we were like to perish till he provided for us so we must give him a present even the first fruits of that we have acknowledging that all came from him in the twenty sixt chapter of Deuteronomie The ground of our oblation is to testifie so as the ground of our oblation 1. our thankfulness is the testifying of our thankfulnesse 2 our subjection to God Another end is the testifying and acknowledging of our subjection to God that as he gave us our souls so we confesse we ought to bestow our souls on God And that we shall doe if when our own reason cannot attain to see how that should be just which he requireth 1. to give and subject our souls to God yet we be content to make our souls subject to him and to bring them into the obedience of Christ in the second of the Corinthians and the tenth chapter If as we have grieved the spirit of God with our sinnes so we be content to grieve our souls and to break them with sorrow which is a sacrifice to God in the fifty first Psalme and the seventeenth verse 2. to subject our bodies to God Secondly as we have received our bodies from God so we must make them subject to God by abating the desires which our flesh delighteth in that we may delight in that which God requireth and that we be content to impoverish the body to chasten it and bring it under by fasting in the first of the Corinthians and the ninth chapter From both soul and body our mouths must shew forth Gods praise that it may be more fit for his service we must not only acknowledge in our soul that we owe our selves both soul and body to God but we must open our lips and shew forth his praise with our mouthes in the fifty first Psalme 3. We must honour God with our substance And lastly we must honor God with our substance in the third chapter of the Proverbs And not content our selves with the oblation of the lips as a sacrifice that cost us nothing in the second of Samuell and the twenty fourth chapter The sacrifice also hath two grounds The sacrifice also hath two grounds 1. The confession of our sins aud why First The confession of our sinnes for in that the poor Lamb or other beast whatsoever hath his throat cut what is it else but a confession that what the Lamb suffereth the same we our selves deserved to suffer As the Lamb dieth so we deserve the death both of body and soul And as the Lamb was burnt to ashes so we deserved to be burnt in the lake of sire and brimstone in the twentieth of the Apocal. and the tenth verie For sine effusione sanguinis non est peccatorum remissio in the ninth chapter of the Hebrews And so in that the poor beast hath his blood poured out we doe thereby confesse that we cannot have remission of sinnes without the shedding of blood if we seek it in our selves 2 The confession of our faith in Christ which maketh the other perfect and why But there is a second ground of the sacrifice and that is the confession of our faith which maketh all the other confessions perfect for how is it possible that a Lamb should be worth a Man and that the death of an unreasonable creature should be a sufficient satisfaction for the sinnes of a reasoable soul the Apostle saith It is impossible that the blood of Lambs and Goats should take away sinnes in the tenth chapter of the Hebrews and the fourth verse It cost more to redeem souls then so vise a price or the price of the most pretious things in the world in the fourty ninth Psalme Christ the Lamb slain by whose blood we have remission of sinnes and why Therefore the reason why they offered sacrifice was to make confession of their faith in Christ whom they confessed to be the Lamb of God slain from the beginning of the world by whose blood we have remission of sinnes So the Lambe which Abel offered in the fourth chapter of Genesis which Esay foresaw should stand before his shearrer in the fifty third of Isaiah whom John Baptist pointed at John the first chapter and the twenty ninth verse Ecce Agnus Dei is Christ the Son of God slain from the beginning of the world to take away sinnes Apoc. the thirteenth chapter And in the blood of that Lambe are the sinnes of the whole world purged as it is in the first Epistle of St. John the first chapter and the seventh verse 4. The warrant whereby they offered oblations and sacrifice Fourthly The warrant whereby they offered their oblation and sacrifices was not any expresse command of God in the Scripture and God only knoweth what kinde of service best pleaseth him and of themselves they were not to devise any thing 1. Adam was instructed by God and they by Adam but they were taught by Adam and Adam was instructed by God As Adam had experience that God was able to bring light out of darknesse so he taught Adam by his spirit that as by the tree of life he would give life so by death he would give life For as in the Sacrifices of the Law the Jews were taught that out of death God would give them life We by our Sacraments so now in our Sacraments Christians are assured that by the death of Christ whereof the Supper is a commemoration the faithfull obtain life Made known 1. By the light of nature The meanes whereby God made this known to them was first the light of nature That they had offended God which told them that seeing so many infirmities and sicknesses lay upon them it was for that they had offended som body 2. That they owe thankfulness for all they had to be acknowledged in heart word and works Secondly that all they possessed was from some superior power to whom they ought to be both thankfull and dutifull and to acknowledge both these in words as well as in heart and to expresse this subjection by works that is by offering somthing to God 2. For the confession of faith no reason or light of nature taught but by Gods spirit But as for confession of faith no reason of man no light of nature that could apprehend that but as Christ saith in the sixteenth of Matthew it was the Revelation of Gods Spirit which taught them that Christ the Lambe of God should be offered as a Sacrifice for sinne of which all the sacrifices that went before were types Concerning Cain and Abell we are to observe two points First what they had in common Secondly what severally All both poor and rich must offer For the first As we learn that all must offer both in the Law in the thirtieth chapter of Exodus for God will have his offering be we rich or poor and in the Gospell where Christ alloweth
