seen and heard of which are most true of which no reason at all can be gathered why then should this thing seem incredible and so strange as that ye should deny ever it was done And thus much of his answer to their incredulous objection Ille dixit mulieri Et jamne edixisse Deum ne comedatis omni fructu arborum hujus horti Gen. 3. 1. HAving spoken of the principall actor in this temptation and of the instrument which he used we are now by order come to speak of the manner of this temptation For here we see that it is said that the Devill used the Serpents tongue that by way of speech and conference he might intrap mankinde where first we see the policy which the Devill useth for his advantage that is not to set upon the man and the woman being both together but to watch when he might take them separate one from another and being asunder he assaulted not the man but the woman which is the weaker Vessel thinking that if he could make her his friend and to consent to 〈◊〉 perswasion that then she being so deer to the man might be a means the rather to enforce and draw him also thereto And the best means he can invent to perswade the woman to 〈◊〉 is fair flattering speech full of falsehood and lies and that his speech might be affectuall he doth not only lay siege unto the eares by his Dixit but also layeth an alluring object before her eyes and so by both offereth the thing forbidden unto her taste He hath venom like a Crocodile to infect the eye and cunningly conveyeth his poyson also in by her eares and so at the last maketh it take hold upon 〈◊〉 heart to her destruction as we have heard in Gen. 1. 16. 17. God Sermon teaching him his commandement and duty so 〈◊〉 we shall hear the Devills Sermon to disgrace and disannul 〈◊〉 In which speech of the Serpent the scope of the Devill at which he 〈◊〉 is to separate man and God and to undoe the knot of love by which they were united for he knew that the dissolving of the Law would 〈◊〉 the undoing of man and so the overthrow of all the world To this end therefore he doth falsly and blasphemously here 〈◊〉 and accuse God unto man to make his holy word become odious unto him And whereas the Devill had many waies to bring into hatred Gods Commandement and to call in question Gods good-will as he might have taught her to quarrell with God and to make her beleeve that he was durus Dominus very hard to them because God had denyed them many things which the dumb Creatures have granted to them namely because they cannot 〈◊〉 as Fowles doe 〈◊〉 runne as swist as Horses nor goe as strong as Lyons doe But he 〈◊〉 all such petty quarrels he will 〈◊〉 issue with her in the 〈◊〉 weighty matter that is namely to make God odious in his word 〈◊〉 commandement which he gave them and so it commeth to 〈◊〉 that he qui in veritate non stetit etiam veritati resistit knowing that Gods Dixit is that by which all things were made and that by 〈◊〉 all things are mainteined and therefore hoped that 〈…〉 〈◊〉 be ruinamundi and he dealeth not with Gods generall word of 〈◊〉 but with his speciall word of Commandement which 〈◊〉 knew did most properly and that only belong upto man in 〈◊〉 for by it Adam held Tenure of Eden and by it only he enjoyed 〈◊〉 of life and the favour of God and it being broken then 〈◊〉 presently morte morieris that is all miseries of this life which 〈◊〉 to a miserable death First of all therefore the Devils devise is to call in question and 〈◊〉 make a doubt of the truth of Gods word and thereby at last 〈◊〉 to bring a plain and flat contradiction of it denying yea opposing his false word to the truth thereof for from dixitne we shall see him come to non dixit deus Thus we see what he laboreth to wring out of the heart of Eve by little and little the love and delight she had in the word of God To which end he craftily maketh his first Dixit to be a speech of question or interrogation asking whether God indeed and in good earnest ever said so and from thence he proceedeth unto nequaquam moriemini which is a positive speech of presumption that though they break that Law yet they should not die In the first he is the interogative Devill but at last he is the negative Devill not only doubting but denying 〈◊〉 the truth thereof A Serpent hath a double tongue under one is the gall of bitterness which is doubtfullness under the other is the poyson of Aspes which is open unbeliese The first speech dixÃtne is called sibilus Serpentis but his last
eam gustare therefore it seemeth that it went even against her stomack so much as to name it besides this she also 〈◊〉 the Commandement making it heavier than indeed it is amplifying the severity thereof making it as heynous and odious as may be saying we are forbidden not only to eat of it but also we are restrained so much as once to touch it which we see is not once mentioned in Gods precept for it was not a restraint of the fingers as to say touch not handle not but only of the teeth and tongue tast not neither eat of it To alter Gods word is a foul fault but with an ill minde to add or detract from it hath a grievous threatning and curse annexed to it both by Moses the first and St. John the last pen-man of the word of God we see then that this her addition is signum displicentiae which secret dislike of Gods Law being cast into mans hearts doth at last make them break out into that outrage and rebellion against it as to say Psall 3. 3. Let us break his bonds and cast away his yoke from us which are called the Sonnes of Beliall that is such as willingly would be subject to no Law it maketh men first in minde to esteem Gods word as a heavie burden Jeremiab 13 33 and it causeth men at last to say as they did John 6. 60. durus hic Sermo est quis ferat As therefore that is true which St. John saith 1 Jo. 5. 3. Qui deum diligunt iis man data ej us non sunt gravia so è contra we may inferre this generall rule Cui displicet praeceptum aggravat illud for want of will doth make Verbum veritatis esse Jugum Servitutis and so with offence the wicked ones of the world doe cast it from them Now we come to the punishment of which we say that as we ought to amplifie Gods goodness and liberality to stirre us up to obedience so we should enlarge and plainly set out Gods justice and severity that fear thereof might keep us from sinne But it is Gods judgement oftentimes seen that they which will not see Gods goodness by thankfulness shall not see fearfull vengeance untill they seel it because of the hardness of their hearts Eve which before so enlarged Gods restraint making a mountain of a 〈◊〉 molehill now is as farre wide on the other side abridging the penalty into two words whereof the one is but as it were half a word because forte sheweth that she half doubted of that she said for whereas God doubled both the argument of his liberality before saying comedendo liberè comedes and also the argument of his severity saying moriendo certè morieris the one the rather to make them obey the other to keep them from sinne Eve taketh upon her to single them both at the last because fear might not too much terrifie her she qualifieth with forte q.d. peradventure if we sinne you shall die and peradventure no so that the full perswasion of the truth and certainty of Gods word is decayed in her and indeed this is the behaviours and natures of all wicked ones by this né forte to incourage themselves to goe forward in sinne and transgression for if they did perswade themselves and fully believe the certainty of Gods word that God indeed would so severely punish sinne as his word doth shew no doubt then they would never dare to break Gods Law it would be as a bridle to pull them back from evill This her dealing then is an argument of the decay of her faith by wavering doubts for as she hath let goe her hold and hand-fast of love and liking Gods word and made the knot of faith very loose so now there is nothing but fear of punishment which enforceth her yet to hold her to God and to keep her back from open rebellion and disobedience for if it were not for ne fortè which doth trouble her minde if she were once sure of nequaquam moriemini instead thereof why then the match were fully made and she would without delay eat of it as we shall see hereafter Now we see unto what the Devill hath brought her love is gone faith is faint and fear is feeble hanging but by a small thread for she is come to that pass as to make death a peradventure a thing very doubtfull whether it will come or noe saying fortè moriemini whereas indeed she of all other things in the world might have been most fure of this and said certè moriemini for this is the Decree of God that seeing we dallyed with his judgements threatned and doubted of it as a thing of hap-hazard therefore God by his Decree hath made it a Statute of all other most certain never to be repealed or reversed to any for it is made a Law and Statute that all sinfull men shall once most certainly die to teach us that this threatning was not in vain and to make us not to dally with the fearfull judgements of allnighty God not to doubt of them as our Grandmother Eve did Now let us work the means and degrees by which the Serpent led her from innoceny unto finne First her mislyking conceit not content with Gods goodness but suspecting his hardness corrupted her will and decayed her love to God and delight in his word Then these questions cur nè corrupted her faith which shewed it self in her ne fortè so that faith being qualified instead thereof the Devill did plant doubt and unbeleefe love being allayed instead thereof he placeth discontentment and mislike God gave her sure hold 〈◊〉 and bound her to him by a threefold Gable which one would think should not be thus easie broken namely by love faith and fear but the Serpent having shorn asunder the cords of faith and also filed the links of love now all the hold she hath is only by fear which when the Devill seeth to be somewhat loose and that it stood upon fortè we shall see how suddenly he will snatch that out of her heart and so make her reach out her hand unto finne This then is fumus incendio praecedens we shall see the firie flame insue this smoke wherefore we must listen to the counsell of the Wiseman ergo nos quantum in nobis est è lubrico recedamus for where the Serpent hath made the ground slipperie there our nature can scarce stand upright let us not therefore give any occasion to the Devill open not any gappe to his temptations as she doth but resist the Devill and he shall flye from thee without doing thee hurt And thus much of the first part of their conference Dixit vero Serpens ille mulieri non utique moriemini Novit enim Deus quo die comederitis ex eo aperturos se oculos vestros vos fore sicut Deos scientes boni mali Gen. 3. 4.5 Novemb. 20. 1591. THese words doe
sinne but the occasion of sinne must be removed the inside and the outside must be taken away and therefore David Psal. 119. 20. saith not only iniquitatem 〈◊〉 viam iniquitatis move à me Domine take from me O Lord the way of iniquity The Seer is active the 〈◊〉 is passive say the Fathers which was her yeelding to 〈◊〉 behold the tree who telleth Eve as it were you have libertie to see and to have your eyes to wander about the world God himself Numb 15. 39. would have them have fringes upon the border of their garments that even by looking of them they might remember all the commandements of the Lord This is Jobs protestation in Job 31. 7. that he hath not walked after his eye he hath not accomplished the lust of his eye The eye enticeth the heart to sinne By apparel the eye is inticed to pride which as the Fathers call it is vexillum superbiae the standard of pride nidus luxuriae the nest of lasciviousnesse And by the standard of pride thinking to be as Gods and by the nest of laseiviousnesse we are drawn to beleeve the words of Sathan and to sacrifice unto the Serpent If Abraham in chap. 19. 28 looking toward Sodom and Gomorrha did behold and see the smoak of the Land as of a furnace it was because he was not commanded to the contrarie But in 17. verse of the same chapter Lot might not look back upon Sodom which was full of vain pleasures for he was forbidden to look behind we must rather suspect our infirmitie with Lot than think to look and to be constant as Abraham Better it is not to behold the pleasure of the 〈◊〉 because it was forbidden than by beholding it to fall from her obedience Let not us look upon vain pleasures least we fall with Eve It is the counsell of our Saviour in Mat. 〈◊〉 29. If thy eye cause thee to offend pull it out and cast it from thee he meaneth that we should pull away vanitie and wantonnesse from our eyes and that we should refrain our eyes from beholding vain pleasures For faith a Father very well nisi tu caveas unlesse thou be carefull of thy eye hereafter thou wouldest have wished that he had meant the pulling out of the eye it self that so by not seeing vanitie and by losing thy eye thy whole body might be delivered from Hell torments The ancient Fathers doe observe out of Acts 5. 3. that by the eye Sathan filled the heart of Annanias and Saphira to conceale the monie he had for his 〈◊〉 It is the eye that maketh a meet soyl in the heart to entertain sinne but we must not entertain sinne nor retain the occasion of transgression Quum ergo videretur mulieri bonum esse fructum arboris illius in cibum gratissimam esse illam oculis ac desiderabilem esse arboris fructum ad habendum intelligentiam accepit de fructu ejus comedit c. Verse 6. Novemb. 25. 1591. THis last temptation as I told you was of the sense which by the eye allured Eve to eate that God had said you shall not eat at all for seeing the tree made her take the fruit and taste thereof by the sense supposing to have been as Gods and to attain knowledge Our Saviour Christ in Luke 17. 32. biddeth us to remember Lots wife who looked back to Sodom Gen. 19. 26. But he that secketh by the sense to save the soul shall lose 〈◊〉 So we must from hence remember not to look upon the tree least we eat of the fruit Now we will consider the object which she saw which is said to be the Tree the properties of which Tree are said to be three fold good for meat pleasant to behold and to be desired to get knowledge In this triplicitie first is the meat Secondly is the delight of the eyes Thirdly it is to be desired to get knowledge Which triplicitie first for the meat we doe reduce to the good that is profitable The delight of the eyes to the good whieh is pleasant And that it is to be desired for knowledge we doe reduce to morall good as it is in Prov. 19. 8. Here are all the Bonums utile jucundum and honestum Every man standeth upon three faculties the one is Vegitative the other Sensitive and the third is Reasonable Now by the three kindes of good of bonum utile jucundum and honestum he tempteth severally each of these faculties The faculty Vegitative whereby man liveth is allured in that it is said to be good for meat The facultie Sensitive of the sense is tempted for that by the second the eye which is the very chief of all the senses by the pleasure of the fruit is allured And for the third facultie which is reasonable he had this inticement That the reason should be advanced and should have greater knowledge In 1 John 2. 16. these are the three inticements of the world The first is concupiscence of the flesh or carnall pleasure The second is lust of the eyes which is the wantonnesse of the looks The third is the pride of life or ambition and with these was Eve inticed as eye service pleaseth men Coloss. 3. 22. so pleasure delighteth the eye here the lifting up the eye to be as Gods and the curiositie of knowledge the one is the pride of sense the other is the pride of reason She supposed that in the tree there was not only utile and delectabile but even omne desiderabile what ever good might be desired She took this tree to be as the Pandora of the Heathen wherein were all the gifts and graces to be desired to be found And by the eating of this tree so adorned with all things she accounted to be Mistrisse of all pleasure of all knowledge Good for meat First It was good for meat True it is that man must have meat to preserve life cibus enim habet umbr am naturae nostrae meat hath the shadow of our nature we are bound in a statute and strong band by meat to save and preserve nature this is the band of necessitie which he hath bestowed not only to eate of one tree but he had the varietie of all And though God had allowed him many more trees than ever he could eate of yet he will be looking upon the only tree God hath reserved to himself yet must she needs desire to taste of fructus vetitus the forbidden fruit She is so dainty mouthed that she must needs eat thereof though even with a curse she were forbidden it thinking because it was forbidden it would be more pleasant for as Salomon saith stolne waters are sweet and hid bread is pleasant Proverbs 9. 17. It is a general fault of all Mankinde to desire to eat or to have that is forbidden or that we ought not In 1 Chron. 11. 17. David longed to drink of the waters of the well of Bethlehem which were the
