St. Paul found in the work of his Ministerie was to plant faith and to perswade men that we are justified before God by Faith in Christ without the works of the Law But St. Peter and St. James met with them that received the doctrine of Faith fast 〈◊〉 but altogether neglected good Works But because both 〈◊〉 necessary therefore St. Paul 〈◊〉 all his epistles joynes the 〈◊〉 of Faith with the doctrine of Works This is a faithfull saying and to be avouched That they which beleeve in God be carefull to shew forth good works Titus the third chapter and the eighth verse Therefore with the doctrine of the Grace of God he joynes the doctrine of the carefull bringing forth of good works Titus the second chapter and the 12. verse The saving grace of God hath appeared and teacheth us to deny ungodlinesse and worldly lusts and to live soberly and righteously and godly in this world The doctrine of Grace is not rightly apprehended untill we admit of the Doctrine of good works Wilt thou know O man that Faith is dead without works Was not Abraham our father justified by works when he offred his sonne Isaac James the second chapter and the twentieth verse Therefore St. Peter saith That is no true faith which is not accompanied with virtue and godlinesse of life It is true that good works have no power to work justification because they doe not contain a perfect righteousnesse And in as much as they are imperfect there belongs the curse of God unto them Cursed is he that continueth not in all things Galatians the third chapter Good works a token of justification So farre are they from justifying but yet they are tokens of justification Genesis the fourth chapter Respexit Deus ad Abelem ad oblationem suam God first looked upon his person and then upon his sacrifice For before the person be justified his works are not accepted in Gods sight The best works if they proceed not of Faith are sinne Romans the fourteenth chapter Our Saviour saith No branch can bring forth fruit of it self except it abide in the Vine John the fifteenth chapter Therefore if we doe any good works they proceed from our incision and ingraffing into Christ by whom they are made acceptable to God Paul saith Abraham was justified by faith before works not when he was circumcised but when he was uncircumcised Romans the fourth chapter and the tenth verse But James saith Abraham our Father was justified by Works James the second chapter and the twenty first verse To reconcile the Apostles we must know that the power of Justification which in Paul is effective But that which James speaketh of is declarative It was Abrahams Faith that made him righteous and his works did only declare him to be justified Therefore Paul saith That albeit good works have no power to justifie yet they are good and profitable for men Titus the third chapter For they declare our justification which is by faith and by them we make our selves sure of our calling and election the second epistle of Peter the first chapter and the tenth verse In these two verses Peter delivers two things First A Rule by which we may examine our selves Secondly An application of the same Seeing we have such a good Rule to try whether we be elected and called let us study by the practise of these virtues to assure our selves of our calling and election Two things commend this Rule which the holy Ghost sets down First That it is Regula negativa For having said before affirmatively If these things be in you and abound they will make you that you shall not be idle nor unfruitfull in the knowledge of Christ. Now he speaks negatively But if you have them not you are blinde which is more than if he had contented himself with his affirmative speech For as the tree in the Garden was called Arbor scientiae boni Genesis the second chapter though directly it brings us to the knowledge of nothing but evill because Adam knew not what a good thing it was to be obedient till he felt the smart of his disobedience So we doe perceive the goodnesse of things by the want of them better than by the enjoying of them The benefit of possessing the graces of Gods spirit doth not so much move us as the want of them Therefore the Apostle saith If ye care not for being fruitfull in the knowledge of our Lord Jesus Christ yet let this perswade you to practise all these virtues for that if you be without them you are blinde And as no man knoweth what a benefit it is to have sight so well as a blinde man that wants it so it is with them that practise not these virtues Secondly That it is a universal Rule Whosoever hath not these things For our nature is inclined to take exception against good rules As John Baptist when he willed all men to bring forth fruit worthy of repentance Nor as the Jews not to say We have Abraham to our Father Matthew the third chapter It is our corruption as the Apostle faith to think that we shall escape the plagues of God for these sinnes which we condemn in others Romans the second chapter Therefore our Saviour prevented that exception when speaking to his Disciples he said Quod vobis dico omnibus dico Mark the thirteenth chapter Even so Peter saith Whosoever wants these virtues whatsoever occasion he pretends for the want of them he is blinde and hath forgotten that he was purged from his old sinnes But to speak more particularly of this Rule two things make us secure in the matter of our Salvation which notwithstanding We should work out with fear and trembling Philippians the second chapter and the twelfth verse The one is our Knowledge We are ready to say with Job I know that my Redeemer liveth Job the nineteenth chapter But unlesse we perform somthing else it shall be in vain to make this allegation Have not we prophecied in thy name Matthew the seventh chapter The other cause of confidence and carelesnesse is the opinion we have that it makes no matter how we live The blood of Christ doth purge me from all sinne the epistle of John the first chapter and the seventh verse To these two the holy Ghost opposeth two things First Doe we think we know God and Jesus Christ whom he hath sent Yea but he that knoweth not these virtues is blinde and knoweth nothing Secondly Doe we think we need not to be carefull of holinesse of life because we are purged by Christs blood But except we be carefull to walk in newnesse of life we have forgotten that we were purged from our old sinnes For the first point That he that hath not these virtues is blinde we are to know That albeit there be no opposition between knowledge and wickednesse of life because all that know Gods will doe not practise it yet there is a necessary dependance
as molten glasse Job 37. 18. and they shall dissolve and melt again in the last day 2 Pet. 3. 10 11 12. so that in this depth of water is conteined the matter whereof the high heavens were made St. Austine calleth it inordinatum mensitatem aquarum that is a disordered for they had no limit or bound nor any order or course in them they were without any shore Psal. 104. 6 9. for they were above the mountains and prevailed over all untill God did limit them and set them their bounds Pro. 8. 27. which they should not passe to cover the earth yea and also God limitted the upper waters and bounded them in Clouds Job 26. 8. so that the Clouds break not he also made doors and barrs for the Sea below Job 38. 10 11. and said thus farre you shall come and no further Touching their first disorderly motion it is set down Psal 93. 3 4. the flood did rage horribly and they did lift up their waves but now God hath set them a most orderly and profitable and necessary course eundo redeundo Psal. 104. 10. of ebbing and flowing by course and recourse of times and tides These deeps had a face nay as the word signifieth it had two faces in which the Philosophers doe easily consent and agree with him for all know that this globe hath a double hemisphere yea one half sphere is the upper face of the earth and the other is the nether face of the earth now he telleth us that then the darknesse was over both faces of the earth and waters and not as it is now for when it is dark night with us it is bright day with the Antipodes which are as the nether face of the earth but then it convered all with obscure darknesse 3. Thirdly As for darknesse we are not to conceive any otherwise of it then to be only a privation defect and absence of light which then wanted for as one faith tenebrae erant id 〈◊〉 non erat lux So that by the negative he sheweth that there was a privation of light not that this privation followed the habite as if there had been light but that the darknesse was first over all before there was any light made 45 Esay 7. it was said that God created darknesse but that was by denying unto things light for herein appeared Gods power in that as he made something of nothing so God brought 〈◊〉 out of darknesse 1 Cor. 4 5. Psal. 18. 11. God came down and darknesse was under his feet he made it his pavillion round about him to cover the brightnesse of his person Psal. 36. 6. God and his works are as tenebrae Abyssus like the great gulph therefore we must not curiously prye and question about him and his matters As God made the darknesse for some use and purpose for himself to be his pavillion Psal. 18. 11. so in respect of us he made them to speciall use Psal. 104. 23. he made darknesse that it may be night which is a time for all things to take their rest in so that as the day was made for labour so this for rest because quod caret alterna requiae durabile non est And God hath made it for a third use to the rebellious Spirits and Divels and to wicked men namely to reserve them in utter darknesse unto the great day Jude 4 5 6. So God made it to be a pavillion for himself a couch for us and a torment to the wicked Tum dixit Deus esto lux Gen. 1. 3 verse MOses having before described the primative State of the world how God made it of nothing and then endowed it with an aptnesse to receive a better form he doth in this verse unto the 11. proceed to a three fold work of distinction separating and sequestring orderly one part from the other to avoid confusion The first was of the light from darknesse which was the first dayes work The second of the celestiall and superior parts of the heavens from the inferior bodies below Thirdly the earth and dry land from the waters and having performed this inward perfection as it is called Chap. 2 verse 1. he proceedeth afterward to the outward adorning of them three and so finisheth the work This verse hath in it the first work of distinction for whereas before it was a blinde lump wrapped up in Clouds of waters as in his Clouds and swadled with darknesse as with a 〈◊〉 as Job faith now God took off from it his swadling 〈◊〉 and clothed it with his own garments Psal. 104. 