that it was a confession without any petition or prayer for pardon and he made no prayer because he had no hope and no hope for that he wanted faith We must therefore beware that we deferre not our confession and repentance but speedily return to God for that is the cause that he bears with us he might presently consume us after we have sinned but he spareth us for repentance as the Prophet speaketh in the thirtieth chapter of Isaiah Expectat Deus ut miseriatur and his mercy is extended to all sinners upon condition of repentance Albeit Nebuchadnezzar were a grievous sinner yet the Prophet telleth him in the fourth chapter of Daniel if he break off his sinnes by righteous dealing and his iniquities by mercy to the poor Erit sanatio erroris And the Prophet to them that had given themselves to Idolatrie saith If you turn your iniquitie shall not be to your destruction Ezekiel the eighteenth chapter and the thirtieth verse Therefore the Godly man saith Wee have trespassed against God wee have taken strange wayes yet now there is hope in Israel for this Exodus the tenth chapter and second verse Which is a point very materiall for if hope of mercy and forgivenesse be cut off sinners will fall into their case that said desperatly in the eighteenth chapter of Jeremiah and the twelfth verse We will walk in the stubbornesse of our hearts or else as the Apostle speaketh They will be swallowed up of too much heavinesse in the first epistle to the Corinthians the second chapter that is without hope of mercy men fall into desperate hardness of heart or into desperate fear sorrow so as they cannot be comforted And this is it which the Devill desires to the end he may bring this to pass As in the beginning he took exception against one tree charged God with niggardliness envy albeit he could not charge God for all the trees of the Garden in the third chapter of Genesis and the fift verse so albeit it be impossible for the Devill to perswade Cain that God will not forgive sinnes because in as much as if God be extream to mark what is done 〈◊〉 and enter into judgement no man can be justified in his sight Psalm the one hundered and thirtieth and Psalm the one hundred fourty third therefore he must needs forgive sinnes unlesse he will shew that he hath made all men for nought Psalm the eighty ninth yet he tels him that howsoever sinnes may be forgiven yet Cain's sinne cannot be pardoned He tels Cain that a 〈◊〉 there of his Brother and such a one as denyeth the deed with such presumptuous and proud answers cannot have pardon But the error of Cain stands herein not that he is perswaded that his sin is great for murther no doubt is a great sinne but that he thinketh it so great as it could not be pardoned as if Gods mercy were not great enough for his sinne were it never so great Cain's error then as we see is Major iniquitas quà m propitiatio Which error God doth most of all detest First for that it doth prejudice his Power as if he that is Almighty were not able to pardon the sinnes of wicked men Secondly It doth prejudice his truth for God affirmeth of himself That he forgiveth iniquity transgression and sinne Exodus the thirty fourth chapter and the seventh verse which is the sinne that Cain speaketh of here The Prophet saith of God in the one hundred and thirtieth Psalme He shall deliver Israel from all his sinnes He hath shut up all under sinne that he may have mercy over all Romans the eleventh chapter And as he came into the world to save sinners so primos peecatorum in the first epistle to Timothie the first chapter and the sixteenth verse This Cain could not be ignorant of having heard of the promise which God made That the seed of the woman should break the Serpents head that is as we have shewed the head and chief sinne that the Devill can infect the soul of man withall Thirdly This error doth derogate from his goodnesse which makes it more odious to God for Gods mercy hath a preeminece above his justice Psalme the one hundred fourty fifth his mercy is above all his workes And as the Apostle saith in the second chapter of James Mercy triumpheth over Justice Therefore the sin against Gods Mercy is more grievous Again It is the more odious in Gods eyes because it takes from him the Glory of his Mercy which is essentiall and naturall in God for his Justice groweth out of man and he is said to be just not so much in regard of himself as in respect of his dealing towards men in that he rewardeth the good and punisheth the bad But as for Mercy it is naturally in him and a part of his Essence But his Justice commeth from without for when men provoke him by their sinnes then he saith Isaiah the twenty eighth chapter and the seventeenth verse Judgment will I lay to the rule and righteousness to the ballance Therefore if we conceive of God as a hard Lord whereas we see he is ready to forgive ten thousand talents to his Servants Matthew