his too much safe in not taking pains to withstand her is labour and travail wherein is observed a very just analogie between the sinne and the punishment I come now to the particular sentence against the Serpent wherein before we can intreat of it there are two questions to be handled First when he speaks of a Serpent we ask What Serpent because there is a visible Creature called a Serpent but so also there an old Serpent which is the Devill or Satan Apoc. 12. that is a spirituall and mysticall Serpent as well as a naturall and bodily Serpent and the Sentence is against both and as it is certain according to the letter all cannot be meant of the one so neither can it be meant of the other therefore as the ancient Fathers teach it is mystically and not literally meant of both for as it is said that the Devill eats no dust so for the other Serpent we say not that the seed of the Woman shall bruise his head therefore is it to be referred to both the naturall Serpent as well as the other as our Saviour Christ John 3. 14. by the elevating of the Serpent in the wildernesse shews there is another Serpent to be lift up that is the Sonne of Man By our Saviours warrant that this stretcheth as to the spirituall Serpent called Satanas so to the naturall Serpent also In the second place we inquire Whether it were in Justice that that Serpent should be punished in so much as being a bruitish Creature without understanding he could not understand that which he was set about by the Devill The answer is That it was great Justice as to punish sinne it self so the instrument all cause of it For the Creatures being created for the benefit and service of Man when it became a cause adjuvant in the destruction and overthrow of Man so as he loseth the blessings and becomes subject to the curse in this case it was but Justice to punish that Creature It will better appear of like importance the righteousnesse of which dealing is in the Law for Exod. 21. 28. God saith If an Oxe gore a Man that he dye the Oxe shall dye And the reason of man doth accord to it and Levit. 20. 15. If a man lye with a beast the beast shall be slain But that which the ancient Fathers stand most upon is this That the body of Man the arms and other parts and joynts of the body are nothing but the instruments of sinne as the Apostle speaks Rom. 6. 13. The members of the body are but weapons of unrighteousnesse We make no question but the body may be whipt or burned the eares and hands may be cut off howbeit the sinne is in the soul and the body the soul being gone out of it can doe no such act therefore the Sentence against the Instrument is according to Gods Law therefore God himself gave order that the golden Calf should be burnt to ashes Deut. 9. 21. there was a Sentence executed against a thing not only void of reason but without sense But more fully to our purpose is the judgement executed by Ezechia upon the brasen Serpent 2 Reg. 18. 4. If that sentence might be pronounced upon that Serpent that healed those that looked upon it then without question this sentence may be executed upon the naturall Serpent that was the Devills instrument to work mans destruction the rather if we add hereto that God had an intent not only to punish the Serpent but to make him an exemplary and visible chastisement that he remaining so the horror of him might strike into mans minde how he is punished and that thereby they might be put in minde to take heed that they be not the instruments and occasioners of sinne for here we see that they that are occasioners and helpers in any sinne are subject to the sentence of Justice And that may suffice concerning the outward Serpent for so the other which the Prophet calls the crooked Serpent Isay 27. and St. John calls the old Serpent Apoc. 12. there can no question be but that the sentence may justly and must reach to him that it is agreeable to equity and great reason in as much as it was he that spake in the Serpent that Qui in Serpente loquitur cum Serpente maledicatur saith Augustine and he doth receive it in that order because in the habit of a Serpent he presumed this as 1 Sam. 28. where the spirit that appeared in the likenesse of Samuell was called by the name of Samuell after the same manner the Devill making his apparition in the likenesse of a Serpent carries that name still In the Sentence it self we have to consider two things that is the Reason and the Punishment the reason comprehended in these words because thou hast done this therefore the punishment or Sentence followeth thou art cursed wherein there is yet another thing to be noted before the particular handling of it because in comparing this verse with the verses following we shall see a diverse course holden for there to the Woman and Man God saith Quare fecisti hoc alowing them their tryall and examination for the justifying of themselves before he proceeded to give sentence But no manner of tryall is allowed to the Serpent but saith he Quia fecisti hoc thou art cursed he is not permitted to come to his answer the reason is plain for if we take it spoken to the natural Serpent he being void both of reason and speech could render no reason he comes only under the cause instrumentall and for the other there was no reason of a reason either to be rendred by him or to be demanded of him for he was before condemned as the Fathers have noted Isay 14. 14. and out of the sixth verse of Judes Epistle And consequently being in the state of a Rebell was condemned already and so was not to have the benefit of the Law as Paul saith Rom. 2. 12. They that sinne without the Law shall perish without the Law as on the other side it is just ut qui sub lege peccat sub lege pereat but there is no reason that the benefit of Justice should extend to Rebels that are lawlesse and therefore in Militarie affairs we see that Military Law executeth such without sentence Again God knew that that which was committed by man and Woman came not by themselves but by the malice of the Devil and therefore he ordeined that they should have more favour and have their tryall that they to whom the malice of the Devil had been prejudicial to them the goodnesse and mercy of God should be beneficiall that they might be saved by the goodnesse of God that had been cast away by the envie of the Devill and therefore saith Augustine he seeks them out when they fled from him and not only so but he gives them a time to repent and a time of answer because there was in them hope of
him for the same should have provoked Cain to a godly emulation debuit fratrem mutatus imitari non amulari I have observed that nothing is done but upon emulation saith the Preacher Ecclesiastes the fourth chapter If that be taken away all desire of virtue will die That which we are to apply from hence to our use is that If Gods doings which are just be subject to the unjust construction of men as it falls out in Cain We ought not to marvel if our doing be hardly censured which many times are wrong notwithstanding howsoever we may rightly be reproved oftentimes for our doing yet God is alwayes to be acknowledged righteous when he is judged Psalm the fifth for he is righteous in all his wayes Psalm the one hundred and fourty fifth and no iniquity in him Psalm the ninty second Tum dixit Jehova Kajino Quare accensa est ira tua quare cecidit vultus tuus Nonne si benè egeris remissio si verò non benè egeris prae foribus est peccatum excubans Gen. 4 6 7. June 10. 1599 WHICH words of God do let us see Cain's sorrow of malice and envy that the sorrow of Cain was not the sorrow of repentance but of malice and envy and therefore he findeth fault with it saying Why art thou wrath and why is thy countenance cast down God knew no just cause of his sorrow and therefore it was not a good and godly sorrow but malicious and full of envy Gods first sermon the ground of all others These words contain a sermon of God and the first that was preached after man was sent out of Paradise and it is the seed-plot of all other sermons that is in the Prophets and Apostles To bring sinners to repentance In which generally we are taught as much as the Prophet after affirmeth of Gods goodness That he delighteth not in the death of sinners Ezekiel the thirty eighth chapter That he will not have any to perish but come to repentance in the second of Peter the third chapter and the ninth verse And hereof we have a plain example in Cain who is the first of all the reprobates which not withstanding God laboureth to bring to repentance Again here we see the blessednesse of mans state for albeit the Angels be of all creatures most excellent yet in these two respects mans estate is more blessed than the Angells For the sinne of Angells is incurable as Jude sheweth Jude the sixth The Angels that kept not their first estate but lost their own habitation are reserved by God in everlasting chains to judgment Whereas the sin of man may be cured Secondly in that God when he was to redeem the world would not assume the nature of Angels but tooke the nature of man in the second chapter to the Hebrews and the sixteenth verse For there is cure and physick for mans sinne as the prophet speaketh Let there be an healing of thine error in the fourth of Daniel and the twenty fourth verse Therefore the people acknowledged that albeit they have trespassed against God in taking strange wayes yet there is hope in Israel concerning this in the tenth chapter of the first book of Esdras And if yee repent iniquitas vestra non erit in scandalum Ezekiel the eighteenth chapter and the twenty second verse Meanes to cure the sin of man There is means to cure the sin of man Thirdly therefore seeing sin is not incurable we may not neglect sinners but must labour to restore them as God dealeth here with Cain And this is the duty 〈◊〉 both the Prophets and Apostles doe stirre us up We desire you to admonish them that are unruly in the first to the Thessalonians the fift chapter and the fourteenth verse And he that converteth a sinner from his way shall save a soul James the fift chapter and the twentieth verse Gods word Physick for the soul. Further we learn that this cure is wrought of God by means of his word for that is the physick of the soul and the balm of Gillead Jeremie the eighth chapter and the twenty second verse And not only by the rod but also by discipline as appeareth verse the eleventh Fiftly As the diseases of the soul are double so is the spirituall medicine of Gods word double 1. of comfort When Adam and Eve were cast down with sorrow for their sinne then God cured them with the word of comfort telling them of the blessed seed in the third chapter of Genesis amd the fifteenth verse 2. of reproofe But here he meeteth with one of another disease and ministreth to him the word of reproofe rebuke and threatnings In respect of the one the word it self is compared to honey Psalm the nineteenth and the tenth verse and in respect of the other the Ministers of the word are called the salt of the earth in the fift chapter of Matthew and the 〈◊〉 verse The one is the word of mercy the other the word of judgment The one is set out by the oyle poured in the wounds of the sick man whose nature is to supple the other is signified by wine which hath a peircing power Luke the tenth chapter Therefore out of Christ's side came out only blood but water also John the nineteenth chapter and the thirty fourth verse There is a cure both by compunction of heart through sorrow in the eleventh chapter to the Romans and by unction that is by the Holy Ghost which anoynteth us with the oyle of gladnesse Therefore we must marke what disease the soul hath for it is as unkindly to heal wounds with sweet words as it is in the sixth chapter of Jeremiah as to apply oyle to those parts that require 〈◊〉 The parts of the sermon are four And by ancient Writers are reduced to these four uses of holy Scripture which the Apostle noteth in the second to Timothie the third chapter and the sixteenth verse To reproofe belongeth Why art thou angry and why is thy countenance cast down To doctrine If thou doe well sbalt not thou be accepted To correction If thou doe not well doth not sinne ly at the dore Lastly for instruction he telleth Cain that albeit the desire of sinne doe assault us yet it shall not have dominion over us Or as other interpret this place it containeth 〈◊〉 motives and arguments why sin should be hatefull to us First because sin is a 〈◊〉 thing and such as no reason can be given for Secondly it will deprive us of our reward Thirdly not only so but we shall be cast down into hell to be partakers of the wrath of God for ever Fourthly albeit the Devill doe labour to make us commit sinne yet the seed of the Woman shall give us grace and strength to resist sinne and the desire thereof In the first part are two questions Question of the minde One of the minde Why art thou angry Quest. of the