2. that is endowed it with light Fiat lux er at lux In shewing thereof we are to consider two things First the precept and mandate of God Fiat lux Secondly the execution thereof for the performance Et er at lux In the first two things are to be observed First the authority from whence the mandate came Dixit Deus Secondly the tenor and contents of the precept Fiat lux First touching the authority of the precept we see it was God that said it dicere autem faith 〈◊〉 eft verbum proferre whereout we gather two observations 1. The mouth of the Lord from whence this spirit before and this word came 2. Of this word from whence this work came Touching the first it were absurde to say that God should speak after the manner of men with an audible sound of words for it were in vain and to no end to speak when there were none to hear therefore this is that which we must conceive of it that when God speaketh to us in his word he doth it as it were in our dialect that is so as we may understand what he meaneth for if he should speak properly of himself we are not able to comprehend the manner of his works therefore as the Holy Ghost taketh a name and title from a Dove so doth God 〈◊〉 borrow his manner of doing from a Prince which is the greatest thing we can conceive for what is in our conceit more forceable to the speedy execution and through dispatch of a thing then a Princes streight commandement and mandate which on a sodain can cause whole Armies of men to be ready at his pleasure Men doe unfold and manifest their walls and counsells in all matters by word of their mouthes Sicut voluntas sermo ejus it a natura opus ejus faith one his word is his will and all the frame of nature is his work proceeding therefrom Wherefore in that it is said God spake it is meant that he plainly revealed and meant to declare his will This uttering and revealing the will is after two sorts which the two Hebrew words doe signifie First when a man by a secret discourse doth reason or speak in his heart which doth reason off the audible sound of words Preach 2. 3. I in my heart purposed with my self so the fool spake in his heart that he durst not utter by
and repell the frivolous and unlearned objections of the Atheists or else if we consider as Nazianzen doth very wisely think and gather that is all things in grosse were created at the beginning in the two generalls Heaven and Earth though the perfecting and polishing of the Creatures in particular were by degrees brought to perfection in the six several dayes so he conjectureth that the Sunne was made when the Heavens were made at the first but after the fourth day it was perfected and had the light annexed to it this giveth them an answer The use Now touching the spiritual use of this knowledge in which we will keep the course of these three things before noted First that a distinction of names of us must be truly kept Secondly that they might be agreeable to the nature of the things Thirdly that we must expresse the nature of things shewed by their names by our right and well usage and practise of them 1. I began to teach the last day that it doth not avail us that things be distinct in nature if there be a confusion of names therefore God in wisdome brought in the right division of both orderly for though names in affirmation and negation cannot change the true nature of things Non amittunt quod sunt cum amissione nominis as in Judaes name and though we call Gold Copper and Lead Silver yet the false name affirmed or denyed hurteth not the nature yet notwithstanding in respect of us except there be a distinction of certain appellations names and titles we shall grow erronious and ignorant of the right natures of things therefore one setteth down this rule that fides nominum est salus proprietatum the right keeping of the names truly discerned is the preserver of the true properties of things Therefore the Divell not being able to alter the nature of things made and distinguished by God he laboureth in the other to shuffle and confound the names of things which ought to be distinguished to deceive men To such God faith Job 38. 2. Who is that which darkneth the Counsell by words without knowledge for giving of ill and wrong names confusedly obscureth the right knowledge of the natures of things to us and Paul complaineth of it 1 Tim. 6. 20. he complaineth I say of things in his time falsly so called So may we now complain of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the false faith zeale sincerity preaching and reformation of many which indeed is but falsly so called for their unfruitfull faith is no faith their blinde zeal is no zeal their reformation is deformation and their preaching is but a 〈◊〉 or pratling though it be falsly otherwise called Wherefore they are in great fault which give one and the same name both rei privationirei to the substance and the shadows of things This then is the first use which by Gods example we are to learn namely to term things by their right names by which God hath distinguished them 2. Secondly As the names must not be in confusion so there must be a fitnesse and stablenesse agreeable and correspondent to the natures of the things for commonly the names and titles of the world are either too bigge or too little in proportion for the nature of things It men be great in authority and wealth we are no niggards in our words but give great and swelling titles to them though they be of small or no deferts as Esay 32. 5. they will not stick to call Naball by the name of Nalath that is a foolish clownish Chrule a right worshipfull man to flatter him withall but God will be angry if we give titles after such a manner Job 32. 22. As we are Parasites to others for favour or gain so we love to be flattered of others and to have a great and glorious name for small and simple gifts though our deeds be very small and few yet we must bumbast our words as great as may be but God observeth agreeablenesse 3. Lastly We learn that if the name be agreeable to the nature then in our life and action we must also expresse the nature of the things by well using as the word teacheth us that is that seeing the day is our being and sheweth that our life and being is laboring and well being in our Calling therefore we must reckon or accompt our selves no longer to live and have the being of a man then we are in the day imployed in such honest and good actions of life and esteem our selves in that respect as dead men or as beasts when we are idle slothfull and given to sleep Prov. 24. 33 34. we must be farre therefore from the speech and saying of the sluggard that is yet a little more sleep and slumber that is delight in idlenesse And so must we be far from it in doings behaviour and custome Prov. 26. 14. which is thus described even as a dore moveth on hinges so doth he in idlenesse one calleth such fungos truncos shewing that we differ not from blocks being idle and sleeping nor from mushromes eating and drinking nor from whelps sporting and playing but then we are men when we doe the actions of men that is to study for knowledge and work and travail for thy living so that the night is our time of non esse so long as we will ociosum esse Wherefore seeing Christians are not of the night but of the day 1 Thes. 5. 5. we must doe the actions of good works which belong to the day and for which the day was made for idlenesse theft adultererie murther c. hate the light because they are works of darknesse 1 Cor. 4. 5. so are there three paire of them set down Rom. 13. 13. So the qualities of our actions must be framed to the meaning of the word and nature of the things which God hath made for us And this may suffice for the second distribution of the names Et dixit Deus sit firmamentum c. Gen. 1. 6. vers IN the second verse these two were coupled together darknesse and the deep and how blessed an exchange of light we had been made partakers of we have already heard Now it followeth to hear the wonderfull works of God in the deep and that not in the face of the deep but in the bowels and middle part thereof God hath before removed the swadling band of darknesse and now he cometh to take order in the deep and hereafter he will come to the earth to order it which as yet lyeth desolate overwhelmed and buried in the midest of the waters and deep Though the deep had but a poor being as yet yet it had cause to praise God for it as simple as it was Psal. 148. 7. But God that it might praise him more being moved with pity to see this poor rude being in great goodnesse swallowed up Abyssum in Abysso to teach us that as there is nothing so
there is faith to bee taken so out of this name is a worke of charitie to comfort us and Eve her selfe that was dejected and miserably plunged in sorrow by seeing shee had cast downe her selfe and all mankinde by her sin making her by her new name partaker of Gods love and charity this Charitie is not conteined in Eve alone but continued in her posteri ie unto the end of the world Abraham had great comfort the twelfth chapter and the third verse that omnes gentes all the Nations of the earth in him should bee blessed the eighteenth of the same chapter and the eighteenth verse and the two and twentith chap er and the eighteenth verse but this promise of all blessednesse was that in her omnes viventes all living should bee blessed for all that have beene all that are and all that shall bee are partakers of this promise for it reacheth from Eve to the end of the world In the first name Isha shee is the mother of nature of them that live and then die but by this name shee is the mother of Grace of them that though they are dead yet shall live for ever by the one the mother of mankinde by the other of the Church Job in his tenth chapter and twelfth verse saith vitam gratiam tribuisti mihi which life is the life of God eternally Therefore Adam by this name did comfort himselfe his wife and all others in their miseries in that wee must bee not only the seede of nature by her first name but the seede of Eve of Grace of the Promise and of Hope and so children of the Church of the holy seede to obtain the life of God eternall And lastly according to that of the second of Malachy Wee shall bee partakers of the Covenant of Peace and Life Fecitque Jehova Deus Adamo uxori ejus tunicas pelliceas quibus vestivit eos Gen. 3. 