the eighteenth chapter or think him to be a hard Father whereas he is most kinde to naughty and unthrifty Sons Luke the fifteenth chapter We doe derogate against his mercie and goodness who in respect of his naturall inclination to mercy is called mercy Psalm the fifty ninth and the seventeenth verse wherefore as the Apostle said to the Jewes Acts the thirteenth chapter and the fourty sixt verse Seeing you have put the word of God from you and judged your selves unworthy of eternall life so if any man by taking an 〈◊〉 opinion of Gods mercy doe put it from him and judge himself unworthy of mercy there is no hope that he shall ever obtain forgiveness but he must either fall into that desparare hardness of heart that is mentioned Jeremiah the eighteenth chapter or else be continually tormented with a wounded spirit Proverbs the eighteenth chapter and be swallowed up of heaviness in the second to the Corinthians the second chapter Touching Cains conceit it is certain if his sinne cannot be pardoned it is either in regard of the sinne it self or of Gods justice but neither of these are any such hindrance that they ought to draw us to that which Cain saith Touching sinne it is not a thing impossible to obtain pardon for it First Because sinne is the work of a Creature which is finite and therefore can doe nothing but that which is finite But God is infinite and of his greatness there is no end psalm the one hundred and fourty sift And therefore look how much God is greater than man so great is his power to thew mercy and consequently it is not possible that his mercy should be overcome of our sinne and miserie Secondly peccatum hominis est infirmitas hominis that is sinne
like 〈◊〉 Psalm the fourty ninth so we see their earthly felicity turne 〈…〉 miserie Therefore we must not dedicate our selves wholy to the world as Lamech we may not desire to be of that absolute power and force that no man shall be able to resist We may not only seek to delight our selves with musick to drink wine in bolls Amos the sixt chapter and the sixt verse That was it that Cains Enoch desired we must have respect to the second Enoch and so desire to be well in this world that we may also be well in the next world that as he is in heaven in glory so we may be in glory with him The beginning of worldly mens desire is Cain that is the getting in of wealth the end is Naomi that is pleasure and enjoying of it that was the course of the covetous rich man Luke the twelfth chapter I will pull down Barns and set up bigger and gather my corn thither and then say to my soul thou hast enough take thy pleasure but as Naomi was turned into Mara so this pleasure is turned into bitternesse Ruth the first chapter The pleasure which worldly men enjoy here is turned into the dreadfull torments of the world to come On the other side the generation of the godly begins with Enosh Genesis the fift chapter and the sixt verse and ends in Noah Genesis the fift chapter and the twenty ninth verse that is their beginning is sorrow but end in rest as the 〈◊〉 saith Psalm the one hundred twenty sixt They that sow in teares shall reap in joy the end of wicked mens pleasure is bitterness but the godly after sorrow are made partakers of rest in the evill day Therefore as the Scripture hath a use for correction and instruction so here not only they are corrected that follow the generation of the wicked posterity of Cain but we are instructed to follow the generation of the godly Tum dixit Lemec suis uxoribus O Hada Tzilla audite vocem meam uxores Lemeci auribus percipite Sermonem meum nam virum interfecero ad vulnus meum etiam adolescentem ad tumicem meum Cum septuplo sit vindicandus Kajin utique Lemec septuagies septies tanto Gen. 4. 23.24 Januar. 20. 1599. IN Lamech who was the seventh from Adam by the line of Cain the Holy Ghost propounds the example of a perfect wicked man as in Enoch the seventh from Adam by the line of Seth he sets out the pattern of a man perfectly righteous Concerning Lamech we heard his name is an oppressor First of chastity by violating Gods institution making three in one flesh where God saith two shall be one flesh and then of charity by proclaiming to the world that no man should hurt him but he should die for it So that where there are two wayes that overthrow that excellent virtue of love and charity that joyns man to God we see that Lamech by turning love into fleshly lust and charity into hatred and revenge gives the world an example of both In both he justifieth Cain as the Prophet saith of Juda That she justifieth Samaria and Sodom because she exceedeth them in their abominations Ezekiel the sixteenth chapter and the fifty first verse for Cain was content with one Wife but Lamech gave the reins to lust so as he took two and though Cain murthered Abel his brother yet he adds not murther to murther as Lamech did who saith That first he slew a man in his wound and then a young man in his hurt but to these two he adds that which the Wise-man calls profundum malitiae that is contempt Proverbs the eighteenth chapter and the third verse For then is a man come to the depth of wickedness when he contemnes God and his word and this is it which the Sonne of God calls the depth of Satan Revelations the second chapter the twenty fourth verse for he scoffs at Gods words which he spake concerning Cain verse the fifteenth saying If Cain shall be avenged seven fold truly Lamech seventy times seven fold verse the twenty fourth Secondly We doe not consider this by it self which Lamech did but we consider him as by this sinne he became the corrupter of mankinde so as it may be said of him that he