done amiss doe as the Hebrewsspake put their trust in the strength of their fâce and in deceitfull lips saying with them Job the twenty fourth chapter Quis me vidit or with her in the thirtieth chapter of the Proverbs that having committed sinne wipeth her mouth and saith Non seci For albeit Cain would not confesse his sault but denyed it saying Nescio and not only but excused his sinne 〈◊〉 without charity toward his Brother so without all humilitie or modesty to God that he was not bound to take care of Abel yet for all that God proceedeth to convict him The verse stands of two parts First the question Quid fecisti Secondly a plain detection in the words following For the first point there are diverse exceptions For the nature of this question some make it a new question touching the same thing that God asked in the former verses Others referre it to Cains deniall as if God should say What hast thou done in saying thou knowest not If we understand it to be a second question then we are to remember what the Prophet saith in the sixty second Psalm that God speaketh not once but twice to shew that he is mercifull and that his oath is a true oath whereby he affirmeth that he desires not the death of a sinner in the thirty third chapter of Ezekiel and the eleventh verse for if a man do but say I have sinned and perverted righteousnesse and it did not profit me he will deliver his soul from going into the pit in the thirty third chapter of Job and the eighteenth verse so greatly is God pleased when men doe willingly 〈◊〉 their sinnes to him And that is the rea on that God having once already asked Cain Where is thy brother Abel doth now ask him again the second time What hast thou done which is all one in effect with the first question The other question seemed far off from the matter but this comes more near to the point Wherein God doth more presse Cain as if he should say thou hast done this murther I will have thee confesse it Which is all one with that speech of Joshuah to Achan My son give glory to God and confesse Joshuah the seventh chapter Wherein he willeth Cain to do as they did of whom Luke recordeth that they came and confessed and shewed their works Acts the nineteenth chapter for it is Gods will that we should call to minde our own deeds before he come to set before us the things which we have done Psalm the fiftieth But others referre this question to Cains deniall why didest thou not confesse thy fault that I might have had mercy on thee Wherein we see that verified that the Prophet affirmeth of God in the second chapter of Joel That he is sorry for our afflictions and withall it is an admonition teaching us our duties For God maketh two sermons to Cain one before he sinned verse the seventh the other after he had sinned in these words Ubi est Abel frater As by the first he 〈◊〉 us to say with Paul in the ninth chapter of the Acts of the Apostles Quid faciam so when we have sinned we must smite our hearts with David in the second of Samuel and the twenty fourth chapter and say as the prophet speaks Jeremiah the eighth chapter and the sixt verse quid feci Gods question to Cain doth plainly 〈◊〉 to us thus much that when we have sinned we must repent us of the evill and say what have I done for if man repent not that he hath sinned against God God will repent that he hath made man Genesis the sixt chapter and the sixt verse but there is to be noted further in this question that the reason thereof is that Cain by murthering his brother did not only shew himself like the Devill that evill one as St. John calls him in the first of John the third chapter and the twelfth verse who was a murther from the beginning but that he sheweth himself like unto him in denying the truth as the Devill is said to be the Father of lies John the eighth chapter The detection of Cains Crime is in these words the voice of thy brothers blood 〈◊〉 to me from the earth God goeth forward and sheweth that although the Devill doe stop Cains mouth that he will confess his fact yet all is to no purpose albeit he himself will not say he hath killed Abel yet God setts before his eyes the things which he hath done Psalm the fiftieth and the twenty first verse Concerning these words there are two interpretations First that Gods meaning in these words is that howsoever man needs an Accuser yet he needs none for he knoweth who is guilty though there be none to accuse that man heares nothing but vocall speech but God heares blood speak as God doth loquisurdis so he doth audire muta He calleth those things that are not as if they were Romans the fourth chapter he makes things deaf to hear and 〈◊〉 things speak which are dumb as he heard Moses though he spake not a word Exodus the fourteenth chapter Man cannot see in the dark without the light But the darknes and the light are all one to him Psalm the one hundred and thirty ninth All things are naked and bare before his eyes Hebrews the fourth chapter so that he needs no Accuser Secondly the other sense is the fuller and the more generally embraced which is this though the person guilty being arraigned will not confess himself and albeit there be none to accuse him yet he escapes not as for the Accuser there could be none for there were now but three persons upon earth Cain himself and his Father and Mother as for Cain he denyed the deed as for Adam and Eve who were his Parents such was their naturall affection that they could not finde in their hearts to accuse their Son though it were for killing a Child that was more deer to them than he was Of which compassion we have a like example in the Widdow of Tekoah in the second of Samuel the fourteenth chapter and therefore as Ambrose saith quis potuit alter occidere Abelem though there be neither confession nor accusation yet God proceeds to convince him and grounds himself upon the grievousness of his sinne The voice of thy Brothers blood cryeth to me This kinde of proceeding in Judgment is usuall though Juda spake not a word himself and there was none to accuse him yet he was convinced by those tokens which he left with Thamar Genesis the thirty eigthth chapter and the twenty sixt verse And the Garments of Joseph which he left with his Mistris when she enticed him was thought evidence enough Genesis the thirty ninth chapter so we see that albeit there be neither confession nor accusation yet God proceeds against Cain by conviction and he doth convince him not by the voice of persons which is the more usuall witnesse but per vocem
that it was a confession without any petition or prayer for pardon and he made no prayer because he had no hope and no hope for that he wanted faith We must therefore beware that we deferre not our confession and repentance but speedily return to God for that is the cause that he bears with us he might presently consume us after we have sinned but he spareth us for repentance as the Prophet speaketh in the thirtieth chapter of Isaiah Expectat Deus ut miseriatur and his mercy is extended to all sinners upon condition of repentance Albeit Nebuchadnezzar were a grievous sinner yet the Prophet telleth him in the fourth chapter of Daniel if he break off his sinnes by righteous dealing and his iniquities by mercy to the poor Erit sanatio erroris And the Prophet to them that had given themselves to Idolatrie saith If you turn your iniquitie shall not be to your destruction Ezekiel the eighteenth chapter and the thirtieth verse Therefore the Godly man saith Wee have trespassed against God wee have taken strange wayes yet now there is hope in Israel for this Exodus the tenth chapter and second verse Which is a point very materiall for if hope of mercy and forgivenesse be cut off sinners will fall into their case that said desperatly in the eighteenth chapter of Jeremiah and the twelfth verse We will walk in the stubbornesse of our hearts or else as the Apostle speaketh They will be swallowed up of too much heavinesse in the first epistle to the Corinthians the second chapter that is without hope of mercy men fall into desperate hardness of heart or into desperate fear sorrow so as they cannot be comforted And this is it which the Devill desires to the end he may bring this to pass As in the beginning he took exception against one tree charged God with niggardliness envy albeit he could not charge God for all the trees of the Garden in the third chapter of Genesis and the fift verse so albeit it be impossible for the Devill to perswade Cain that God will not forgive sinnes because in as much as if God be extream to mark what is done 〈◊〉 and enter into judgement no man can be justified in his sight Psalm the one hundered and thirtieth and Psalm the one hundred fourty third therefore he must needs forgive sinnes unlesse he will shew that he hath made all men for nought Psalm the eighty ninth yet he tels him that howsoever sinnes may be forgiven yet Cain's sinne cannot be pardoned He tels Cain that a 〈◊〉 there of his Brother and such a one as denyeth the deed with such presumptuous and proud answers cannot have pardon But the error of Cain stands herein not that he is perswaded that his sin is great for murther no doubt is a great sinne but that he thinketh it so great as it could not be pardoned as if Gods mercy were not great enough for his sinne were it never so great Cain's error then as we see is Major iniquitas quà m propitiatio Which error God doth most of all detest First for that it doth prejudice his Power as if he that is Almighty were not able to pardon the sinnes of wicked men Secondly It doth prejudice his truth for God affirmeth of himself That he forgiveth iniquity transgression and sinne Exodus the thirty fourth chapter and the seventh verse which is the sinne that Cain speaketh of here The Prophet saith of God in the one hundred and thirtieth Psalme He shall deliver Israel from all his sinnes He hath shut up all under sinne that he may have mercy over all Romans the eleventh chapter And as he came into the world to save sinners so primos peecatorum in the first epistle to Timothie the first chapter and the sixteenth verse This Cain could not be ignorant of having heard of the promise which God made That the seed of the woman should break the Serpents head that is as we have shewed the head and chief sinne that the Devill can infect the soul of man withall Thirdly This error doth derogate from his goodnesse which makes it more odious to God for Gods mercy hath a preeminece above his justice Psalme the one hundred fourty fifth his mercy is above all his workes And as the Apostle saith in the second chapter of James Mercy triumpheth over Justice Therefore the sin against Gods Mercy is more grievous Again It is the more odious in Gods eyes because it takes from him the Glory of his Mercy which is essentiall and naturall in God for his Justice groweth out of man and he is said to be just not so much in regard of himself as in respect of his dealing towards men in that he rewardeth the good and punisheth the bad But as for Mercy it is naturally in him and a part of his Essence But his Justice commeth from without for when men provoke him by their sinnes then he saith Isaiah the twenty eighth chapter and the seventeenth verse Judgment will I lay to the rule and righteousness to the ballance Therefore if we conceive of God as a hard Lord whereas we see he is ready to forgive ten thousand talents to his Servants Matthew the eighteenth chapter or think him to be a hard Father whereas he is most kinde to naughty and unthrifty Sons Luke the fifteenth chapter We doe derogate against his mercie and goodness who in respect of his naturall inclination to mercy is called mercy Psalm the fifty ninth and the seventeenth verse wherefore as the Apostle said to the Jewes Acts the thirteenth chapter and the fourty sixt verse Seeing you have put the word of God from you and judged your selves unworthy of eternall life so if any man by taking an 〈◊〉 opinion of Gods mercy doe put it from him and judge himself unworthy of mercy there is no hope that he shall ever obtain forgiveness but he must either fall into that desparare hardness of heart that is mentioned Jeremiah the eighteenth chapter or else be continually tormented with a wounded spirit Proverbs the eighteenth chapter and be swallowed up of heaviness in the second to the Corinthians the second chapter Touching Cains conceit it is certain if his sinne cannot be pardoned it is either in regard of the sinne it self or of Gods justice but neither of these are any such hindrance that they ought to draw us to that which Cain saith Touching sinne it is not a thing impossible to obtain pardon for it First Because sinne is the work of a Creature which is finite and therefore can doe nothing but that which is finite But God is infinite and of his greatness there is no end psalm the one hundred and fourty sift And therefore look how much God is greater than man so great is his power to thew mercy and consequently it is not possible that his mercy should be overcome of our sinne and miserie Secondly peccatum hominis est infirmitas hominis that is sinne