21. Dec. 7. 1598. THIS verse is as it were the opening of Gods warehouse and giving thence his liverie and aparrell wherein is mercy and favor even in judgement for after the Sentence God promiseth life and here giveth aparrell so that as Abacuck speaketh this commendeth Gods mercy in his anger as there was a mercy precedent in the Promise so here is a mercy subsequent in this provision and God mingleth mercy with judgement and joyneth Provision with punishment according to that of the seventy eighth Psalme and the twenty ninth verse this favour God vouchsafeth before hee ends his Sentence hee giveth hope of life everlasting and here addeth aparrell as the signe of his favor for all the care of this world is for foode and the back but seeke the kingdom of God and these things shall bee ministred unto you the sixt of Matthew and the three and thirtith verse Five parts of this verse This verse doth offer in it self five parts as they lie in order The first is the persons of Adam and his Wife The second is that God made The third is aparrel The fourth is of Skins The fift is that therewith they were arayed Out of each of these there is a double consideration of good use To begin then in order 1. Out of the persons of Adam and Eve we learn that though they were sinners yet God gave them his providence and provision The Sun shineth on the good and on the bad the rain falleth on the just and the unjust the fifth of Maithew and the fourty fifth he is kinde nnto the unkinde in the sixth of Luke and the thirty fift If God then give not over the wicked much more he will not leave the faithfull Secondly he extendeth his providence not only to sinners but even to the bodies of sinners which is shewed in his providence before for the bellie and here for the back both these are expressed in the tenth of Deuteronomy and the eighteenth Food and rayment is all we should desire in this world the first to Timothy the sixt and the eighth yea Gods providence goeth further than for the bellie and back for by it all the hairs of the head are numbred the tenth of Matthew and the thirtieth his providence watcheth over the soul and the body over the wicked then much more the good 2. God made The second point is God made he arraied the Heavens with starres and the Earth with grass and here he arraied Man with skins Here let us not search into the curiosity of the Jewes how God made them and what skins they were It is said in the holy Scriptures that God builded an house it is not meant that he was a Carpenter and here it is to be understood not that God was their Taylor but that God gave them power to kill beasts and capacity to make and shape apparrell he was not the Workman himself In the seventh verse before they made themselves Breeches of figge-leaves to cover their nakedness they were for no use nor continuance they were but vain God must teach them and direct them their clothing Mans reason without God hath a shew of wisedome but is without understanding the second to the Colossians and the twenty third In the first of Samaell 15. 15. Saul in his own conceit thought he had done well to save the best of the Sheep and Oxen. That apparrel that Adam made was cold and could not hold 3. Coats The third is Clothes or Coats in the originall tongue it is expressed that which is to cover and to defend Before Adam in Paradise had a care to have a Cover ad honestatem for shame there is a Commandement against the uncovering of shame in the eighteenth of Leviticus and the sixth which Paul in the first to the Corinthians the twelfth chapter and the twenty third verse calleth our uncomely parts Sem and Japhet will cover shame though wicked Cham will discover it The bruitish Savages respect not their nakedness The Sect of the Cynicks and the Adamites were shameless of their shame in the sixth of the Revelations shame must not be seen Adam by the light only of reason covered his shame that so this covering might be Velam verecundiae a Vail of shame fastness We must beware that we change not our clothing in vexillum superbiae to be the standard of pride at the first it was ordained for a covering for lust we must not then make it a provocation for 〈◊〉 it is made by God to suppress lust we must not then make it as a procurer of sensuality Such is the attire of an enticing Woman in the seventh of the Proverbs and the nineth St. Jerome upon this place saith that it is opposite unto this use or first institution of apparrel to make it nidum luxuriae a nest for lasciviousness The second reason why God made them apparrel was for defence both of the cold of Winter and the heat of Summer to save them from the weather St. Paul in the second to the
of the Offerer hath a great priviledge for be the work never so excellent if it come not from a person qualified in such fort as God may take liking it is to no purpose The same words I have sinned used by David in the second of Samuel and the twelfth chapter pleased God but in Judas were not respected Matthew the twenty seventh chapter so for prayer both the Pharisees and Publicans went to one place for one purpose but the one departed justified rather than the other Luke the eighteenth for the Sacraments Simon magus was baptized and never the better but Saul and the Jailor were baptized and obtained remission of sinnes the eighth of the Acts and the sixteenth verse so Judas was partaker of the Supper with the other Apostles but he only was an unworthy partaker The reason is If the fruit be good we must make the tree good also Matthew the twelfth It cannot be good fruit that commeth of an evill tree The same work of mercy done by an Heretick and prophane person is not respected but in a Christian is highly accounted with God God is no respecter of persons but looks upon the heart not that God respects persons for he looks not as man looks but he looks on the heart the first of Samuel the sixteenth chapter and the seventh verse and regards no mans person Matthew the twenty second chapter for if he should respect one more than another then he should regard Cain rather being the first born But yet there is something in the person of Abel which made him more respected than Cain and that is that which God respects in mens persons Jeremiah the fifth and the third verse occuli tui respiciunt fidem and the Apostle saith that it was by faith that Abels offering had the preheminence the eleventh to the Hebrews and the fourth verse And respects faith that hath relation to Gods promise which faith because it had relation to the word of God was accepted of God for Abel beleeved the word of God uttered Genesis the third and the 〈◊〉 touching the blessed seed that should break the Serpents head and give an entrance into Paradise which was kept with a shaking sword This word of God is a great and pretious promise the second to Peter and the first chapter which Abel respected more than all things besides in the earth as David saith of Gods word that it was the joy of his heart Psalm the hundred and ninteenth and the one hundred and eleventh so because Abel so much respected the word and promise of God that it was the only joy of his heart therefore God had a speciall respect to him more than to Cain as his name did signifie vanity All things to be counted vanity in respect of God and his Word so he counted himself and all the world nothing but vanity and gave not himself to vanity Proverbs the thirtieth chapter and the eighth verse As David saith Psalm the seventy third and the twenty fifth verse Whom have I in heaven in comparison of thee and there is nothing on earth which I desire besides thee so Abel had this account of God that he desired nothing on earth in respect of God and his word Touching his Oblation if there be an unfained faith the first to Timothy the first chapter and the fifth verse then there is a fained and counterfeit faith Abel's faith true and visible by works but that we may know that Abels faith was a true faith and not fained we see it had opus fidei the first to the Thessalonians the first chapter and the third verse It was a visible faith for he shemed his faith by his works James the second and the eighteenth that is by the effects of faith proceeding from it for as there is spiritus fidei the second to the Corinthians and the fourth chapter so it hath a body and in that regard the faith of our Father Abraham is said to have steps wherein we must walk Romans the fourth and the twefth verse but a spirit hath no steps That which proved Abrahams faith to be true and nufained was the work of faith which he performed of which it is said obtulit Abrahamus filium Hebrews the eleventh chapter and the seventeenth verse and the same thing proves Abels faith to be a true faith Hebrews the eleventh and the fourth verse fide obtulit Abel For Imitation and the offering faith is that faith which is commended to our imitation Steps of Abel's faith The steps of faith which were in Abraham and Abell are 1. Gratitude First Gratitude whereby we offer a little of that we have in thankfulnesse to God from whom we acknowledge all to be received 2. The act of Obedience Secondly the act of Obedience when by yeelding fomething of that we have we acknowledge our selves ready to lose all we have for his sake that gave us all 3. The act of Humilitie Thirdly the act of Humility when by offering a lambe to God we confesse thereby that we our selves deserved to suffer that which the poor beast suffereth and such an act of faith God respecteth ad quem respicio ad humilem in the fixty fixt of Isaiah 4. The act of Hope and perswasion Fourthly the act of Hope and perswasion when being perswaded that the death of a corruptible beast is no just recompence for the life of man we hope to be saved and cleansed from our sinnes in the blood of Christ the lambe of God which was signified by Abel's lambe These acts are the steps of the faith of Abel and Abraham and God there looketh upon such as testifie their faith by these effects The faith of the Elect ever shewed these effects And that we should bring this faith and these oblations we are to consider that such hath been the faith of Gods servants from the beginning Before the flood Abel's offering was in faith after the flood Noah in faith offered Genesis the eighth chapter and the twentieth verse In the time of the law God gave charge that both poor and rich should offer Exodus the thirtieth chapter and the fifteenth verse During the Tabernacle which was carryed hither and 〈◊〉 Exodus the thirty fift chapter God commanded whosoever was of a willing heart let him bring an offering When the Temple was up David prayeth to God O Lord the people have offered to thee willingly with joy accept it therefore and keepe this for ever in the purpose and thought of their hearts that they may still offer the first booke of Chronicles and the twenty ninth chapter After the Gospell they brought all that they had and laid it at the feet of the Apostles in the fourth chapter of the Acts of the Apostles Not only the rich were to offer as it is in the one and 〈◊〉 chapter of Exodus but the poor that could not bring jewels were to offer Camels hair to the