made the whole world to sinne as Jeroboam made Israel to sinne for he was the first that brought in the sinne of uncleanness and cruelty which are as the Prophet speaks Psalm the eighteenth and the fift verse Torrentes Belial that is the floods of wickedness which brought destruction upon the old world Genesis the sixt chapter For as one saith there was priùs eluvio vitiorum before there was any deluge of waters for so the Holy Ghost witnesseth that the wickednesse of man was great upon earth and the earth was filled with cruelty and all flesh had corrupted his way and all this proceeded from his example for he gave the world a pattern to give the reins to lusts and make no conscience of bloodshed which brought destruction upon them Thirdly When as he had contrary to Gods Ordinance taken two Wives Adah and Zillah the one that set her felicity on painting of her face like Jezabel in the second of the Kings the tenth chapter the other to be to him as Herodias was to Herod Matthew the fourteenth chapter When God for all this spared Lamech and did not punish him as he deserved but rather blessed him with Children and earthly prosperity yet he is not any thing the better for Gods mercy but growes from one sinne to another till his sin became as the Apostle speaketh Romans the seventh chapter Out of measure sinfull and till the chief sinne appear in him which is even the head of the Serpent In whom we finde that verified which the Preacher saith Ecclesiastes the eighth chapter and the eleventh verse that if God presently punish any sinne he is counted cruel But when sentence against an evill work is not executed speedily then the hearts of the children of men are fully set to doe evil as the Apostle also sheweth That whereas Gods patience and long-suffering should lead us to repentance the wicked abuse his goodness and take occasion thereby to add sinne to sinne and so to heap up wrath for themselves against the day of wrath Romans the second chapter and the fourth and fist verses The discovering of these sinnes is plainly opened in this oration which Lamech makes to his Wives for sinne discloseth it self two wayes either by Cains way that is by the eye or countenance as Cain when his heart grew malicious shewed it presently in his countenance verse the fifteenth or else Lamechs way that is by the some or froth of the mouth for we see here according to Christs rule Matthew the twelfth chapter That Lamechs mouth speaketh from the abundance of his heart for the tongue is the Trumpet of the minde and as a Galilean may be known by
either promise that which they cannot perform as being weak as Psalm the twenty first and the tenth verse or which they will not perform as Naball in the first book of Samuel and the twenty fist chapter But if we can finde one that is both able and willing to keep his promise that is a great kindnesse not to be distrusted And such a one is God who of his own goodnesse is become indebted to us by making us most great and pretious promises he is true of his word for he is Deus mentiri nesciens Titus the first chapter he cannot lye And for his power and ability Apud eum non erit impossibile omne verbum Luke the first chapter And for his willingnesse the Angels testifie of it that there is in God good milk towards men even the same which he heares to Christ his own Sonne of whom he 〈◊〉 from heaven in the third chapter of Luke This is my 〈◊〉 Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly For the thing promised Though it be God that 〈◊〉 yet if the thing promised be a matter of no great value wee respect it the lesse but this is a great and most 〈◊〉 promise Now that is pretious for which a man will give any thing as for a pearle a man will sell all that he hath to composse it Matthew the thirteenth chapter and what will 〈◊〉 a man give for the ransome of his soul the whole world nay a thousand of worlds is little enough to give for it Matthew the sixteenth chapter and the sixteenth verse So then this promise is pretious in respect of the thing promised Secondly It is pretious in regard that it cost dearly For wee are bought not with corruptible things as silver and gold 〈◊〉 with the 〈◊〉 blood of Christ in the first epistle of Peter the first chapter and the eighteenth verse Thirdly It is a pretious promise in this respect because our blessednesse here promised stands not only in having our sinnes forgiven or in being made righteous that is not the thing we are 〈◊〉 with or to be with God which was the desire of our first Parents Genesis the third chapter and of Lucifer Isaiah the fourteenth chapter ero similis 〈◊〉 but it stands herein that we shall be made partakers of the Divine nature and enjoy those things 〈◊〉 eye bath not seen c. in the first epistle to the 〈◊〉 the second chapter and the third verse he doth not promise that we shall be partakers of Gods glory joy and felicity as 〈◊〉 sonnes would have been Matthew the twenty first chapter but 〈◊〉 of his nature That as we are subject to sicknesse death and all crosses by being partakers of the nature of the first Adam so we shall be partakers of glory joy and 〈◊〉 And being partakers of the second Adam as the branches receive life from the vine John the fifteenth chapter so it shall be between Christ and us he will derive his benefits to us As the 〈◊〉 is holy so wee that are branches 〈…〉 shall be 〈◊〉 Romans the eleventh chapter and the sixteenth verse As we partake of the miseries of the first Adam so of the joy and 〈◊〉 of the second Adam As we have been partakers of the 〈◊〉 so of 〈…〉 in the first epistle to the 〈◊〉 and the fifteenth chapter Fourthly If we consider from how base