he doth not his case is like the case of Esau Genesis the twenty fift chapter he cared not for his Birth-right no more did Cain take any care for the presence of God but thought it a matter not worthy to be reckoned of Secondly We see that Cain goeth not out against his will nor tarries till God send him out of his presence as he sent Adam and Eve out of Paradise setting a Cherubim to keep the way Genesis the third chapter there was no such execution or warrant from God for Cain but he first casts out himself whereby we see it was an hypocriticall complaint that he made that he was cast out from the presence of God verse the fourteenth in that he goeth out of himself without any violence offered to him A Child will not at the first bidding go out of his Fathers presence though in his anger he threaten him no more should Cain he should have been of Jacobs minde Genesis the thirty second chapter I will not let thee goe till I have a blessing But we see Cain doth of himself voluntarily leave Gods presence which sheweth plainly that the cause of Cains grief was not Gods displeasure but his punishment laid by God upon him and not the spirituall part of his punishent but the earthly Thirdly the casting out of Gods presence was threatned as a punishment and therefore ought to be born patiently but to make poenam excommunicationis crimen apostasiae is a great aggravation of his sinne that is to take occasion by the censure of the Church to bring in Schisme is a grievous aggravation of the offence But as we have seen that Cain was the first Author of heresie for that he thought any thing would serve Gods turn the 〈◊〉 and meanest things were good enough to offer to him whereas Abel offereth the best he could finde so he is the first that brings up Schism and Apostacy for the Sentence is not executed upon him but through an evil heart of unbelief as the Apostle speaks Hebrews the third chapter He doth depart of himself from the living God Soe we have these three things in his departure First It is not upon any just 〈◊〉 It is voluntary Thirdly He departs so as he makes the penalty of his sinne the matter of a greater sinne Secondly Touching his removing to remove of it self is not evill but in regard of the place from whence if with Abraham we depart from a country of Idolatry as from Ur or as Lot from Sodom a City full of all sinne or with the Hebrewes out of a place of vexation and cruelty such a departure is good but to depart from a good place that makes the motion evill but for Cain to depart out of the presence of God is all one as if the sick person should leave the Physitian St. Peter indeed in great astonishment said to Christ exi a 〈…〉 enim sum but after being better advised when Christ said 〈◊〉 ye also goe away his answer is John the sixth chapter and the sixty eighth verse Domine ad quem ibimus tu habes verba 〈◊〉 vitae whereupon Augustine saith Lord if thou 〈◊〉 have me depart from thee shew me such another as thou art otherwise I will not leave thee till thou receive me into thy favour This presence of God was some certain place of Gods appearance as the place whither he went was a country by Paradise called the Land of Nod. Therefore the place whither he went being a locall motion the place from which he departed must needs be likewise locall From this place of Gods presence Cain went out to dwell in the land of Nod. The effect of which words is after set down in one word for the place wherein God appeared to Jacob when he slept was called Bethel Genesis the twenty eighth chapter the same place also is called Penuel Genesis the thirty second chapter and the thirtieth verse so that the place of Gods appearance was some one piece of the earth where the Altar was upon which Cain and Abel offered their sacrifices where God did usually appear Even as we also have an Altar Hebrews the thirteenth chapter where we have Christs presence as he affirmeth that where two or three be gathered together in his name he is present among them Matthew the eighteenth chapter like as they that come together to hear the word are said to be present before God that is in the presence of God Acts the tenth chapter The point that wee are to gather hence for our instruction is That we concieve of the Church and place of Gods presence as we doe of the place of the Princes presence for we reverence such places though the Prince be absent so ought we to reverence the places of Gods presence though we have no visible apparition of his presence for such places are his rest for ever where he promiseth to dwell Psalme the one hundred thirty second They are also his footstoole and therefore are to be reverenced As Psalm the ninty ninth Fall down before his footstool for he is holy Therefore to depart from the Church is to depart from Gods presence no lesse than Cain did But Gods will is we should not depart out of the place of his presence no more than we would out of the presence of his favour and we must make a conscience how we goe out of such places because God is not mocked When men have no religion it is said of them Psalm the fourteenth They call not upon God as for the preaching of the word they count it onus Domini Jeremie the twenty third chapter It is as tedious to them to hear sermons as to carry burthens upon their backs And for the spirituall food offered in the Sacraments it is to them as Manna was to the Israelites A light meat which their soul loatheth Numbers the eleventh chapter And as for the Church and Congregation of the faithfull the opinion that the world hath of them is very mean as the Prophet saith in the thirtieth chapter of Jeremiah This is Sion whom no man seeketh after But they that are so affected towards the service of God and the places of his presence are animales spiritum non habentes as Jude calleth them they have no favour in such things and therefore they care not for them but like Cain doe goe out of them and make no reckoning Of whom the Apostle saith truly in the first epistler of John the second chapter and the ninteenth verse They went out from us yet 〈◊〉 de nobis that is they were not the members of the 〈◊〉 for then they should have selt them when they went For those things that are not members of the body may easily be taken away as the hairs of the head and the nayles but take away any member of the boby and it will be painfull Therefore they that depart willingly from the Church and place of Gods presence are not members but
like 〈◊〉 Psalm the fourty ninth so we see their earthly felicity turne 〈…〉 miserie Therefore we must not dedicate our selves wholy to the world as Lamech we may not desire to be of that absolute power and force that no man shall be able to resist We may not only seek to delight our selves with musick to drink wine in bolls Amos the sixt chapter and the sixt verse That was it that Cains Enoch desired we must have respect to the second Enoch and so desire to be well in this world that we may also be well in the next world that as he is in heaven in glory so we may be in glory with him The beginning of worldly mens desire is Cain that is the getting in of wealth the end is Naomi that is pleasure and enjoying of it that was the course of the covetous rich man Luke the twelfth chapter I will pull down Barns and set up bigger and gather my corn thither and then say to my soul thou hast enough take thy pleasure but as Naomi was turned into Mara so this pleasure is turned into bitternesse Ruth the first chapter The pleasure which worldly men enjoy here is turned into the dreadfull torments of the world to come On the other side the generation of the godly begins with Enosh Genesis the fift chapter and the sixt verse and ends in Noah Genesis the fift chapter and the twenty ninth verse that is their beginning is sorrow but end in rest as the 〈◊〉 saith Psalm the one hundred twenty sixt They that sow in teares shall reap in joy the end of wicked mens pleasure is bitterness but the godly after sorrow are made partakers of rest in the evill day Therefore as the Scripture hath a use for correction and instruction so here not only they are corrected that follow the generation of the wicked posterity of Cain but we are instructed to follow the generation of the godly Tum dixit Lemec suis uxoribus O Hada Tzilla audite vocem meam uxores Lemeci auribus percipite Sermonem meum nam virum interfecero ad vulnus meum etiam adolescentem ad tumicem meum Cum septuplo sit vindicandus Kajin utique Lemec septuagies septies tanto Gen. 4. 23.24 Januar. 20. 1599. IN Lamech who was the seventh from Adam by the line of Cain the Holy Ghost propounds the example of a perfect wicked man as in Enoch the seventh from Adam by the line of Seth he sets out the pattern of a man perfectly righteous Concerning Lamech we heard his name is an oppressor First of chastity by violating Gods institution making three in one flesh where God saith two shall be one flesh and then of charity by proclaiming to the world that no man should hurt him but he should die for it So that where there are two wayes that overthrow that excellent virtue of love and charity that joyns man to God we see that Lamech by turning love into fleshly lust and charity into hatred and revenge gives the world an example of both In both he justifieth Cain as the Prophet saith of Juda That she justifieth Samaria and Sodom because she exceedeth them in their abominations Ezekiel the sixteenth chapter and the fifty first verse for Cain was content with one Wife but Lamech gave the reins to lust so as he took two and though Cain murthered Abel his brother yet he adds not murther to murther as Lamech did who saith That first he slew a man in his wound and then a young man in his hurt but to these two he adds that which the Wise-man calls profundum malitiae that is contempt Proverbs the eighteenth chapter and the third verse For then is a man come to the depth of wickedness when he contemnes God and his word and this is it which the Sonne of God calls the depth of Satan Revelations the second chapter the twenty fourth verse for he scoffs at Gods words which he spake concerning Cain verse the fifteenth saying If Cain shall be avenged seven fold truly Lamech seventy times seven fold verse the twenty fourth Secondly We doe not consider this by it self which Lamech did but we consider him as by this sinne he became the corrupter of mankinde so as it may be said of him that he made the whole world to sinne as Jeroboam made Israel to sinne for he was the first that brought in the sinne of uncleanness and cruelty which are as the Prophet speaks Psalm the eighteenth and the fift verse Torrentes Belial that is the floods of wickedness which brought destruction upon the old world Genesis the sixt chapter For as one saith there was priùs eluvio vitiorum before there was any deluge of waters for so the Holy Ghost witnesseth that the wickednesse of man was great upon earth and the earth was filled with cruelty and all flesh had corrupted his way and all this proceeded from his example for he gave the world a pattern to give the reins to lusts and make no conscience of bloodshed which brought destruction upon them Thirdly When as he had contrary to Gods Ordinance taken two Wives Adah and Zillah the one that set her felicity on painting of her face like Jezabel in the second of the Kings the tenth chapter the other to be to him as Herodias was to Herod Matthew the fourteenth chapter When God for all this spared Lamech and did not punish him as he deserved but rather blessed him with Children and earthly prosperity yet he is not any thing the better for Gods mercy but growes from one sinne to another till his sin became as the Apostle speaketh Romans the seventh chapter Out of measure sinfull and till the chief sinne appear in him which is even the head of the Serpent In whom we finde that verified which the Preacher saith Ecclesiastes the eighth chapter and the eleventh verse that if God presently punish any sinne he is counted cruel But when sentence against an evill work is not executed speedily then the hearts of the children of men are fully set to doe evil as the Apostle also sheweth That whereas Gods patience and long-suffering should lead us to repentance the wicked abuse his goodness and take occasion thereby to add sinne to sinne and so to heap up wrath for themselves against the day of wrath Romans the second chapter and the fourth and fist verses The discovering of these sinnes is plainly opened in this oration which Lamech makes to his Wives for sinne discloseth it self two wayes either by Cains way that is by the eye or countenance as Cain when his heart grew malicious shewed it presently in his countenance verse the fifteenth or else Lamechs way that is by the some or froth of the mouth for we see here according to Christs rule Matthew the twelfth chapter That Lamechs mouth speaketh from the abundance of his heart for the tongue is the Trumpet of the minde and as a Galilean may be known by
odious considering his horrible sinne and the 〈…〉 which God laid upon him for it but here we 〈◊〉 〈◊〉 names Cain himself as before he called his Sonne 〈…〉 〈◊〉 that he is not 〈◊〉 that the name of Cain should 〈…〉 so that he is without all fear of the example of Cains 〈◊〉 for he treads it under foot and this is a signs of 〈…〉 when exemplary punishments will not make a man afraid 〈◊〉 yet we see not the height of his sinne 〈◊〉 having both cast of 〈◊〉 and buried all fear both of God and man he 〈…〉 God 's 〈◊〉 and contemns them If Cain be avenged seven fold then Lamech seventy times seven fold which being the very words of God as we see verse the fifteenth as God himself spake to the wicked Psalm the fiftieth Why dost thou preach my law and take my covenant in thy mouth so it may be said what should Lamech doe with Gods words in his mouth if he did call them to minde to the end they might convert him it were well but he perverts the words of God and scoffs at them If Cain be avenged seven times then Lamech seventy times seven times Wherein first he saith he will be revenged Secondly he argues if Cain then much more he Thirdly he goeth further and because some might say to him why you may be killed your self you are but a man therefore he answers let him kill me that will he that kills me shall be avenged seventy times If Cain shall be avenged seven times then Lamech seventy times seven times as if he should say now is the seventh generation ended Though Cains posterity be most prophane yet it doth as well as Seths for we are Great Grasiers of Cattel we have Instruments of musick therefore that which God said of Cains punishment If thou doe evill sinne lyeth at the dore is nothing so Lamech doth like an Infidel say all that God saith is nothing But if we yet look more narrowly into this speech of Lamech there is a further thing in it for if he argues thus if Cain be avenged seven times then Lamech much more What is his ground to make this conclusion Surely this wicked perswasion That the more a man sinneth the more he shall be respected of God for Lamech was the greater sinner Cain contented himself with one wife but Lamech took a second Cain killed but one but Lamech first killed one after he killed another and therein justifieth Cain as an Innocent in respect of himself Cains offence was sub lege occultâ he heard no more But that if thou doe evill sinne lyeth at the dore but Lamechs sinne is sub lege manifestâ for he seeth an example of Gods punishment upon Cain for his murther therefore seeing Lamech is the greater Offender and seeing pro mensura peccati erit plagarum modus Deuteronomie the twenty fift chapter it stands not in reason that if Cain being a lesser sinner be avenged seven times that Lamech being a greater offender shall be avenged seventy times seven times therefore this is open blasphemie against the justice of God who as the sin is greater so inflicts a greater punishment He reasons thus seeing God will avenge a murtherer it is a signe he loves them therefore he will love me for Cain was but a young murtherer he killed but one but I am an ancient practiser of this sinne I have killed two therefore he will see that I shall be much more avenged as if he should say the more sinner a man is the more he shall be favoured of God That is his reasoning One step further we are yet to arise in the consideration of his argument for thus he saith God hath prophesied concerning Cain that he that killeth shall be avenged seven times and I will prophesie concerning my self if any kill me he leaves not vengeance to God but chooseth vengeance for himself Cains seven times will not serve him but he must be avenged seventy times more If we lay these things together that is his vain boasting and his threatning with the irreligious and most wicked consequence that he 〈◊〉 that if God respect Cain a sinner he will much more respect him because he is a greater sinner This will shew that Lamech is not only past shame but without all fear he is so farr from shame and grieving for his sinne that he brags of it If this be not the Serpents head and the chief sinne that can be that is the breathing out of blasphemies against God and threatnings against man I know not what is It we compare Lamech the Serpents seed with Christ the seed of the woman we shall see that he being asked of Peter how oft he should forgive his brother Matthew the eighteenth chapter useth the same stiles concerning mercy and forgiveness which Lamech useth touching revenge that is to forgive till seventy times seven times whereby he teacheth Peter to multiply forgiveness because he himself shall need to have many sinnes forgiven him to teach us that in shewing mercy we must follow the rule which the wicked keep in revenge We see Christs testament for the shedding of blood that he will have mercy shewed but Lamech will have revenge extended to seventy times seven times whereas Christ will have mercy extended The one is the corrupter of charity the other the restorer therefore we must hearken to him we see what became of Lamech and his posterity Job saith of them that as the floods of wickednesse went over their soul so it brought upon them a flood of water whereby the whole world was drowned and then those mighty Gyants gemebant sub aquis These things being before us serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prove us correct us that we grow not past shame past grief and 〈◊〉 that we sall not into that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephesians the fourth chapter that is without all feeling and fear to sinne with greedinesse for then are we worse than bruit beasts We must therefore take 〈◊〉 of Lamechs example in using Gods word to jest and 〈◊〉 at it Though wee cannot bur sin yet we must keep 〈◊〉 in our 〈◊〉 and blush at the consideration of our sinnes and not sear our consciences as with a hot iron in the first epistle to Timothie the 〈…〉 but be sorry that we have offended and fear the 〈◊〉 of God which we see 〈◊〉 upon others But if these passions of Lamech doe overtake us we are in a 〈◊〉 case and in the 〈◊〉 of sinne We must shew out selves as 〈◊〉 in doing good as he boasted he was mighty in doing evill Cognovit autem denuo Adam uxorem suam quae peperit filium vocavit nomen ejus Schethum nam reposuit mihi Deus inquit semen alterum pro Hebelo quum ipsum interfecit Kajin Gen. 4. 25. Januar 27. 1599. THIS verse containeth the birth of Seth and it is as the Sunne comming out of a thick cloud or as a