because his heart 〈◊〉 at the hearing of the booke of the Lawe and did not harden his heart as Cain Thirdly in respect of God of whom August saith God bestoweth on some men the blessing of long life because he will be known to be the Author of it But lest we should think there is no other life but this therefore he taketh the blessing of long life from some of his servants to shew that there is another life wherein they shall be partakers of the promises for if God doe not reward the godly in this life doubtlesse it standeth with his justice to reward them in the world to come God will try the patience of his servants and the obedience of them that keep his commandements Apoc. the fourteenth chapter and the twelfth verse he will have it appear that we are not mercenaries and hirelings that serve him for temporall benefits The Children of God are not such as Satan thought Job to be that is one that would not serve God for nought and God to shew that Job served him without any such respect of present reward took away all that he had and so made the patence of that holy man appear So Abel served not God for a temporall reward he was as willing to sacrifice himself as the lambe which he offered so is it with all godly Saints The Apostle St. Paul cared not for his life so he might finish his course with joy Acts the twentieth chapter Note Gods favour better than life They esteeme more of Gods favour than of life Psalm the sixty third And therefore Abel said with himself I will rather forgoe my life than not offer to God such a sacrifice as should please him Whereby we see Gods end in depriving of the godly of outward blessings that it is to try their patience and though they dye yet death is to them no losse but advantage as it is in the first chapter to the Philippians For if Abel for long life on earth have eternall life in heaven he hath no wrong done him if for a life of vanity as Abel's was God give him a life of verity he hath no injury offered him But God performeth his promise of long life much better than if he suffered them to continue long in the flesh for no man liveth so long but his life shall have an end nihil est longum quod finem habet If in stead of vanity and sorrow he have happinesse and glorie he hath no cause to complain Besides the Righteous though they dye never so soon yet they shall be had in everlasting remembrance as it is in the one hundred twelfth Psalm And the memoriall of the just is blessed in the tenth chapter of the Proverbs No man but would wish to be in Abels case to enjoy everlasting happinesse in heaven and to be praised of men on earth If the husbandman bruise the grape on purpose to make wine for the comfort of the people they have no cause to complain of his dealing so we are not to murmur at Abel's death that being a righteous man yet he enjoyeth not the promise of long life for he is made our example as the Apostle saith in the eleventh chapter to the Hebrews Abel defunctus loquitur But what is that which he speaketh Noli aemulari That which Abel saith is Fret not thy self because thou enjoyest not the outward blessings which the wicked have It was my case saith Abel I served God carefully yet I lived not long upon the earth I offered unto God of the fattest of my sheep whereby God was pleased and yet was for that and for no other cause hated of the world Propter 〈◊〉 non solum odium fratris sustinui sed etiam mortem as I have done so doe you This is the juice that is given us to drink out of the example of righteous Abel Quamobrem dixit Jehova Kajino Vbi est Hebel frater tuus qui dixit Non novi An custos ego sum fratris mei Gen. 4. 9. August 12. 1599. THat the death of Gods Saints is pretious in his sight Psalm the one hundred and sixteenth and the fifteenth verse it appeares as by many other arguments so by this that he maketh inquisition for their blood Psalm the ninth for at this verse God begins to hold a judgment concerning the wicked and unnaturall fact of Cain in murthering Abel which judgment is continued to the sixteenth verse for the ninth conteins an Inquiry or Examination the tenth a Conviction of Cain the eleventh and twelfth the Sentence is pronounced upon him in the thirteenth and fourteenth he is permitted to say what he can for himself in the fifteenth is set down his repriving or mitigation of his punishment But before we proceed we must call to minde that this is the second judgment which God held The first was held upon our Parents in Paradise Genesis the third chapter This second is held upon Cain out of Paradise from whence we gather that albeit man was now cast out of Paradise yet not out of the compass of Gods providence for as the Apostle saith Though we beleeve not yet he is faithfull and cannot deny himself in the second to Timothy and the second chapter so whether we be in Gods favour or out of it yet his providence extendeth to us which providence of God hath appeared in nothing so much as in the discoverie of blood Cain not out of the reach of Gods providence for albeit Cain were out of Paradise yet he was not out of the reach of Gods providence so far but God knew well the murther which he committed and therefore calls him to account for it and many such testimonies doth God daily shew of his providence in the discovery of bloodshed which make men confess verily there is a God that judgeth in the earth Psalm the fifty eighth Secondly from hence we are to note that whereas the first Judgment in Paradise was for an offence committed immediately against God himself and this for an offence done to man so his will is that justice shall proceed not only for trespasses done against himself but when we offend one against another Note Therefore in the Commandements of the Law God hath allowed one Table to himself and another to man to teach us that he will call us to account not only for the breach of faith towards himself as he did Adam and Eve but for breach of charity one man towards another as Cain for the sinne he committed against his brother The point it self is a citation or conventing of Cain by God before his Judgment Seat not by any secret or inward working of his spirit which is the usuall way whereby God worketh repentance in mens hearts but with his own audible voice from heaven Out of which is offered both matter of comfort to Gods Saints which are the posteritie of Abel by imitation and also matter of terror to the
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
bodies that are corruptible to become glorious Philippians the third chapter and the twenty first verse If in this life we keep our selves from the filthinesse and pollution of worldly and carnal lusts our bodies shall be glorious after death therefore we are to be more careful for the soul than for the body Of this life Job saith It is but short Job the fourteenth chapter It is like a vapour that suddenly ariseth and vanisheth away James the fourth chapter It is as grasse the first epistle of Peter and the first chapter And it standeth not in the aboundance of riches that man hath Luke the twelfth chapter Man walks in a shadow and disquiets himself in vain Psalm the thirty ninth He is every moment subject to death and howsoever death it looks a young man in the face as it doth old men yet it is as neer to him while it stands close to the other Therefore the Wise man saith All the cares of this life are but vanity and vexation of spirit And howsoever while we are in our joyes drunk with the pleasure of the world as Naball the first epistle of Samuel and the twenty fift chapter So that though we be wounded we feel it not like the drunkard Proverbs the twenty third chapter Though we have not grace to say Quid prodest totum mundum lucrari Matthew the sixteenth chapter yet when it is too late we shall say What hath it 〈◊〉 us to have enjoyed the pleasures of this life Sapi. 5. The life to come is void of all misery and torment There is the fulnesse of joy and pleasure for evermore Psalme the sixteenth But all the pleasure and profits of this life if it were possible to possesse them all are not answerable to the joyes of the life to come With which present pleasures are joyned many griefs and torments If a man be never so rich or humble diseased or afflicted it will marre all his joyes But all the afflictions of this life are not comparable to the future glory Romans the eighth that shall be revealed which swallows up all our troubles that we suffer here because it is hard to root out of mens hearts the cares of this life and Christ doth not forbid them altogether to be carelesse But first seek the kingdom of God and all things else shall be cast upon you Matthew the sixt chapter If ye neglect earthly things for heavenly you shall not only obtain heavenly things but earthly things withall If we only seek bodily things and not heavenly we shall want both But if we seek for the soul we shall have things necessary for the body for the Lord 〈◊〉 said I will not for sake thee Hebrews the thirteenth chapter And David affureth himself that because the Lord is his 〈◊〉 he shall want nothing Psalm the twenty third If Salomon ask not riches nor honour but wisdome he shall have not only wisdome but riches honour and all other things the first book of Kings the third chapter the seeking of things pertaining to this life 〈◊〉 the care of the life to come but the seeking of Gods kingdom includes the care of all other things The 〈◊〉 that it is Christ the sonne of man that gives us this bread of life Muerial bread is the effect of Creatures but the 〈◊〉 of 〈◊〉 is the effect of the redemption But seeing all things were made by Christ John the first chapter therefore it is Christ that gives us both eartnly