estate we to whom this promise is made are 〈◊〉 not only from the nature of 〈◊〉 Psalm the fourty ninth Of wormes and 〈…〉 17. and which is more base from being the Children of wrath 〈◊〉 the second chapter and Children of the Devil Acts the thirteenth chapter to be partakers of the divine nature that will 〈◊〉 to be a 〈◊〉 promise containing matter of so great comfort whereby that is by the knowledge of God that hath called us to glory and 〈◊〉 or by whom that is by Christ taking knowledge of him as in the fifty third chapter of Isaiah My 〈…〉 by his knowledge shall 〈◊〉 many and in the seventeenth chapter of John and the third verse This is eternall life to know thee and Jesus Christ. The Heathen and Turkes are not capable of this pretious promise because they take no notice of Christ It is a promise made to Christians for because they are partakers of flesh and blood He also took part with them Hebrews the second chapter As Christ took part of our nature so he makes us partakers of his It is the Christian only that beleeves this and therefore he is capable of this so pretious promise for albeit Christ were man yet it pleased God that the fulnesse of the God head should dwell in him bodily Colossians the second chapter and the ninth verse and as he is in us by his humanity so are we in him in respect of his Divinity God partakes with Christ because of his Divine nature and man partakes with Christ in as much as he hath assumed our humane nature He is partaker of our humane nature for he is flesh of our flesh and bone of our bone Ephesians the fifth chapter and we by his Spirit are partakers of his Divine nature for in the first epistle to the Corinthians the sixth chapter He that cleaveth to the Lord is one spirit Hereby we know that we dwell in him and he in us by the spirit which he hath given us in the first epistle of St. John the fourth chapter and the thirieenth verse Christ imputeth his nature two wayes First by regeneration in Baptisin for except ye be born again of water and the holy Ghost John the third chapter Secondly by eating and drinking in the Sacrament In which respect the Apostle saith that we must bibere spiritum the first epistle to the Corinthians the twelfth chapter and the thirteenth verse In this life we must seek for Gods grace and glory and he hath promised to give both Psalm the eighty fourth and then we shall Intrare in gaudium Domini Matthew the twenty fift chapter and so we shall be alwaies with him the first epistle to the Thessalonians the fourth chapter and see him as he is the first epistle of John the third chapter and the first verse that is be partakers of his divine nature and which goes beyond all he shall not be glory in one and joy in another and immortality in a third but he shall be omnia in omnibus the first epistle to the Corinthians the fifteenth chapter and the twenty eighth verse Now the promise is with a restraint nobis qui that is to us which eschue the corruption The like we have in John the third chapter and the sixteenth verse ut omnes qui credant and Matthew the eleventh chapter Come to me omnes qui And great reason it is that if we will have God to perform his promise to us we keep the condition on our part towards him so the Apostle disputes in the second epistle to the Corinthians the seventh chapter and the
considered that considering how God hath plagued them in the Devil we should beware that we fall not into the like sinnes Touching the Curse of God As it is the first so the greatest part of this Sentence And is a punishment most fearfull for all men doe abhorre to be cursed and to incurre the displeasure of a man much more of God whose word is his deed so that he no sooner speaks but it is done Jacob was loth to doe any thing to deceive his Father because so saith he I shall bring a curse upon me and not a blessing Genesis the twenty seventh chapter Indeed as the Wise-man speaks the curse that is causelesse and proceeds from foolish people shall not light upon a man Proverbs the twenty sixt chapter and the second verse But if a godly man such as Jacob and Isaac were doe curse it shall not fail but come to passe Much more shall the curse of God take effect for it shall come into a mans bowels like water and like oyle into his bones Psalm the hundred and ninth the seventeenth verse For the meaning of this Curse the Holy Gohst hath set down a large commentary in 〈◊〉 the twenty eighth chapter and in Leviticus the twenty sixt chapter and the Prophet saith Gods curse is a flying book twenty cubits long and ten cubits braad containing the curse that gotth over the whole earth 〈◊〉 the fift chapter and the third verse It is a book written within and without with lamentations mournings and woes Ezekiel the second chapter By these places it appeareth how large Gods Curse is in respect of this life But if with this we joyn that which Christ addeth concerning the life to come that is everlasting fire prepared for the Devill and his Angels Matthew the twenty fift chapter his curse will appear to be farre more large Secondly There is no malediction but in regard of some evill The evill that procured this curse unto the Devill was the evill of his malice which he shewed not only in speaking evill of God but in seeking to destroy man both in body and soul And his malice appears herein because he did those things being not provoked thereunto and for that he did it without any 〈◊〉 to himself As the Devill is malicious so are all they that are of that evill one Cain had no other cause to hate his Brother and to slay him but because his works were righteous and his own evill in the first epistle of John the third