case in the bitterness of her soul received from the Lord a blessed seed that was Samuel who restored religion and setled the state of the Kingdome in the first of Samuel the first chapter and the sixteenth verse but it is most plain in the birth of Solomon for after Davids great fall and the grievous punishment that God laid upon him upon his great repentance which followed whereof the fifty first Psalm is a perpetuall monument God gave him a Sonne that was Solomon the like whereof was never before nor hath been since in the second of Samuel the twelfth chapter As on the other side they that are born according to the flesh and begotten in the strength of nature prove wilde and rebellious as Israel and Absolom and of a contrary disposition to them that are born to them that are in the state of grace Secondly For his name and that little Sermon which Eve makes touching his name that is she called him Seth and renders a reason quia posuit eum 〈◊〉 semen aliud pro Abele quem occidit Cain In which Sermon there is no one word which hath not its severall sense It is said First He is positus Secondly By God Thirdly As a seed Fourthly Another seed Fiftly instead of Abel Sixthly Of Abel whom Cain slew For the term of putting or setting we have it in the third chapter of Genesis and the fifteenth verse where God saith I will put enmity Psalm the hundred fourty eighth He sets them a law Proverbs the twenty second chapter and the twenty eighth verse Remove not the ancient bounds which thy Fathers have set in the first epistle of John the fifth chapter The whole world is set on mischeif By which setting or putting is added stedinesse and permanency But we shall see the nature of the word most plainly in the twenty eigth chapter of 〈◊〉 Pono in Zion lapidem where it is used for laying a foundation or for the setting of a rift or graffe or root which as we know is set to growe and not to be pulled up by and by there is the sense of the word set or put In which sense it is not only referred 〈◊〉 to Abel who as we know was a transitory and no permanent seed for he was no sooner shewed to the world but presently he 〈◊〉 as taken away as one of whom the world was unworthy Hebrews the eleventh chapter But also to Cain whose land was the land of Nod To teach us That in the felicity of Gods Saints there is stedinesse and continuance but as for the pleasures of the wicked they continue not one hour but are uncertain So that it is in effect as if God should say before indeed I gave Abel but it was not my minde to have him continue but this seed whom I will give Adam shall stay so as neither Cain nor Lamech nor the gates of hell shall prevail against him Matthew the sixteenth chapter That is the meaning of the word set or put which was the first observation And this seting or putting receives great strength from the setter that is God whole weaknesse is stronger than the strength of man And therefore look what he sets shall continue to teach us that albeit the first Saint was taken away yet now he will have Saints to continue They shall not only be shewed to the world but shall have a foundation and take root being set by God Touching the wicked Eliphaz saith Their foundation is as an overflowing of water for they shall be carried away as Cains posterity was with a flood Job the twenty second chapter and the sixteenth verse But the righteous shall have an everlasting foundation Proverbs the tenth chapter For as when God will have a thing crooked no man can it make streight Ecclesiastes the seventh chapter and the fifteenth verse so what God will 〈◊〉 and have to take root it cannot be pulled up or removed Positi sunt ad hoc saith the Apostle in the first epistle of Peter the fourth chapter and the second verse and in the eighth verse They were ordained to stumble at the word Therefore being appointed by God to that end it is impossible they should be otherwise That is for the wicked On the other side Whom Christ taketh to his custody he saith of them in the tenth chapter of St. John No man shall take them out of mine hand and as the Apostle saith in the second to 〈◊〉 〈◊〉 second chapter and the nineteenth verse The foundation of God abideth sure and stedfast Novit 〈◊〉 qui sunt 〈◊〉 neer 〈◊〉 this is that which the Apostle calls deposition that is 〈◊〉 thing 〈◊〉 to trust in the second to Timothy the first chapter and the fourteenth verse for even so God will have Saints and the 〈◊〉 of the godly to continue in the world till he come to call them out of it Thirdly it is said of Seth he is positus in semen for there is a person that is no seed that was Abel before God gave a man to Adam but he gave no seed to him for that is called seed of which there growes something But of Abel there came no 〈◊〉 or seed 〈◊〉 but as it is said of Christ that when he shall lay down his life videbit semen longaevum Isaiah the fifty third chapter that is a seed though not issuing out of his loyns yet 〈◊〉 from his spirit So we are to understand that spiritually there came a seed of Abel for there is a spirituall generation as well as a carnall so spiritually Elisha was the Childe of Elias because the spirit of Elias was doubled upon him in the second of Kings the second chapter and John Baptist is called Elias Matthew the seventeenth chapter because in these graces of the spirit that was in Elias he resembled him as the Child doth the Father It is the saying of the Prophet Isaiah the sixt chapter semen sanctum est substantia mundi and therefore Seth is appointed and set by God to be the spirituall seed of the Church as the seed of mankinde by carnall generation Fourthly But why should God need to give Adam and Eve seed he had seed enough already that was Cain and his posterity which were come to seventy seven persons yea but they are not content with that seed but would have another Cains seed pleaseth them not therefore they are earnest Suters to God for a holy seed As God promised Abraham first a seed that should be sicut pulvis terrae Genesis the thirteenth chapter and the sixteenth verse that is such as should grow in the earth and set their affections therein and after another that should be sicut stellae coeli Genesis the eighteenth chapter that is such a seed as should set their mindes in heaven and seek for a heavenly country Hebrews the eleventh chapter So Adams two seeds first Cain and his posterity which were like the dust of the earth such as were earthly affected and
exercise of invocation and prayer should arise from Enosh for James the fift chapter and the thirteenth verse If any be afflicted let him pray and therefore such prayer is called oratio afflicti Psalm the hundred and second and the seventeenth verse As Abel's oblation belongs to the dayes of peace and prosperity so Enosh's invocation belongs to the dayes of affliction and misery when a man is strong to resist and full of vitall heat and spirit then he cannot skill of invocation but let God make him Enosh and then he will begin to call upon the name of the Lord. Thirdly In respect that it shewes what manner of Preacher it should be that is he must be one of the sons of Seth that is one of the Church for the prayer of a faithfull man availeth much Also it must be Enosh's prayer that is of one that is humble as the Publicans prayer Luke the eighteenth chapter so that the name of Enosh in respect of Seth shewes that Christ shall not be without his Crosse nor Christs Church without theirs And in respect of himself it shewes what shall be the afflictions of those that shall be thus called Touching his Invocation It is the title that it pleaseth the Holy Ghost to set out Enosh by and it is an excellent title 〈◊〉 Chrysostome that Enosh should be the first that called upon the Name of the Lord It was more honorable to him than to wear any gorgeous apparrell or Jewels whatsoever In this part are two things The nature of Invocation and the beginning of it set down in these words 〈◊〉 est First for the nature of Invocation Invocare 〈◊〉 vocare Deum in se or ex se and it is a speciall point Many would have God about them or near them but not in them for then they must look to govern their actions well When men lay seige to a Town they doe not think it sufficient to have them without but they desire to get them within Such an affection is required of them say the ancient Writers that will truly call upon God For the manner we must say with the Apostle in the first epistle of John the fourth chapter and the fourth verse Major est qui intus quà m qui extrà Now for the Name of God It is no unreasonable thing that we should call upon the name of those which we never saw for as we know those that dwell in the west northward parts they believe obey the word and 〈◊〉 that comes in the Princesses name and by that 〈◊〉 they arme and disarme themselves and are ready to 〈◊〉 death howbeit they never saw her nor look to see her but only because it comes in her name It is therefore currant they 〈◊〉 such a Princesse there is therefore they receive the word as comming out of the mouth of the Princesse her self and obey 〈◊〉 So we see what Invocation is and that the name of God is 〈◊〉 be invocated Now to put a difference between these three First to call upon God Secondly upon the name of God Thirdly in the name of God We say to call upon God is an expressing or 〈◊〉 of the desire that we have of his presence as all the creatures 〈◊〉 For the young Ravens call upon him in the one hundred fourty 〈◊〉 Psalm and the ninth verse and in the eighth chapter of the 〈◊〉 and the twentieth verse Omnis creatura 〈◊〉 and that 〈◊〉 be done when a man saith nothing but only in his soul 〈◊〉 as Hannah in the first of Samuel the first chapter and the thirteenth verse and Moses in the fourteenth chapter of Exodus and the fifteenth verse Why prayest thou to me when no words were uttered that is an internall spirituall praying between God and us which all the creatures have but the invocation upon the name of God is a thing externall as the Psalmist speaks Psalm 77. and the 1. verse I will crie to God with my voyce and in the one hundred and sixteenth Psalm and the fourth verse I will call upon the name of the Lord saying Lord I beseech thee deliver my soul So that Moses meaning is to shew that not only an internall calling upon the name of God by desires but that then there began an externall and vocall serving of God with a profession of religion Now to invocate in the name is one thing and to invocate upon the name of God is another the one is the party that is called upon the other 〈◊〉 out the party in whose name he is called upon which shewes the persons distinct in the deitie as our Saviour expounds it in the sixteenth chapter of John and the twenty third verse Whatsoever ye shall ask the Father in my name he will give it you There is both God the Father that is called upon and Christ the Sonne in whose name we pray That is the difference between the two names that is they put not their trust in their own names or in the arme of flesh or in any other humane name but in God and not only invocate God but they invocate him in nomine that is in the name of another And there is no other name given by which we shall be saved but the name of Jesus Acts the fourth chapter and the twelfth verse and as in the first to the Corinthians the third chapter and the eleventh verse Other foundation then that can no man lay Now whereas we have in this verse in nomine Dei and semen aliud in the former he shewes plainly what he means by posuit deus semen aliud viz. that there is a person that shall be our seed in whose name we are to trust and invocate God so that in these verses the mysterie of Christs incarnation is plainly expressed to those that shall well look into it Now it is plain when he speaks of invocation he means not prayer only but by a part he expresseth the whole which is by a Synechdoche as in the second chapter of Joel and the twenty third verse Every one that calls upon the name of the Lord shall be saved which is repeated by the Apostle Romans the tenth chapter and the fourteenth verse but you must mark what he saith after How shall they call upon him in whom they have not beleeved there is faith required Then he goes a step farther How shall they beleeve in him of whom they have not heard as if he should say it is impossible therefore hearing is necessary And how shall they hear without a Preacher there is the office of preaching And how shall they preach unless they be sent there is the authority of ecclesiasticall power We see what duties the Apostle raiseth from invocation and consequently we must know that when they began to call upon Gods name then also they began to beleeve in him For albeit prayer is the more generall part of invocation as a crying unto God as the Fathers observe from the