and heavealy bread Christ made 〈◊〉 materiall bread of nothing but this bread he maketh of himself the one he made 〈◊〉 but the other cost him the shedding of his 〈◊〉 His flesh simply is not bread but his flesh 〈◊〉 for us caro 〈◊〉 prodest John sixth chapter the bread that perisheth and all the works of the Creation he performed in six dayes but the bread of life was not made but during the whole space of his life upon earth The six point is where the bread is to be found touching which he saith say not with thy heart who shall goe up to heaven to fetch this bread nor 〈◊〉 down to hell komans the tenth chapter and the sixth verse It is the Sonne of man that gives it for God the Father hath sealed him for this end In which words we have First a 〈◊〉 Secondly an Affirmation The direction hath a Correction for we think we deserve it by seeking and labouring for it For Christ tells us it is not to be had except the Sonne of man give 〈◊〉 Christ gives us the bread of life three wayes First When he gives his flesh to be crucified for us in his 〈◊〉 for in death only it 〈◊〉 power to quicken us into eternal life as the Apostle witnesseth By death he did destroy him that had the power of death Hebrews the second chapter In thy favour is life Psalme the thirtieth But we are brought into Gods favour no otherwise but by the death of his Sonne Romans the fift chapter So that by his death we obtain life By the sacrifice of himself he hath done away our 〈◊〉 Hebrems the ninth chapter Secondly he gives us the bread of life in the sacrament his flesh is made bread for us in his passion when he dyed but is given and applyed to us in the Supper The expiation for sinnes was once performed upon the Crosse By one sacrifice hath he perfected for ever Hebrews the tenth chapter and the 〈◊〉 verse But 〈…〉 is often applyed to us in the 〈◊〉 Thirdly where as there are two 〈◊〉 of giving offert and confert he gives us this bread when he doth not only 〈◊〉 it unto us but makes us 〈◊〉 it If we 〈◊〉 hold of the bread by faith which is the work of God and 〈◊〉 that he is the food of our souls then 〈◊〉 will give us it and make us partakers of 〈◊〉 as Christ saith This is the 〈◊〉 That light came into the world and ye loved darknesse rather than light John the third chapter So it shall be our condemna ion if God doe only offer us the bread of life and doe not withall give us it and make us to receive it All bodily meats being a power nutritive but profit 〈◊〉 except they be a power digestive So though the body of Christ crucified have a power to give life and nourishment yet except we digest it with faith it shall doe us no good For our assurance hereof Christ saith of the Sonne of man that God the Father hath sealed him that is he hath power and authority to be the bread of life and to conserve life to them that feed on him He hath sealed him First with his nature being the very Sonne of God He is the similitude and ingraven form of his person Hebrews the first chapter and the third verse We need not to doubt of the remission of our sinnes for Christ as he is God giveth power to forgive sinnes Secondly as he is sealed with Gods
and the twenty second verse It is not early rising nor late sitting down Psalme the hundred twenty seventh But put case it be true which they imagine with themselves yet their life stands not in the riches so gotten It is indeed probable that a covetous man shall soon attain to riches For all is fish that comes to net with him he will not refuse any gain be it never so unlawfull If it be panis fallaciae if it be pretium sanguinis he will put it up And as he hath more means to get so he spares more than other men doe He doth no good works he distributeth not to the necessity of the poor magnum 〈◊〉 parsimonia and flesh and blood alwaies perswades her self of the best and never doubteth of any hurt The rich Merchants say with themselves We will goe and buy and sell and gain James the fourth chapter never thinking that they shall lose The rich man thought with himself I will eat and drink and take my rest but never thought that he should dye Luke the twelfth chapter So we alwaies dream of the best and never fear any evil We will drink strong drink to day and tomorrow shall be as this day and better Isaiah the fifty seventh chapter Again they may pretend further cause for the sinne of covetousnesse Aboundance makes a man abstain from many sinnes which poor men fall into of necessity For poverty makes a man to steat Proverbs the thirtieth chapter Therefore the Apostle willeth that if any man will not steal he must labour with his hands Ephesians the fourth chapter Aboundance sets them in case that they can doe many good works when the borrower is a servant to the lender as it is in the Proverbs The rich man is free from this inconvenience 〈◊〉 est abundat omnibus Riches doe make a man glorious But though all this were true yet Christ saith that life stands not in riches as the Preacher speaks by way of permission to the rich man Goe too take thy pleasure but for all this know that God will bring thee to judgement Ecclesiastes the eleventh chapter So doth Christ give them scope to conceive what opinion they think good of Riches Put case thou through thy covetousnesse hast aboundance yet thy life consists not therein that this is true That man is not a whit longer lived for his wealth the Scripture shews Divitia non proder unt in die 〈◊〉 Proverbs the eleventh chapter and the fourth verse Though hand be 〈◊〉 in hand yet it shall not serve the turn the rich man dyeth as well as the poor Psalme the thirty ninth but how powerfull this is to restrain covetousnesse appears by this We will doe nothing in vain much lesse suffer in vain The Apostle 〈◊〉 〈◊〉 the fift chapter Wh le we are in health of body we know our riches doe us great service but if death draw neer we are ready to say with 〈◊〉 Genesis the twenty fift chapter Behold I dye and what will all this wealth doe me good Christ saith not Be not covetous for you shall not be the richer but Be afraid of covetousnesse for your life stands not in aboundance of riches to put thee in minde to provide for another life rather than for this For albeit the covetous and miserable man hath misery in this life because he disquiets himself in vain Psalme the thirty ninth and therefore is called a 〈◊〉 or man-slayer yet his future misery being 〈◊〉 with the misery of this life makes him more miserable While he is in his 〈◊〉 it is well with him though he have many worldly cares But when he is put out of his office and shall be called to account How he came by his office and how he hath behaved himself therein How he got his worldly wealth and how he hath distributed the same for the relief of his poor fellow Saints Then it he be found faulty in his account his misery is farre greater than ever it was in this life Luke the sixteenth chapter Christ takes away from covetous men the opinion of life and wills them not to think that they shall live the longer for their riches And seeing they must dye and after death commeth the Judgement Hebrews the ninth chapter it is their part rather to lay up a good 〈◊〉 for the time to come 〈◊〉 lay up their treasure in Heaven Matthew the sixt chapter becanse as they heap up riches unjustly so they 〈◊〉 up wrath for themselves against the day of wrath Romans the second chapter Though covetous men think themselves well while they live yet Christ tell them They must dye that they should take 〈◊〉 that it may goe well with them after death That when they have layd down these earthly tabernacles the second epistle of Peter the first chapter They may be received into everlasting tabernacles Luke the sixteenth chapter Nam cui haec non adsunt is caecus est nihil procul cernens oblitus sese à veteribus peccatis suis fuisse purificatum Quapropter fratres c. 2 Pet 1. 9. Decemb. 3. 1568. THE Prophet David saith Psal. the fourty ninth Man was in honor when he was first created but continued not in that state the space of a night but became like a beast that perisheth So that as God made man so honourable a creature that he thought he might be God So when man in the pride of his heart would be like God be became a beast a beast not only in body for that he dyeth as they doe but in soul For if we consider the understanding part of the soul and the knowledge that man hath in the same He is foolish and ignorant even as a beast before God Psalme the seventy third and the twenty second verse and the rebellion of his heart is such that he is compared to horse and mule Psalme the thirty second This is our downfall But God of his rich mercy will not have man continue in dishonour though he lost that honour which God gave him in the beginning And as man would not continue in honor one night so God would not suffer him to continue in dishonour one night but presently after his fall gave him this pretious promise That howsoever man had made himself a beast yet God would not only make him a man again but partaker of the divine nature the second of Peter the first chapter and the fourth verse Which promise albeit it begins to be performed when we apprehend it by faith yet faith only doth not make it perfect but we must unto faith add virtue to virtue knowledge to knowledge temperance patience godlinesse brotherly kindenesse and love And these virtues if they concurre doe make man partaker of the heavenly nature At the first the Doctrine of Faith in Christ was hardly received or men thought to besaved only by Works And when they had once received it they excluded the doctrine of good Works All the difficulty that