chapter and the twelfth verse The 〈◊〉 persecuted Christ not for any evill that they found in him worthy of death but only of envy Mark the fifteenth chapter and the tenth verse Thus to sinne of malice is a thing so displeasing unto God as albeit he did in mercy forgive men when they sinned through frailty yet he will punish their own inventions Psalm the ninty ninth and the eighth verse and therefore against such the Prophet prayeth Be not mercifull to those that offend of malicious wickednesse Psalm the fifty ninth and the fifth verse But consume them utterly in thy wrath that they may perish verse the thirteenth Where the Lord saith Cursed art thou and not be thou he sheweth that the curse commeth not from God but from the Devils malice and so whatsoever misery betideth us it is nothing else but the sparkles of our own sinnes Job the fift chapter and the ninth verse and as the Psalmist saith They are the dreggs of Gods wrath Psalm the seventy fift for as the Prophet speakes Wee our 〈◊〉 batch the 〈◊〉 egge that is sinne and the Serpent that is bred of this egge is the curse of God inflicted upon us both in this life and the life to come We doe first by sinne as it were cast the seed and the crop that we 〈◊〉 is all manner of misery and calamity Isaiah the fifty ninth chapter and in Justice God doth reward us thus for the wages of sinne is not only punishment with sicknesse povertie and such like in this world but hereafter with eternall death and destruction both of body and soul Romans the sixth chapter the twenty third verse In that God speaks by way of comparison Cursed art thou 〈◊〉 all beasts he doth not drop a curse upon the Serpent but as Daniel speaks the curse is 〈◊〉 upon him Daniel the ninth chapter and the eleventh verse And that this curse was verified in the visible Serpent appears hereby that not only Men but even all beasts doe shun the Serpent as a Creature principally accursed of God much more it is true in the invisible Serpent the 〈◊〉 for not only the godly but even the wicked that are of their Father the Devill 〈…〉 stick to curse him The visible Serpent being an unreasonable creature could not be so malicious But the invisible Serpent the more policie he hath the more pernitious and hurtfull he is 〈◊〉 he is so malicious that as he himself is fallen from his first estate and hath plunged himself in the bottom of Hell so he laboureth to bring all men into the same estate therefore thus was his malice rewarded Now to the two other branches of this Sentence where we shall finde two 〈◊〉 punishments for two sorts of sinnes for pride must have a 〈◊〉 and lust must loath and we shall see that they are both rewarded accordingly as Salomon saith That Pride goeth before dejection Proverbs the sixteenth chapter and the eighth verse So the Devil having 〈◊〉 himself must be thrown down to creep upon the ground for it is great equity that he that would fly should creep And as it was meet that glory should end in shame Philippians the third chapter so is it as meet that God should punish inordinate last with loathsomnesse And this is the course of Gods Justice as the Wise-man saith in Proverbs the twentieth chapter and the seventeenth verse The bread that is gotten by deceipt is sweet but at the last it will fill the mouth with gravel All the sinnes of the world may he reduced to these two that is The desire of greater glory than God hath appointed to us And of greater pleasure than is lawfull for us First we are to inquire How the first of these two punishments is verified in the visible Serpent for we know that all Creatures saving Man are dejected and creep as it were upon their belly and as one saith 〈◊〉 their breast between their feet only man being lift up with his countenance is taught not to set his minde upon earth but to meditate upon heavenly things But as Jonathan went of all four when he climbed up to the rock upon his hands and feet the first book of Samuel the fourteenth chapter and the thirteenth verse so doth man somtime grovel and creep upon earth when he is earthly minded But the difference that is between the Serpent and other beasts is this The Serpent having no legs lyeth flat upon his belly and is therefore
to sinne as well as he could make him of nothing But because it is no praise for man not to yeild to sinne when they have none to tempt them thereunto nor to be obedient to Gods will when they have none to perswade them to rebellion as in the beginning the Serpent did therefore he thought good that the Devil should still be their enemy as he was at the first for the promise of reward is made to them that strive and overcome To him that overcommeth will I give Apocalyps 12. and they must not only fight but fight lawfully or else they cannot be crowned the second epistle to Timothy the second chapter As for this cause God thought it good that this warre and hostility should continue so because he knew men doe make warre in vain where there is no hope of victory therefore he proclaims that the womans seed shall not only be at continual warre with the Serpent but shall overcome him and grince his head in pieces the more to encourage them in this spiritual battel There shall be hurt done on both parts but not like hurt they shall both bruise but the same thing shall not be bruised the head which is the chief part is bruised by the Woman and therefore she hath the greater victory the heel or tail which is the lowest part is only bruised by the Serpent and consequenly doing lesse hurt he is put to the worse The seed of the Woman doth so fight with the Devil that they break his head but the Devil fights so as he doth no great