is to be praised would not accept their praise but answered them Why tempt ye me O ye Hypocrites And when one said to him Magister bone good Master which was a praise of simplicitie not of hypocrisie as the other he refused it and said Why dost thou call me good Mark the tenth chapter When one said Blessed is the womb that bare thee he repelled that saying Nay rather blessed are they that hear the word of God and keep it Luke the eleventh chapter and the twenty eighth verse For as the shewing of the Kings treasure was the means of the betraying them Isaiah the thirty ninth chapter so when we shew our good works with a desire to be praised for them it takes away all commendation from them This thing being dangerous if notwithstanding we be desirous to have our good deeds seen that shall be fulfilled which Sirach saith He that loveth dangers shall perish therein Qui amat periculum peribit in co cap 3. 27. But to disswade us from this the Apostle saith Be not desirous of vain glory Galatians the fift chapter and Philippians the second chapter and the third verse The Preacher saith all is vanity which men seek after in this life and therefore concludes Time Deum Ecclesiastes the twelfth chapter to teach us that without God all the praise of the world is but vanity Now as we fail in having respect to God First when we make not him the fountain of our praise Secondly if we make him not the end of it so in doing good works to be seen we commit two vanities First when we content not our selves with this perswasion that God sees our works and will reward them unlesse man see them and praise us for them The tryall whether we make God the fountain of our praise is if we seek it by wayes agreeable to his will not by wickednesse Secondly not by vanity for his delight is not in beautie riches or strength he delighteth not in any mans Legs in the hundred and fourty sixt Psalme Thirdly not by falshood as the Apostle saith I will not glory of any thing which the Lord hath not wrought by me in the second to the Corinthians and the eleventh chapter Hereby we shall seek the praise of God rather than of men in the twelfth chapter of John nay though they seek praise by righteousnesse and doing good works yet they make not God the fountain of their praise the Hypocrites when they would be praised did those works that were most glorious as to offer sacrifice in the temple but they neglected mercy and justice which are the chief things that God respecteth in the twenty third chapter of Matthew They washed not their hearts in the fifteenth chapter of Matthew which God especially regardeth but looked only to outward things and they that doe mercy and justice which are the chief things of the Law yet they will not doe them but when they may be seen Whereby they shew that they make not God the fountain of their praise and so the praise they seek for is hatefull to God Secondly this desire of vain glory is injurious to God when we make not him the end of our praise for we may doe good works coram in the sight of men but not with purpose to have them seen that so we may receive glory For God hath given us the joyes and use of all his Creatures but reserveth the glory of them to himself therefore the Apostle saith howsoever ye have the joy of Gods Creatures in eating and drinking yet let God have the glory Doe all to the glory of God in the first to the Corinthians the tenth chapter and the thirty first verse For though he giveth us the use of all things yet gloriam meam alteri non dabo in the fourty second chapter of Esay Therefore if we doe good works to commend our selves and not to glorifie God we are injurious to him for he hath testified that he will not give his glory to any other And therefore Peter and John say It is not by our own godlinesse that we have made this man whole but it is the name of Christ and faith in him that hath raised him in the third chapter of the Acts Therefore not only Nabuchadnezar when he snatched Gods glory to himself was punished in the fourth chapter of Daniell But even Herod also because he did but suffer that glory to rest upon him that was attributed to him by others when he should have ascribed all to God in the twelfth chapter of the Acts and the twenty second verse Then as it is injurious to God so it is hurtfull to our selves for though we see many miracles wrought by Christ yet they are afraid to confesse and believe him Because they love the praise of men more than the praise of God in the twelfth chapter of John and the fourty third verse And therefore Christ saith How can you believe which seek glory one of another and seek not the honor that commeth of God alone quomodo potestis credere qui gloriam sibi quaeritis in the fift chapter of John and the fourty fourth verse Secondly as it is an obstacle to grace so it is a provocation to all wickednesse For the Jews doubted not to crucisie the Lord of glory to get praise of the wicked Secondly that we may doe this Christ willeth us to take heed for there is a double corruption in us First a rebellion against Gods precepts which make us say quare as Pharaoh in the fift chapter of Exodus and the second verse Who is the Lord that I should hear his voice And as the Scribes and Pharisees said to Christ By what authority doest thou these things in the twenty first chapter of Matthew and the three and twentieth verse Secondly the blindnesse of our understanding which makes us ask quomodo which is the question of ignorance so that it is not without cause that he bids us take heed that we beware of this sinne as being a hard precept both for our rebellion to yeeld unto and also in regard of our ignorance which is such as we cannot see how it should be lawfull to seek praise by well doing the hardnesse of avoiding this sinne is of two causes First it ariseth from the nature of sinne it self for as we are corporall and visible so we are most affected with those things that are visible as John reasoneth He that loveth not his brother whom he hath seen in the first Epistle of John and the fourth chapter whereupon it commeth to passe that our corruption that though we believe the reward of God to be great yet because it is invisible and the worlds reward is present therefore pleaseth us more Secondly from the originall of vain glory for when the woman looked upon the fruit albeit it greatly pleased her yet that which did strike the stroak was eritis sieut dii in the third chapter of Genesis the hope of present
any pains nor fear any danger to obtein the bread that endureth for ever In other things of this life we doe not only desire that which seemeth good to us but we seek for it till we have it So the Prophet speaks Cupiunt rapiunt Michah the second chapter and the second verse So we must not only desire the Kingdome of God but must violently seek after it for The Kingdome of God suffereth violence Matthew the eleventh chapter Secondly this word labor is opposed to seeking for Christ saith here Matthew the sixt chapter Seek the Kingdome of God but labor for the meat that endureth This labor is that work of God which is ascribed to faith John the sixt chapter by which we labor for the bread of life we must use an excessive kinde of labor in this work of God for that to labor for the bread of life is no bodily labor and therefore we must work for it earnestly for cursed is he that doth the work of the Lord negligently Jeremiah the fourty eight chapter Therefore when Christ pronounceth them blessed that hunger and thirst after righteousnesse he commands us not only to seek and desire it in our hearts but to hunger for it as we doe for the food of our bodies Matthew the fifth chapter and as he commands us to doe so so he hath left us his example for as it becomes him to fulfill all righteousnesse so he protesteth that it was his meat and drink to doe the will of him that sent him John the fourth chapter so did Mary earnestly labor for the meat that perisheth not when she was sitting at the feet of Jesus for though her sister called upon her to help her yet nothing could draw her from this spirituall labor Luke the tenth chapter and the fourty second verse So did the people labor that pressed to hear Christ Luke the eighth chapter they laid violence to the Kingdome of God as also they that hearing Paul preach would needs have him preach the same thing again to them and for that end came together in great companies to hear the next Sabbath Acts the thirteenth chapter If we thus seek the bread of life striving and wrastling with God in our praiers as Jacob did with the Angell then we doe indeed labor for it as Christ willeth us to doe The second sense of laboring is that we must labor for this bread more than for the other and not at all for the other in comparison of this All grant that we must labor for the bread of life but not for it more than for that which nourisheth this life we must observe in what manner we ought to labour as well as that we are to labour for the excessive desire of this life makes us defective in the desire of the life to come The desire of this life is not oppofice but subordinate to the desires of the life to come But we must desire this life so farre as it may further us to the other life Some doe make this life the end of all their desires and doe heap up wrath to themselves against the day of wrath 〈◊〉 the second chapter But the care and indeavor of the Saints of God is that in this life they may lay up for themselves a good 〈◊〉 for the life to come the first epistle to 〈◊〉 the sixt chapter Men are bound to be carefull to make honest provision for this life and not to be idle and burdensome to the earth For when Christ willeth us not to be carefull for this life yet from the example of birds we may learn that we must not be negligent for they are made to flie as it is in the Provarbs And so we are by Gods appointment to provide for our maintenance in this life Matthew the sixt chapter When Christ saith We shall give account for every idle word he means we shall be called to account That we have not spoken the good words that we ought Matthew the twelfth chapter The Apostle 〈◊〉 him 〈◊〉 stote to steal no more but to labour Ephesians the fourth chapter and the twenty eighth verse The reason is that for want of labouring in some honest calling for our outward maintenance we shall fall to poverty and Poverty will make us steal and use unlawfull means Proverbs the thirty chapter Though a man were able to live without labouring yet remembring Gods sentence that we 〈◊〉 eat in the sweat of our faces we shall say 〈◊〉 tram Domini 〈◊〉 the seventh chapter and the ninth verse And that made the Apostle say That if any will not labour let him not eate the second epistle to the 〈◊〉 and the third chapter And the blessed man shall 〈◊〉 of the labour of his hands Psalme one hundred twenty eighth Thus we are to provide for this life But if comparison be made we are to labour more for the life to come and for the food that belongeth to the maintenance of it It were a thing hard enough for us if Christ should command us to labour for the heavenly food as we doe for the earthly but yet it is necessary that as the soul is more excellent than the body so we should be more carefull to maintain the life of the soul than of the body The excellency of the soul made the learned Philosophers to 〈◊〉 from many bodily pleasures which otherwise they could not have forborn but that they knew the life and felicity of the soul is 〈◊〉 better than all the profits and pleasures of this life Of the good things of this life Christ saith What shall it profit a man to 〈◊〉 the whole world and lose his own 〈◊〉 Matthew the sixteenth chapter So we are to seek the good of the next life rather than of this Touching our defence from bodily miseries Christ saith 〈◊〉 not him that 〈◊〉 kill the body and not the soul but he that can kill 〈…〉 Matthew the tenth chapter that is if he that 〈◊〉 not a due care to provide for the soul rather than for the body Some use the soul is if it were to serve the body whereas the body ought to serve it But seeing our body is Corpus mortis Romans the seventh chapter because either it shall be destroyed by death or while it liveth is under the dominion of death Romans the sixt chapter Therefore whatsoever care is bestowed upon the body shall perish with it for they that sow to the flesh as it is corruptible shall reap corruption but as the spirit is immortal so they that sow to it shal reap immortality and life ever lasting Galatians the sixt chapter The good estate of the body will not make the soul the better but rather the worse but the souls estate being provided for the body shall be farre the better If we seek Gods Kingdom first then that care will cause all other things to be added Matthew the sixt chapter If our conversation be in Heaven it shall cause our
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
both agreeable to the action we have in hand and also a good dependance upon that wherein we have been heretofore conversant But that these words are to be applyed to the holy 〈◊〉 and Sacrament of the Lords Supper appears for that before he calls himself the bread of life verse the thirty fift The bread from Heaven verse the fourty first The living bread verse the fifty first and all along this chapter there is nothing spoken of Christ but as he is the matter of this Sacrament and therefore these words are to be understood of the holy Eucharist And so these words as they yeeld comfort to the commers perswading them that they are of those whom God the Father hath given to Christ so no lesse comfort is reached to them here for that they understand from Christs own mouth That if they come to him they shall not be cast out but received of him so as none shall be able to take them out of his hands John the tenth chapter and the twenty eighth verse On the other side They that come not may know from hence that as they are not in the number of the Fathers Donatives that is such as are given to Christ but are the portion of Satan For they shall be cast out into the lake that burneth with fire and brimstone Apocalyps the twenty first chapter and the eighth verse And into utter darknesse where is weeping and gnashing of teeth Matthew the eighth chapter and the twelfth verse Touching the dependance his words have with that part of Scripture which we usually have held when we spake of Cains departure from Gods presence we heard that he did set himself as neer Eden as he could be that he was content for a little trifling pleasure that shortly fadeth to forgoe Gods presence where is pleasure for evermore that for a little worldly gain with Balaam he gives over all godlinesse which is the true gain and that not he but the whole world through ambition as Lords doe seek the worlds honor with the losse of the honor and favour of God Being thus departed from God we heard he came to a Land called Nod that is a Land of unquietnesse and troubles both in respect of the inward disquietness of his soul by continual fear the outward vanities of the whole world where he found that having forsaken God with whom is fulnesse of joy he could not have his desire satisfied by any pleasure that the world could afford But we left not Cain there but heard that the end of that journey