and the eighteenth chapter The King is to goe out and in before the People the first book of Samuel and the eighth chapter So the people will follow the King if he be good they will tread in his steps When Jothan reigned the people were good But when Achan came they turned with him to Idolatrie So it fell out with Ezechiah and the people with Manasse and his people with Amon and his people Joshuah and his people Nobile mutatur semper cum principe vulgus So that God is more exalted when he inclines the hearts of Kings to follow Christ and to cleave to the Church When the Kings offer bountifully to the 〈◊〉 as David did then will his people but if he withdraw his liberality they will draw away too Hereupon Christ when the Greeks desired to see him said The hour is come that the sonne of man must be glorified John the twelfth chapter The other two wayes are as a reason Because the shields of the earth are the Lords his name is exalted This was the reason that moved Constantine he saw God had a power to protect and give victory and therefore imbraced the Christian Religion God saith to Abraham I am thy shield Genesis the fifteenth chapter And of him David saith He is a sheild to them that trust in him Psalm the thirty third Constantine saw in Heaven the signes of the Crosse on which was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this thou shalt overcome wherein God shews them that he 〈◊〉 power to defend and give victory therein is his name exalted When they fee that they will take hold with the Jews and say God is with them Zachery the eight chapter The other way is because God is exalted therefore he will defend the earth as with a shield This is a motive to make men become religious and when they are so then followeth defense and safetie which is the effect of magnifying Gods name When we take the shield of faith and beleeve in God Ephesians the fift chapter Then he will compasse us with his faith as with a shield Psalm the fift chapter His faithfulnesse and truth shall be with us and in his name shall his horne be exalted Psalm the eighty ninth Therefore Moses having exalted the name of God in Horeb because they were delivered and built an Altar called The Lord is my banner Exodus the seventeenth chapter and the fifteenth verse The name of the Lord is a strong Tower Proverbs the eighteenth chapter The Church is like the Tower of David which had many shields Canticles the fourth chapter To signifie that because the Church doth exalt and magnifie the name of God therefore he doth defend it by a thousand means And therefore the Apostle saith That godlinesse hath the promise of this life as well as of the life to come the first epistle to Timothy the fourth chapter So that whether way soever we take it it teacheth us That love is the end of the Commandement out of a pure heart and good conscience and faith unfeigned the first epistle to Timothie the first chapter It doth teach us to walk in the simplenesse of the faith of our Father Abraham and to doe his works John the eighth chapter It teacheth us to exalt and magnifie Gods name for exaltatio nominis Domini 〈…〉 Et inutilem servum ejicite in tenebras illas extimas illic erit fletus stridor dentium Matt. 25. 30. Jan. 16. 1598. THE sentence which passed upon the unprofitable servant had two branches First A sentence of deprivation Taking the talent from him Secondly A sentence of translation and giving it to him that hath ten talents Now the talent being taken away The servant himself is cast into utter darknesse These two parts of his punishment are by good order joyned together not only that the talent should be taken away but that punishment should be laid upon his person that not only the tree should be cut down and be deprived of all power to fructifie but to be cast into the fire Luke the thirteenth chapter the wastfull servant must not only lose his office but must give an account of his Stewardship Luke the sixteenth chapter It were well if he might only lose his talent and himself escape utinamperiret pecunia modo ne suo periret but it agreeth with Gods Justice that as the talent was lost through the negligence of the unprofitable servant so now the servant should perish for the honor of the talent And it stands with Gods wisdome so to punish the unprofitable servant for if the salt be unsavery it is good for nothing but to be cast out Matthew the fift chapter And when the tree brings no fruit troubles the ground it is fittest to be cut up Luke the thirteenth chapter that others may be planted in the room of it that will bear fruit Wherefore as when Saul had lost his spirit the Kingdom tarried not long with him after so if our talents be once taken away we may look that God will lay a punishment upon our persons If we fall from our first love Apocalyps the second chapter and use not our talents to Gods glory we may justly fear our persons But as God did first command Lot to goe out of Sodom before he destroyed the Citie it self so he will first take away the talent that it perish not and after the person shall be punished The punishments inflicted upon his person are reduced to two Being first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Touching the first he saith Cast out the unprofitable servant that hath done nothing to my glorie not servum peccatorē Luke the 〈◊〉 chapter nor the riotous servant that wasts his Masters goods but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that doth no good with the talents committed to him sic sic in virido Luke the twenty third chapter If he shew such cruelty towards him that was only unprofitable and did no good how severely will he punish those that doe hurt with their talents that are riotous and mispend their whole talents Three things make his punishment grievous First That he is punished with a separation Secondly It is with a violent separation Thirdly This separation is with disgrace and shame For the place from which he is separated as the Apostle saith It doth not appear what we shall be the first epistle of John and the third chapter So it appears not to us what the place is whither we shall be gathered if we use Gods gifts as we ought But as he speaks of the person so of the place We know that it is an excellent place a place of such glory as the eye hath not seen the first epistle to the Corinthians the second chapter Such glory as all the afflictions of this life are not to be compared with it Romans the eighth chapter and therefore to be cast out from this place will be a heavy sentence The
faith but this faith ends in fear James the second chapter Damones credunt contremiscunt but a Christian mans faith and belees ends in hope A Christian man beleeves that he may have hope for hope comes by faith as the Apostle sheweth Galatians the fift chapter and the fift verse We by the spirit wait for the hope of righteousnesse through faith and that faith which is the cause of hope doth work by love as the same Apostle 〈◊〉 And love causeth diligence Credendo speramus sperando diligimus qui diligit diligendus est Amb For there is no love without diligence And so necessary is hope that the Apostle makes it a part of our salvation For as Ephesians the second chapter ye are saved by faith so he saith Romans the eighth chapter and the twenty fourth verse we are saved by hope For howsoever it is certain that God is the hope of all men in general as the Prophet calls him the hope of all the ends of the earth and of them that are in the broad sea Psalm the sixty fift so it is as certain there is another hope besides that general which the faithfull conceive for that general hope concerns this present life The Apostle saith if we had no other hope but that we are of all men most miserable the first to the Corinthians the fifteenth chapter The hope of all men is spes Dei that he doth save both man and beast Psalm 36. that they shall be delivered from outward danger and shall be both kept by God under the shadow of his wings and when none can minister help then they flying to God shall be safe But he is more specially called the hope of Israel Joel the third chapter and the sixteenth verse that is there is a further hope this is a Christians hope It is true that Christians have a hope in God for defence from trouble in this life as others have and in that sense this their hope is like a brest-plate against the troubles of this life the first epistle to the Thessalonians the fift chapter and the eighth verse and the same hope of theirs for that the troubles of this life are compared to the surges and waves of the Sea is called an Anchor Hebrews the sixt chapter But the Christian mans hope goeth further than that general hope for the Heathen doth say spero dum spiro but when breath is gone the just man hath hope in his death Justus etiam in morte sperat Proverbs the fourteenth chapter and the twenty third verse therefore the Apostle calls a Christian mans hope spem vivam a lively hope as if the other were spes mortua the first epistle of Peter the first chapter and the third verse For whereas the faith of all men doth fail in death the Christians faith doth even then flourish because they are begotten again to a lively hope through the resurrection of Christ from the dead It was Davids speech That when he was laid in the grave his flesh should rest in hope Psalm the sixteenth In this life our hope hath a waiting as St. Paul calls it wherein it doth hope for the hope of righteousnesse by Christ Galatians the fift chapter and the fift verse and after this life it hopes for the fruition of the riches of glory that is for Christ himself who is the hope of glory Colossians the first chapter and the twenty seventh verse His hope is not in the shadow of Gods wings only but spes in lumine virtutis as the Prophet speaks Psalme the eighty ninth and the fifteenth verse There is yet one point more and that is a necessary admonition not to confound but keep several these two virtues theological for they be two dis-joyned virtues as the Apostle sheweth the first epistle to the Corinthians the thirteenth chapter Now these three are Faith Hope and Love and whereas we put Hope under Faith all the ancient Fathers have put difference between them of whom Augustine makes four differences First Faith hath for its object the word and promise of God but Hope looks not for a promise but rem promissam we beleeved the promise but hope for the thing promised Secondly of Faith as well evil things as good things are the object for we beleeve the pains of Hell no lesse than the joyes of Heaven but the object of our hope is only for good things as that in this life we shall be partakers of the righteousnesse of Christ and afterward of his glory Thirdly We doe not only beleeve things to come but such as are present and past for things past by faith we apprehend Hebrexs the eleventh chapter and third verse and for things to come we beleeve there shall be a day of Judgement when the Shepheard shall separate the sheep from the goats Matthew the twenty fift chapter but Hope doth only apprehend things to come and not things past Fourthly as Bernard noteth the applying virtue is Hope for this is Vox sidei magna invisibilia reposita sunt 〈◊〉 Deum but Hopes voice is mihi ipsi reperiuntur that is I my self have a part in them Quod sides futurum credit id spes sibi futurum expect at but Charities voice is I am diligent spem apprehends