hurt Wherein two things are to be considered First What this Victory is namely the bruising and grinding in pieces of the Serpents head Secondly The condition of this Victory to wit that it shall not be with ease for it shall cost both sweat of brows and shedding of blood for we must resist sinne unto blood Hebrews the twelfth chapter And the holy Ghost saith here that howsoever the womans seed doe bruise the head of the Serpent yet the Serpent shall bruise his heel In the Victory we are to observe First the person that shall overcome that is the womans seed Secondly the manner how and that is by bruising his head The person receiveth two considerations for by the seed of the Woman we must understand not only Christ but the whole Church which is his body This Scripture concerns Christ as he is the wheat corn which being caft into the ground and dying bringeth forth much fruit John the twelfth chapter and twenty fourth verse It respects the faithfull as they are the ear of corne or the crop that commeth of that grain of wheat And as he was the seed of the Woman so are the faithfull to the end of the world Therefore of the Church the Propher saith That when he shall offer up his soul as an offering for sinne he shall see a long seed Isaiah the fifty third chapter And where the holy Ghost reporteth that the Dragon makes warre with the rest of the Womans seed Apocalyps the twelfth chapter and the seventeenth verse by that is meant the congregation of the faithfull to the worlds end who for that they are a body politick as Christ is a body natural are therefore called Christ the first epistle to the Corinthians the thirteenth chapter and the twelfth verse And this victory is verified in them no lesse than in Christ. So that in this promise we see not a Fiat lux that is Let there be light as in the Creation but Fiat Christus Let there be a Christ that is a deliverer to restore mankinde being now fallen from the estate wherein they were created For where God promiseth That there shall be warre between the Serpent and the Womans seed and that the one shall conquer the other As if Adam should object How shall our seed be able to strive with Sathan seeing they themselves being in state of perfection could not tread upon his head but were tempted and overcome God answers That he will raise them up a Captain As of the Judges whom God appointed to 〈◊〉 the People of Israel it is said The Lord raised them up a Captain Judges the eleventh chapter so here God promiseth to Adam and Eve that he will raise up the Captain or Prince Messiah Daniel the ninth chapter and the twenty fift verse that shall fight and get the conquest for them and that he shall come of their seed Secondly If God will raise up this Captain of the Womans seed then he shall not be an Angel or Archangel that shall deliver us for as the Apostle saith He in no sort took the nature of Angels Hebrews 12. 15. but he took the seed of Abraham that is he shall be man compassed with the same flesh that we carry about with us he shall be bone of our bones and as the Prophet speaks The Captain shall be of themselves and the Prince shall spring out from among them Jeremiah the thirtieth chapter so Christ who is appointed by God his Father to be the Saviour of the world is of your selves and took our flesh upon him Thirdly God saith not your seed but the Womans seed which is a plain manifestation of the ordinary work of God As if God should say to the Devil Thou beginnest with the Woman which is the weaker vessel the first epistle of Peter the third chapter thinking to prevail the sooner But how weak soever she be thou shalt finde that out of her will I bring a seed that shall bruise thy head and thou shalt thereby see that my power is made perfect in weaknesse the second epistle to the 〈◊〉 the twelfth chapter for God in his councel doth make the weak things of the world to counfound the strong the first epistle to the Corinthians the first chapter Secondly This shall be performed by the seed of the Woman because as she was the cause of 〈◊〉 For Adam was not deceived but the Woman the first epistle to Timothy the second chapter and the fourteenth verse so God would have the cause of remedy to come from her to shew That he doth bring light out of darknesse the second epistle to the Corinthians the fourth chapter Thirdly For that Eve knowing that her credulity in hearkning to the Serpents voyce was the cause of all his misery might as that sex is most inclined thereunto conceive great grief of heart to comfort her the promise of victory is by God himself in great mercy appropriated to her whereas Christ came of Adam no lesse than of the Woman Fourthly That it might be the gate to all Prophecies For as one saith of Christ He is so the Womans seed as he is not the Mans therefore Isaiah saith Behold a Virgin shall conceive Isaiah the seventh chapter and in the Prophet Jeremiah God speaks thus Behold I create a new thing in earth a Woman shall compasse a Man Jeremiah the thirty first chapter and the twenty second verse Which seed