was woe as it shall be the end of all those that walk in Cains way Jude the eleventh verse And for that there is none but may fall into the same way it concerns every man to think how being departed from the presence of God he may come back to Christ and especially that he watch his opportunity to come at such a time as Christ will not cast him out And that is taught us here in these words where Christ saith That whosoever commeth to him as he is the bread of life he shall not be cast forth But we must watch this opportunity for there are two wenite's Come to me all ye Matthew the eleventh chapter that have departed from me to receive worldly pleasures and gain The other Come ye blessed of my Father inherit the Kingdome Matthew the twenty fift chapter and the thirty fourth verse But he that will have his part in this latter venite must have his part also in the first He must come again to Christ by repentance else he cannot come to be partaker of the heavenly Kingdome In these words of Christ we have three persons First Pater dans Secondly Homo veniens Thirdly Christus non ejiciens Whereof the two former parts be the Condition the third person belongeth to the Promise The Condition stands in The Fathers giving and our comming The Promise is Christs not casting out Touching which parts joyntly we are to observe these That every one by experience sindes that the state of sinners live they never so pleasantly is but as Cain called his sonne Chanoch that is a good beginning For the mid'st of that state is unquietnesse and the end everlasting death Which being considered it will make every man willing to come again to God if there be any hope they shall be received In regard of our selves as St Paul speaketh of her that departed from her husband the first cpistle to the Corinthians the seventh chapter and the eleventh verse so it were just that in as much as we have willingly forsaken God and departed from him preserring transitory and earthly delights before his favour he should say Qui discedit discedat that being once gone from him he should not receive usagain But here we are to admire the goodnesse and mercy of God and Christ that instead of a revenger and punisher he is a mercifull receiver that where in Justice Christ might be a rock of offence to such as depart from him he will be a rock of refuge to them that he is so farre from casting out if they come that he is content to seek such as are lost Luke the nineteenth chapter and the tenth verse That he sends and sends again that they should come back Matthew the twenty second chapter That he stands at the dore knocking Apocalyps the third chapter And saith Come to us all ye Matthew the eleventh chapter So there is no doubt but Christ will receive them that come to him For as the ancient Fathers note If when he comes to us we cast not him out neither will he cast us out when we come to him And that no unworthinesse by means of any filth either of body or soul doth keep him from us we see for bodily uncleannesse he was content to be received by Simon the leper Mark the fourteenth chapter and the third verse And in regard of spiritual pollution howsoever a man know himself to be a sinner that is to have an unclean soul yet not to despair because Christ by the confession of his enemies is such a one as doth not only receive sinners but eats with them Luke the fifteenth chapter and the third verse yea he not only 〈◊〉 them that deserve to be cast out as unworthy to inher it s he Kingdom the first epistle to the Corinthians the sixt chapter and the ninth verse but doth also wash sanctifie and justifie them in his 〈◊〉 name and by the spirit of God The Condition on our part was That we come the meaning where of if we look into the ancient Fathers upon the thirty fift verse He that commeth to me is some externall part of Gods worship for so they expound it by the Apostles words Romanes the tenth chapter If thou beleeve in thy heart and confesse with thy mouth for 〈◊〉 eving is the affection of the heart but confession is outward in the conversation of life as some are said to deny God
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
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
scattered be a misery the remedie against that is to be in the unity of a flock and the way to be delivered from being a pray is to be under the defence of a Shepheard The one is the wisdom the other is the strength of this poor Creature Then to erre from the Fold and Shepheard is the only evil that can be fall them so the Prophet 〈◊〉 Ezekiel the thirty fourth chapter They stragled on every Hill and 〈◊〉 the ninth chapter our Saviour describes the misery of the people to shew them that they were as Sheep without a Shepheard If to erre be a misery then our felicity stands either in staying in the Fold or if we be gone astray to return to the Shepheard that is to Christ who promiseth life and aboundance of life to him that converteth unto him the tenth chapter of St. Johns Gospel and the tenth verse Secondly For the term of Shepheard and Bishop it is applyed to Christ by Congregation being a flock Every Governor is a Shepheard not only in regard of the state of the Church but in respect of the Common-wealth For it is first applyed to Joseph who was a politick Magistrate Genesis the fourty ninth chapter so to Joshuah when Moses prayeth for a civil Governor to be 〈◊〉 over the People Numbers the twenty seventh chapter so Psalm the seventy seventh Thou leadest thy People like sheep by the hand of Moses and Adron Psalm the seventy eighth He took me from the Sheepfold to feed Israel And in the first book of Kings the twenty second chapter Ahab being slain the People of Israel are amazed 〈◊〉 Sheep wandring on the waters without a Shepheard So Isaiah 44. 〈…〉 est This was the opinion of the Heathen and therefore such temporal Governors are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not only so but as it followeth they are Pastores animarum For seeing men are reasonable Creatures God forbid but a Magistrate should have a greater regard of men than rural Shepheards of Sheep that are pecora 〈…〉 the the fift chapter the mount of God from whence came the Law But here is Gods own hill from whence came the Gospel As the term Shepheard so is Pastor Ezekiel the thirty fourth chapter and the eighteenth verse to tread on the good pastures and drink of the deep waters These are applyed to the state Civil as Psalm the twenty third and the second verse The Lord is my Shepheard he maketh me to rest on green 〈◊〉 and 〈…〉 to the still waters But as these terms are applyed to the Common-wealth so also the Church is a flock and the Shepheard is Christ. All that came before him were but theeves as he saith I am the true Shepheard and therefore it is more excellently applyed to him 〈◊〉 to any other For no Shepheard can say of his 〈◊〉 he made them but we are the Sheep of his Church Psalm the hundred and tenth No shepheard bought his sheep with his blood but Christ 〈◊〉 purchased his Church with his blood Acts the 〈◊〉 chapter No shepheard feedeth his flock with himself as Christ 〈◊〉 feed us with the preaching of his word being in his divine nature 〈◊〉 and with his flesh in his humane nature But the Apostle 〈◊〉 not himself to call him Shepheard but Bishop There was in the Church Pastores Doctores Ephesians the fourth chapter and the eleventh verse and the first epistle to the Corinthians the twelfth chapter Both Teachers and Governors They fed men by teaching and so made them more able in the inward man but there were other Pastors by oversight called Bishops Both titles have their ground in John the twenty first chapter and the sixteenth verse where Christ saith to Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one word signifies to feed the other to governe So there are pastores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 〈◊〉 of their gifts makes the difference of titles Many have the gift of feeding by teaching that have not the gift of oversight and Government St. Paul gave Titus power to order Titus the first chapter to Timothy to receive accusations the first epistle to Timothy the fift chapter to put to silence to correct to visit Acts the fifteenth chapter every one hath not such power neither is it fit they should have Out of which words for our moral instruction seeing it hath pleased Christ to the office of Pastors to add Bishops he left us exemples as the first epistle of Peter the second chapter to teach us that have or that must have a regard of others must be free from sleep Therefore it is said of such Hebrews the thirteenth chapter Vigilant pro animabus vestris unlike those of whom Isaiah the fifty six chapter Their shepheards lye a sleep and delight in sleeping Nebemiah the second chapter and the first verse neither must they be negligent Some have a care but it is to feed themselves with the milk and cloath themselves with the fleece 〈◊〉 the thirty fourth chapter They are Episcopi uberum vellerum but it is of the souls that they must be carefull That is the end of their Government as also of civil Magistrates and Masters of Families And that Governor that hath not this end is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he aimeth at a wrong mark Thirdly For the erring and turning again he saith Ye went astray and so hazarded your souls We know it is one thing to be lost and another to erre Luke the fifteenth chapter The groat was lost the Sheep was not lost but strayed away of it self and that is a voluntary thing but this is not to be applyed to matter of opinion but to error of life as Proverbs the fourteenth chapter Nonne oves errant quia operant 〈◊〉 That straying is set forth in the riotous young man Luke the fifteenth chapter who by mispending his goods on Harlots was brought to misery They that stray are such as commit sinne with greedinesse Ephesians the fourth chapter that is not by the negligence of such as are set over us but by our own corruption As we goe astray by errors of life so by errors of opinion as James the second chapter That wait upon lying vanities and for sake their own mercy by crrors of life and opinion They for sake their fathers house as John saith in the first epistle of John and the second chapter Those things I write ne peccetis So we preach ne erretis We say as the Angel did to Sarai her maid Agar Remember whence thou commest and whither thou goest Genesis the sixteenth chapter Therefore the Disciples when others went astray said to Christ John the sixt chapter Whether should we goe away that is we say not to forsake the fellowship of the Church nor to withdraw themselves For in such my soul hath no delight 〈◊〉 the tenth chapter But Peter confesseth here you have sinned and gone astray what then If we
to the woman and her seed Here the wisdom of God doth observe a wonderfull proportion between the Devils fault and the punishment Before his evil speaking was rewarded with curse his Pride with creeping his Lust with loathsome feeding on the dust and here that visor and shew of friendship whereby he tempted our first Parents to transgresse Gods Commandement is taken away by open hostility He made a great shew of love and good will to Adam and Eve and as one saith howsoever he were indeed a cruel adversary yet he pretended himself in outward shew to be a faithfull Counsellor But this preposterous agreement of theirs with Hell and death Isaiah the twenty ninth chapter is broken off by God himself who instead of the Devils love fained saith I will put open enmity between thee and the woman By the successe which our Parents had of the Devils fained good will it is easie to be seen that no temptation is so dangerous as that which is offered by way of compassion and friendship and therefore when Peter said to Christ in Matthew the sixteenth chapter and the twenty second verse Master pitie thy self Christs answer was Get thee behinde me Sathan and therefore God useth to plague such preposterous loves and wicked agreements with deadly hatred So God punished the 〈◊〉 of Abimlech and the men of Sichem with bitter hatred for he sent an evil spirit between them which made them break their promise made to Abimelech Judges the ninth chapter and the twenty third verse The end of the preposterous love which Ammon bare to Thamar was such as his hatred wherewith he hated her after was greater than ever his love was the second book of Samuel the thirteenth chapter and the fifteenth verse So Judas having made a wicked compact with the high-Priests and Scribes to betray Christ into their hands was rejected of them after What is that to us Look thou to that Matthew the twenty seventh chapter Touching the enmity between the Serpent and the woman three things are here set down by God First that it shall be personall between thee and the woman Secondly it shall be mortal enmity such as shall never be forgotten but the Posterity shall continue it between thy seed and hers Thirdly it shall be a mortal and deadly hatred the woman and her seed shall break the Serpents head Further when God saith not only that thus it shall be but that he himself will be the Author of this enmity as he saith I will put we are to consider two things First That God himself is the ruler and stirrer up of our inward affections that he is not only the searcher of our hearts Acts the first chapter but the turner of mens hearts Proverbs the twenty first chapter for so he turned the Kings heart toward Esther and gave her favour with him Esther the fift chapter When a mans wayes please the Lord he will turn the hearts of his enemies so that they shall be his friends Proverbs the sixteenth chapter and the seventh verse Thus he turneth mens mindes both in good and evil things When the Serpent and our Parents conspired together in that which was evil God turned their hearts and made them hate one another So when all People and Nations that were escaped our of the flood conspired to build a Tower God himself counfounded and scattered them Genesis the eleventh chapter So as he is the God of peace in good things so in evil things he will be the God of discord and therefore he saith I came to send a sword on earth Matthew 10. Secondly As by these words he sheweth that all our affections are in his hand so he teacheth us that where he proclaimeth enmity we ought not to compound or make any peace Because God saith I will put enmity between the Serpent and the seed of the woman therefore we must not make any league with the Devil sinne the world or our own lusts but wrestle or be at warre with them continually The persons between whom this enmity is proclaimed is the Serpent and the Woman which must first be literally understood of the visible Serpent for that Creature of all other doth strike a terror into man when he seeth him so that presently man is inflamed with hatred against the Serpent Here this question ariseth Whether this antipathy that is naturally between Man and the Serpent were before the Curse or only after The answer is That there was a hatred between them from the beginning as of the Wolf with the Lamb and the