For the use of this virtue whereas in the Scripture there are many sayings which force farre As that as the ground that drinks in rain and bringeth not forth grasse is cursed so the Christian that drinks the water of Gods word and yet brings forth no fruits of faith is in a cursed state Hebrews the sixt chapter Yet to conceive hope because in the same chapter is matter of comfort also so the Apostle saith That by two immutable things whereby it is impossible for God to lye that is his word and oath we have strong consolation Hebrews the sixt chapter and the eighteenth verse As he hath made us great and pretious promises the second epistle of Peter the second chapter so he is a faithfull Creator the first epistle of Peter the fourth chapter And as Sarah confessed He is faithfull that hath promised Hebrews the eleventh chapter and the eleventh verse And as Sarah said so Abraham saith He is able to doe what he promiseth Romans the fourth chapter the twenty first verse And therefore we are to conceive hope and say with the Apostle in the second epistle to Timothie the first chapter I know whom I have beleeved Scio cuicredidi and not only able but willing For of them that come to him he casteth away none John the sixt chapter Secondly Our hope must not be faint but we must have a perfect assurance of hope not a hope halfe full but the full measure of hope as the Apostle sheweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must not sail with one sail but with the whole gale of winde that is with a full assurance of hope for to this belongeth that which the Apostle requireth That we be carried
As it is choragi so epicorigia that is not so compleat of it self but something is to be joyned to it For faith St. Peter the fittest to take instruction from who shewed the failing and wavering of his faith when Christ asked him Lovest thou me he answered Thou knowest that I love thee John the twenty first chapter But how knew he it when he denyed him before a poor Damosel Matthew the twenty sixt chapter And in respect of Christ Luke the twenty second chapter and the thirty second verse I have prayed for thy faith Christs promise and his own experince may perswade us he knew the nature of faith And this is an infallible mark of time faith that it hath joyned virtue and is taught of the Law of God and true faith doth not abrogate the Law nay Romans the third chapter the Law is established by faith Faith must bring in virtue by the hand So in that great chapter of faith having gone through all he faith They chused rather to suffer than to enjoy pleasures of sinne Hebrews the eleventh chapter Paul saith true faith operatur 〈◊〉 per charitatem So Peter here and James the second chapter and the twenty second verse it doth cooperari that is the figne James gives of faith In the first epistle of John the fift chapter the figne of true faith is it overcomes not only the Devil but the world and the pleasures riches honors of the world as in Hebrews the eleventh chapter It is the same signe that Hebrews eleventh chapter and the fourth verse shewed it self in Moses when he refused to be the sonne of Pharaohs daughter And Jude in the twentieth verse saith If it be true faith it is fides sanctificans So they all agree Paul saith Faith must work rightcousnesse Peter It must bring virtue in by the hand John It must overcome the world and Jude saith It is a sanctifying faith not locked up in a mans conscience So that it is no true faith which virtue follows not Adjicite fidei vestrae virtutem virtuti verò notitiam 2 Pet. 1. 5. THE Apostles minde is to shew That the life of a Christian is no single thing but a Quire or Dance and the beginning of the train is faith For if we must be elevated to be partakers of the Divine nature as verse the first it must be a divine thing that must effect this and the first divine thing is divina veritas the same which the Prophets in all ages have described to us Which divine truth we apprehend by faith Now because there may be deceipt in our faith we must take heed that it be not a rotten faith There is fides ficta the first epistle to Timothy the first chapter and the fift verse Faith feigned and a dead faith James the second chapter There is a vile faith as well as a like pretious faith And that we may separate the pretious from the vile Jeremiah the fifteenth chapter And if we will know which is the pretious faith for which Christ prayed in Luke the twenty second chapter it is not that which is alone but which is accompanied with other virtues It must not be totum integrale or Alpha and Omega but like a Quire wherein are diverse parts faith is but a part and the eighth part of Christianity This company is not added ad ornatum but for necessity therefore he exhorts Give all diligence and he that hath not these is blinde To proceed If faith be not all what is that company he speaketh of The first is Virtue A word which the Scripture hath taken from Philosophers whereof all their books are full and albeit we must beware that no man spoile us through Philosophie Colossians the second chapter yet we may not contemne it We are called to glory and virtue verse the third and Philippians the fourth chapter and the eighth verse If any virtue It is not to be taken generally for so it contains all It comprehends not moral virtues more than theological but a more special thing By Virtue is not meant an honest life nor faith but virtue is used either for an active power as in the first epistle to the Corinthians the first chapter and the twenty fourth verse or some notable effect as Galatians the third chapter and the fift verse It is used either in opposition to weaknesse as in the first epistle to the Corinthians the fifteenth chapter and the fourty third verse and the second epistle to the Corinthians the twelfth chapter and the ninth verse Virtus mea perficitur in infirmitate or in opposition to fear as in the second epistle to Timothie the first chapter and the seventh verse Not the spirit of fear but of power By Virtue is meant that acrimena sinapis as Christ speaketh If you had faith but as a grain of mustard-seed this is that must be added to faith then shall that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first epistle of John the third chapter and second verse be accomplished in us then we shall say with Christ in the fift chapter of St. Johns Gospel My Father worketh and so doe I and in the first epistle to the Corinthians the twelfth chapter The Holy Ghost worketh all in all Faith hath no act but the act of assent but the true faith is operative Which power of working is called by Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Paul in the first epistle to the Corinthians the fourth chapter The spirit of faith The life and work of faith with power 〈◊〉 fidei in virtute the second epistle to the Thessalonians the first chapter and the eleventh verse St. Paul saith in the first epistle to the Corinthians the fourth chapter and the twentieth verse You shall perceive non sermone sed virtute not only a power to talk well but to work they have a form of faith but doe 〈◊〉 virtutem the second epistle to Timothy the third chapter and the fift verse As it betokens a power of doing well so an ability of induring adversity depends on this virtue For want of this Peter foll asleep Matthew the twenty sixt chapter He came afar off when Christ was apprehended and was afraid of a poor Maid So it was with Peter having nothing but faith but when he joyned with his faith virtue then that was fulfilled Luke the twenty fourth chapter and the fourty ninth verse He is indued with power from above Induemini virtute ex alto When he received the power of the holy Ghost Acts the first chapter and the eighth verse then he was bold Acts the fift chapter and the twenty ninth verse The Apostle calls it strength in the inner man Ephesians the third chapter and the sixteenth verse If a man fear death his strength is small Proverbs the twenty fourth chapter and the tenth verse By this virtue Moses feared not 〈◊〉 the eleventh chapter and the twenty third verse As there is modica
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
regard of this life that of the twenty ninth chapter and one and twentith verse is that of this life my terme is ended Zathaca this name belongeth to all females in respect of this life for all bring forth life though to die It only this life were here regarded the ancient Fathers that came from her though they lived long yet they died and have long layn dead and in regard of the length of their death shee might have beene called the mother of the dead therefore this name is understood of the other life which is eternall for after death they had hope of another life David in the twenty seventh Psalme and the thirteenth verse Should have sainted but that hee beleeved to see the goodnesse of God in the land of the living And in the hundred forty second Psalme and the fifth verse hee had his portion and hope in the land of the living God is the God not of the dead but of the living the two and twentith of Mathew and the thirty second verse Now where there is a Commandement or Promise of life there is meant eternall life Hee that doeth the Commandements shall live not a mortall but an immortall life the Covenant of life to the Priests and People in the Leviticall law is that life That was it that made Job in his ninteenth chapter and twenty fifth verse to assure himselfe that his Redeemer lived and so should hee but most plainly speaketh Christ himselfe the eleventh of John and the twenty fifth verse of himselfe that hee is life and hee that beleeveth in him though hee mere dead yet shall hee live and in the very nature of the word it selfe is a double being the one temporall the other permanent which is expressed in the originall by difference of one letter Hagab and Havah all have the common life but there are those that are strangers from the life of God the fourth of the Ephesians and the eighteenth verse and there are those to whom God is life and length of dayes the thirtith of Deuteronomie and the twentith verse so that not by consequence but by the very essence of this name is meant life eternall God hath his booke where hee writeth the living the thirty second chapter of Exodus and the thirty second verse there is a booke of life the sixty ninth Psalme and the twenty ninth verse God promiseth to give to him that overcommeth to eate of the Tree of Life the second of the Revelations and the seventh verse and the ancient Fathers upon that place non dedit corollam sed coronam vitae he gave a crown of life which is life for ever There is a mysterie also in the qualitie of the name which is comprehended in the word it selfe which is a bringing of good news and glad tidings as are cold waters to comfort the thirstie so is good news from a farre Country the twenty fifth chapter of the Proverbs and the twenty fifth verse When Jacob heard that Joseph his sonne was yet alive in a farre and strange Countrey and that they had brought him Chariots these tydings revived Jacob that was in age the fourty fifth chapter and the twenty seventh verse this name of life is even as a name of joyfull tydings If in matters of this life it bee so then much more in things spirituall after wee have sinned and deserved punishment then absolution and remission is a joying of a mans heart and there is joy in this name that word is life vita est ex verbo man at the first was made a living soule the seventh of the former chapter In the sixth of Saint Johns Gospell the sixty third verse The words Christ spake are spirit and life and againe in the sixty eighth verse of the same chapter Peter saith to him thou hast the words of eternall life It is observed by the Greeke Fathers that the seventy Interpreters did put downe Hevah under the same letter Evangelium which is good tydings this word is the abstract of the eternall word In the first to the Corinthians the fifteenth chapter and the forty fifth verse the first man Adam was a living soule the last Adam was a quickning Spirit a living Soule is in it selfe a quickning Spirit is unto others in the word was life the first of Saint Johns Gospell and the fourth verse and in the first Epistle of Saint John the first chapter and the first verse Christ was the word of life and life it selfe verbum vitae vita hence wee receive Grace here and hereafter And herein is the manifestation of the Trinitie given in this very name of Evah The mysterie of salvation was known to Adam before hee gave the name God hath given to his sonne power over all flesh that hee should give eternall life to all them that beleeve in him the seventeenth of Saint John and the first verse The Promise of Christ was in this that the seede of the woman should breake the Serpents head not the seede of man but of woman therefore hee still keepeth his owne name but changeth her name from 〈◊〉 to Evah saying with himselfe I am Adam still from mee is nothing but earth but from the Promise made by God to the woman hee giveth her the name of Hevah and from Hevah hee giveth life to the end of the world for the Fathers gather out of the first of the Corinthians the fifteenth chapter and the one and twentith verse That by Adam came death hee is pater morientium but by the Promise of Christ in this name shee is mater viventium the mother of the living for by Christ wee live and hee is therefurrection of the dead the ancient writers observe that Adam was 〈◊〉 in pulverem reversurus hee was dust and to dust hee should returne that is of his owne nature but by Hevah is promise of Grace and though wee as by nature die with Adam yet God will raise 〈◊〉 up by Jesus Christ the second to the Corinthians the fourth chapter and the thirteenth verse It is hee that rayseth the needy out of the dust according to the hundred and thirteenth Psalme and the seventh verse this is it that made Paule the second to the Galathians and the twentith verse to say That I live yet not I but Christ that liveth in mee and in that I now live in the flesh vivo in fide fiilii viri the just liveth by faith and shall live the life of Grace shee is here then called the mother of that life set this verse aside wee have no memorie that the promise before made was of eternall life hence then is a fountaine of life which was by transgression the originall of death for shee transgressed and thereby came death but God brings light out of darknesse and life out of death But what is faith without 〈◊〉 even nothing for faith worketh by charitie the fist to the Galathians and the sixth verse then as from hence
in all diligence and in your love to us so see that ye abound in these graces also Respexitque Jehova ad Hebelum ad munus ejus Ad Kajinum verò ad munus ejus non respexit Gen 4. 4.5 April 29. 1599. WHich words contein the acceptation of the service of Cain and Abel with God which is the matter of greatest moment and which putteth the greatest difference between them and all the world and is a pattern of the distinction which is between the godly and the wicked begun in this life and perfected in the great day of the Lord when he shall set Abell and histure Worshippers on his right hand and Cain and his false Worshippers on the left In the denomination of the name which Eve gave her first Son I told you what is the worlds censure viz. that Cain is a name of great price in the judgment of the world but as for Abell that is a name of great contempt and such as Abell was are persons of no account but here we see Gods censure upon them both is otherwise for as the Apostle saith He that praiseth himself is not allowed but he which God praiseth the second to the Corinthians the tenth and the eighteenth verse so Cain that was so precious in the eyes of the world is of no account with God but Abel which was of no reckoning with men but despised as a thing of nought he is highly accounted with God for he hath respect to his oblaion but as for Cain and his oblation he respected them not So we see that as on the one side God makes the stone that was refused to be the head stone of the corner Psalm the one hundred and eighteenth and the twenty second verse so on the other side we see it true in Cain and Abel which Christ affirmeth in the sixteenth of Luke and the fifteenth verse that which is high in the account of man is abominable with God The words contain two points first Gods regard to Abel and his offering secondly his want of regard towards Cain and his oblation first that we may understand what is meant by regarding respicere is not only aspicere for God beheld Cain and his offering no less than Abel God seeth all things be they never so private he seeth Sarah when she laugheth behinde the Tent door Genesis the eighteenth and the twelfth verse whether we flie up to heaven or lie down in hell he is present with us we cannot goe from his spirit nor flye from his presence Psalm the one hundred and thirty ninth and the seventeenth and eighteenth verses but respicere is when one likes a thing so well that he looks on it again as we behold those things that we love God seeth all things and all present when he loves he beholds with an amiable look for ubi amor ibi oculus so God beheld Abel and his offering with an amiable look as not contenting himself to look once upon it The example of a Nurse Isaiah 66. 12. which gracious respect of God is set out by a loving regard that a Nurse hath to the Child when she beareth it on her lap Isaiah the sixty sixt and the twelfth verse Of the next oblation offer this which Noah offered to God it is said that the Lord smelled a savor of rest the eighth chapter of Genesis and the one and twentieth verse by which smelling and by this seeing and beholding with the eye is meant nothing else but that God received them in good part and therefore the Paraphrast expoundeth these words suscepit Dominus which exposition is grounded upon the words of the Prophet Malachy the first chapter and the eighth verse the offering is no more regarded nor received acceptably in his hands On the other side the Lord beheld Cain and his offering but he suffered not his eye to stay upon it for hee did not allow of it Testified by visible signs this acceptation the Fathers say was testified by a visible signe and they ground this opinion upon the word for the Apostle saith the eleventh chapter to the Hebrewes and the fourth verse God bears Abel witnesse that hee was just for it was usuall with God to testifie his liking of the service of his servants by outward and visible testimonies Leviticus the ninth chapter and the twenty fourth verse there came fire from the Lord and wasted Aarons burnt offering to shew that hee allowed it so hee approved Gedeons Sacrifice Judges the sixth chapter and the one and twentieth verse when the Angell touching the flesh with the end of his staffe caused fire to come forth and consume the flesh whereby hee knew that his offering pleased God So when Salomon had ended his Prayer fire came downe from heaven and consumed his Sacrifice and Oblation the second of the Chronicles the seventh chapter and the first verse but it is plain in the first of the Kings the eighteenth chapter and the twenty fourth verse By fire The God that answereth by fire let him bee God saith Elias to shew that the true God doth by outward tokens testifie who bee his true worshippers But to come in particular to Abels Oblation Gods liking is upon two things upon the Person and then upon the Gift for non ex seipsis placent munera sed ex offerentibus and St. Augustine non ex muneribus Abel sed ex Abel muner a placuerunt And St. Ambrose priùs is qui dabat quam ea quae 〈◊〉 placuerunt so the person hath the first place but he respected not the person only nam ne vanae putentur oblationes it is not said he had respect to Abel and not to his offering but respexit ad Abelem munera that is not to Abel alone but to him and his gift The person must first be pleasing to God before his gift be accepted the person must first please before the gift can be accepted but as he respects the person so will he have the gift withall and therefore God that said I will have no Bullock out of thy house nor Goats out of thy folds saith gather my Saints together that make a Covenant with me with Sacrifice the fiftieth Psalm and the fifth verse and where he saith thou desirest no sacrifice he means God chiefly respects the persons of men that they be such as may please him otherwise all their oblations are to no purpose but when they are so qualified that they can offer to him a contrite and a broken heart then God will accept of their Sacrifices which they offer upon his Altar the fifty first Psalm and the ninteenth verse non est detrahendum oblationis sed adjiciendum 〈◊〉 as Abel offered by faith the eleventh to the Hebrews and the fourth verse so we may not take away obtulit but joyn fides with it so shall our oblations please when our persons are by faith in Christ reconciled to him the person