Lyon Isaiah the eleventh chapter and Isaiah the sixty seventh chapter but this hatred did not shew it self between them but was stayed with the same grace by which man should have been preserved from death if he had not sinned There is an antipathy between the body of man and fire so as the one is apt to destroy the other as by grace this was stayed in the three Children that were call into the furnace Daniel the ninth chapter Water would naturally drown the body of man being heavy but by grace nature is stayed as when Peter walked upon the water Matthew the fourteenth chapter And the Lyon is a beast given to devour being naturally hatefull but when Daniel was cast into the Lyons den God by his grace preserved the Prophet so as the Lyons had no power of him Daniel the sixt chapter So the hatred that is in man toward the Serpent naturally did not shew it self in the Creation as it doth now that man is fallen from his Innocencie The same is also verified in the invisible Serpent if we compare spirituall things with spirituall in the first epistle to the Corinthians the second chapter For though Adams wife were in regard of sin rather the mother of the dead than of the living as she is called in the third chapter of Genesis and the twentieth verse yet for the hope of life which God doth offer unto us in this feed Adam calleth her not amisse The mother of the living for that she was a resemblance of the Church within All that will be pertakers of Salvation must be born anew to lead a spirituall life For in the twelfth chapter of the Apocalyps the Church is compared to a woman with Child and the Devil to a Dragon persecuting the woman to shew the spirituall enmity that is between the Devill and the faithfull between whom God doth here forerell there shall be perpetuall hostility The seed of the woman principally and by way of eminency is Christ as St. Paul expounds it in the third chapter to the Galatians and the Church which is called Christ in the first epistle to the Corinthians the twelfth chapter and the twelfth verse doth by the preaching of the word conceive a spirituall seed and travail till she have brought forth Galatians the fourth chapter and the old Serpent of whom Christ faith in the eighth chapter of St. John You are of your father the Devil
and resembled to a Potten which doth frame 〈◊〉 out of the Earth with his hand and to a Maker of glasses which with his breath and blast of his mouth doth fashion and maker his glasse of a fraile and 〈◊〉 substance by which borrowed speech Moses doth 〈◊〉 shew that by the one he is willing to expresse that God with more art and regard did make mans body in the outward form than he did any other of the Creatures And by the other that God did give him a more excellent and perfect soul which is the inward form within than he did to any other Creature To this end he changeth the word gnasha used in making the other Creatures into Jelsar which he applyeth properly to man and we know that formare is more than facere because the form and fashion importeth a mould in which it must be made or an especiall Idea artificially conceived after which it must be made It is therefore as if he should say you see that man is not made outwardly in the proportion and countenance which beasts have for his face is upwards theirs downwards That which the Earth brought forth looketh down to the ground but those men which God made doe look up naturally to God who made them and and gave them life That which the Earth doth producere doth also prospicere terram But we whom God did formare doe intueri Coelum The Prophets and Apostles doe oftentimes delight to use this phrase of speech and these words to shew the framing of our bodies now as Esay 45. 9. Esdras 64. 8. Zach. 12. Rom. 9. 20. Job 10. 9. Psal. 139. 16. Jer. 1. 5. and divers other places in which places they so speak to shew that the same frame and fashion is now expressed in generation of us as was in the creation of Adam and no other manner In the 4. of Job 19. he saith that brick and tile and we all are made of one and the matter of the Earth And therefore that which Saint Peter calleth Earthly Tabernacles 2 Cor. 5. 1. Job calleth plainly houses of Clay That which St. Paul in a better term saith Act. 17. 26. We are all of one blood Job saith more plainly to the matter Job 33. 6. We are all de eodem luto made of the same clay Esay 29. 16. and 45. 9. Rom. 9. 20. They demand whether it be reason that the clay should say to the potter Why dost thou make me thus or thus to shew that we must avoid wandring curiosity and nice questioning to expostulate with the maker either about the matter Why he made thee of this and not of that or about the forme Why he made this man a Vessell of honour and that man a Vessell of dishonor Rom. 9. 20. 21. 2 Tim. 2. 20. 1 Thes. 4. 4 5. We must not search nor pry over curiously into the counsell of the Potter that made us but know that his revealed will is that every one of us should possesse our vessels in bolinesse and not in sinne and sorest The use of this is that which I have touched before that seeing we be made of Earth yet that Earth signifieth good and profitable mold we were not made of high-way ground or sand therefore we must not be unconstant or unstable but we are made of gleabe to teach us to imploy our selves profitably in our calling according to the matter of which we came for else it had been better that our Earth had lien still on the ground to bring herbs rather than it should now lye unprofitably and idly in thy skin to destroy the fruits of the Earth Another point for us is that which partly was shewed also before That if God could frame us to this proportion and life out of the dead dust then why should we once doubt but that though we be dissolved and turned into dust again that he can raise us up by the same power Phil. 3. 21. And this is our hope for the resurrection Wherefore though this be our conclusion Job 7. 21. we must return to our dust yet this hope is our comfort that God will one day say Esay 26. 19. Arise out of the dust and stand up even as he every yeer raiseth up the flowers that were withered in the field and this was Jobs hope and comfort of the resurrection Job 19. 26. saying I know that my redeemer liveth c. And it was Davids assurance Psal. 37. 5. Who at his death committed his soul to the God of truth his Redeemer And Psal. 16. 9. doth then let his flesh rest in peace untill he be awaked again This then is our stay in death knowing that the same God which made us of the dust hath the same power and is able to raise us out of the dust again The second part of man is the Soul touching which the Prophet by his phrase of breathing into us the breath of life is willing not only to tell us that the Soul is the more principall superior and excellent part of man but also that it is farre a more excellent Soul than the other creatures had as shall appear by the name and nature of it here expressed 1. In the first part of which we are to note that Neshema signifieth a Spirit of two lives which God inspired into man 2. Secondly he saith That that Spirit of lives was made a living Soul neither of which is affirmed of any other creature but of the soul of man only In Gen. 1. 21. 25. We may see that of every other creatures soul it is said creavit Deus God did beath the soul of man into him Chrysostome saith well that the Soul of all other things is quasi cera rudis as a rude roll of wax without forme or print but anima hominis est cera regis as a peece of wax that hath in it the shape or forme of the King and is made his Seal out of which for the prerogative of man which we shewed before we may ad these First in respect of the substance for Neshema signifieth a spirituall and heavenly substance which consideration made David say Psal. 139. 14. I am fearfully and wonderfully made we have not then an earthly soul as the Beasts nor a watry soul as the Fifties which received them out of their elements but a divine and 〈◊〉 Soul which God himself gave unto us Preach 12. 7. As the rain is vapor terrestris so our soul may be called vapor caelestis a vapor descending from the heavens for it is of the same root and nature which heavenly Spirits are Another priviledge is in respect of the cause for God is the cause of it produxit Deus it was his breath or inspiration and therefore the Heathen called it Divinae particulam 〈◊〉 as the body was particula terra a little cantell of the Earth Salomon Prov. 12. 17. calleth it Divina lux or lucerna Dei as it were the candle of God and here
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
signification of the word the exercise of prayse and thanksgiving is more effectuall to that purpose But we add also as a speciall part of invocation the blessing of the people which in the sixt chapter of Numbers and the twenty seventh verse is called A putting of the name of God upon the people so say we also of Christian vowes and oathes that the due regard had to the testifying of a truth when a man doth call on the name of God and deliver that which is true that is also a service of invocation whereby we confesse God able to punish us as a Judge if we swear not truly Therefore invocation is of a farre larger compasse than an ordinary man would imagine but especially when we consider it not only in generall but in particular when it is in the prime For if invocation be commanded at the time of publique prayer much more is prayer and invocation commanded at the sacrifice whereof we have an example in Abraham who built an Altar and called upon the name of the Lord Genesis the twelfth chapter and the eighth verse and Psalm the one hundred and sixteenth and the thirteenth verse Calicem 〈◊〉 accipiam invocabo nomen Domini as if he should say then is invocation at the highest when a man hath the cup of salvation in his hand So that there is no part of religion in respect of prayer and the service of God which may not be reduced to invocation That is for the nature of invocation Touching the beginning of it that is not without a scruple for we may ask this question if invocation were not before and whether Adam and Abel did not call upon God They did no doubt But as I told you when I handled verse the twentieth that Jabal was the Father of such as dwell in Tents and have 〈◊〉 and Jubal the Inventer of Musick and Tubal-Cain of Weapons and yet that Cain was an Husbandman and Abel a 〈◊〉 of Sheep and consequently they had the use of the Share and Mattock for tillage which could not be had without some knowledge in Tubal-Cains Trade and yet the invention is ascribed to them for a man is said to begin a thing when no man hath done it before and another may be said to be the Inventer of the same thing in respect of some singular manner of doing it and to bring it to better purpose So it cannot be denyed that Abel was a Shepheard 〈◊〉 had use of Tents and yet Jubal is said to be the 〈◊〉 of them because they were perfected by him So for the other 〈◊〉 In like sort no doubt there was a kinde of 〈◊〉 performed by Adam and Abel but that which is here expressed is 〈◊〉 of some speciall and singular manner of invocation not used before as thus Before 〈◊〉 time every 〈◊〉 in 〈…〉 and called upon a part but in the 〈◊〉 of 〈◊〉 〈◊〉 began to come together to serve God then was that publique meeting and congregation performed which Christ speaks of 〈◊〉 the eighteenth chapter and the twentieth verse When two or three be gathered together in my name I will be in the midst Then began the ecclesiasticall worship in the Church Before every man in his own private house but the publique invocation came in with Enosh in whose time there was a publique place dedicated to that end that is there was invocatio templi as well as invocatie coetûs Again we say there was an invocation before that is they prayed as the spirit moved them but a formall invocation with Rites and Ceremonies set down after a speciall manner which we call the Lyturgie or publique service that began with Enosh then began to appear the face of a Church If you ask why this was not done before you shall see it could not for there being but Adam and Abel and then Abel being slain Adam was alone and they that must be the lower part of the Church must be two or three at least Then it must begin in the Family of Seth for it is impossible that this could be till there came a third person which was Enosh And then it pleased God to reveal this manner of invocation For we know the Church consists of parties to govern parties to teach and parres to receive direction To govern and teach are two things but performed now by one then they began to call upon the name of the Lord that was a thing agreeable to naturall sense but before this time it was not so exquisitly done and which is a thing memorable they did this in the midst of a naughty and crooked Nation Philippians the second chapter and the fifteenth verse for now they durst openly professe a publique service of God and invocate his name notwithstanding the wicked seed and especially when they see Abel come to an untimely end that because he called upon God therefore he suffered marryrdome Besides that albeit Enoch built a City and Tubal-Cain invented armor yet they will follow Abel and professe themselves Seths Children this shews they were endued with a heroicall spirit and had this conceit in the name of God that it should be a strong Tower to defend them that howsoever the gates of hell did expose themselves against them yet they should not be able to prevail A third thing to be noted is that they took upon them this profession and publique aknowledgement of invocaring the name as in the fourth chapter of Isaiah and the first verse Let us be called by thy name and as it is in the ninth chapter of Daniel and the eighteenth verse They would be known to be a people who called upon the name of God they took upon them the profession of a Church and the title to be called Invocators on Gods name whose name was their treasure whose service their delight and whose worship was their glory that is They took upon them to be called Christians and true Worshippers of God against all others of the wicked race which distinction is shewed after when the house and posterity of Cain matched with the Sonnes 〈◊〉 Seth and so began there a medly to be made 〈◊〉 we see what Moses meaneth by bringing these two verses into this chapter viz. that the Godly should not be discouraged as if he had forgot his promises Therefore he ends the chapter with Enosh a godly man to shew first he will have them Worshippers and yet such shall not be without sorrowes and therefore Seths Sonne is called Enosh that is sorrow We have heard what invocation Moses speaks of the nature and manner of it that it contained all the exercises of Christian service and how it began in Enosh after a set manner that this must be done and should continue notwithstanding the wicked seed of Cain doe set themselves so maliciously against it So we see Moses hath brought us to the Roof of the Church for till that time there was no Church but now he hath brought us to a