audierunt compuncti sunt corde dixerunt ad Petrum ac reliquos Apostolos Quid faciemus viri fratres Petrus autem ait ad eos Resipiscite Act. 2. 37. Now when they heard this they were pricked in their heart and said unto Peter and to the rest of the Apostles Men and bretheren what shall we doe Then Peter said unto them Repent p. 601 Tum alter ad alterum dixerunt Nonne cor nostrum ardebat in nobis dum loqueretur nobis in via dum adaperiret nobis Scripturas Luc. 24. 32. And they said one to another Did not our heart burn within us while hee talked with us by the way and while he opened to us the Scriptures p. 607 Etenim per unum Spiritum nos omnes in unum corpus baptizati sumus Judaei Graeci servi liberi omnes potati sumus in unum Spiritum 1 Cor. 12. 13. For by one Spirit are wee all baptized into one body whether we be Jewes or Gentiles whether we be bond or free and have been all made to drink into one Spirit p. 614 Ex eo quòd maxima illa nobis ac pretiosa promissa donavit ut per haec esficeremini divinae consortes naturae elapsi ex corruptione quae est in mundo per cupiditatem 2 Pet. 1. 4. Whereby are given to us exceeding great and pretious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust p. 620 Ad hoc ipsum verò vos omni praeterea collato studio adjicite fidei vestrae virtutem 2 Pet. 1. 5. And besides this giving all diligence adde to your faith virtue p. 624 Adjicite fidei vestrae virtutem virtuti verò notitiam Adde to your faith virtue and to virtue knowledge p. 628 〈◊〉 verò continentiam contincntiae verò tolerantiam 2 Pet. 1. 6. And to knowledge temperance and to temperance patience p. 631 Tolerantiae pietatem pietati verò fraternum amorem fraterno verò amori charitatem 2 Pet. 1. 7. And to patience godlinesse and to godlinesse brotherly kindnesse and to brotherly kindnesse charity p. 635 〈◊〉 vos O viatores omnes intuemini videte an sit dolor par dolori meo qui factus est 〈◊〉 quam afficit Jehova moerore die aestus irae suae Lam. 1. 12. Is it nothing to you all yee that passe by behold and see if there be any sorrow like unto my sorrow which is done unto me where with the Lord hath afflicted me in the day of his fierce anger p. 639 Nam eratis velut oves errantes Sed 〈◊〉 con vertistis 〈◊〉 ad Pastorem Curatorem animarum vestrarum 1 Pet. 2. 25. For yee were as sheep going astray but are now returned unto the Shepheard and Bishop of your souls p. 644 Paulisper non conspicietis me rursum paulisper videbit is me quia ego vado ad Patrem John 16 16 A little while and ye shall not see mee and again a little while and ye shall see me because I goe to the Father p. 648 Adeo provocantes Deum ad indignationem fact is suis ut irrumperet in eos plaga donec consistente Pinchaso judicium exercente coercita esset plaga illa Psal. 106. 29,30 Thus they provoked him to anger with their inventions and the plague brake in upon them Then stood up Phinehas and executed judgment and so the Plague was stayed p. 652 LECTURES PREACHED UPON the first Chapter OF GENESIS LECTURES Preached at Saint PAULES LONDON In Principio Deus creavit Coelum Terram c. Gen. 1. 1. WEE have heard of the undoubted credit and unquestionable Authority of Moses the writer Now touching his hand-writing hee hath left five Bookes as five fingers of his hand to point at the knowledg of God and heavenly things that so hee might shew them unto us In all which Bookes wee may observe two principall parts of his intent and purpose The one was to deliver to Gods Church the Law and Word of God The other is to write the History of Gods Works First hee sets downe the Creation of the Wold and all flesh that after hee might shew the Lawe which was given to all flesh in the World This Historie of the worlds Creation aptly divideth it self into two parts The first concerneth the old World 2 Pet. 2.5 which was in Paradise The other that World which hath been since and shall be to the end thereof Touching the old World hee considereth it in its perfection integrity and happinesse in these first two Chapters and in its defection decay and misery in the third Chapter For the perfection of it wee are led to consider the Creation of the World in the beginning of this Chapter and the Creation or making of Man and investing him in Paradise to bee the Lord and Governor of all the World and the things therein The sum of these verses is the narration of the manner of the rearing up of the frame of all things wee see in heaven and earth which is a matter of so high huge and infinite consideration that wee should quickly confound and lose our selves in it if God had not given us this thred of direction in our hands to bring us out of this intricate maze which else would astonish us This Creation is divided into six dayes works in which is shewed the six joynts as it were of the frame of the whole World In which six dayes the proceeding of God in this worke consisteth in these three points First the creating of all Creatures of and after an indigest rude and imperfect matter and manner For the first day was made a rude masse or heape which after was the Earth Secondly a bottomlesse huge gulfe which was the Waters Thirdly over both was a foggie obscure myst of darknesse which was the Firmament After that in the second place is set downe the distinction which is in three sorts First Of Light from darknesse Secondly Of the nether Waters from the upper Waters viz. of the Seas and Clouds Thirdly Of the Waters from the Earth After the distinction and dividing of this ensueth in the third place Gods worke in beautifying and adorning them after this order which wee now see First the Heaven with Starres Secondly the Ayre with Fowls Thirdly the Earth with Beasts Herbs and Plants of all sorts Fourthly the Sea and Waters with Fishes And having thus finished this great frame of all the World and beautified the same as wee see Then he framed and made Man the little world after his Image and placed him therein as his Pallace to enjoy and possesse Touching the first part of the Creation it is set downe in the first verse in which are foure workes of great weight and importance 1. The first In principio Second Deus Third creavit Fourth Coelum Terram
said was death and deadly poyson 2 Reg. 1. 39,40 is medicinable with us and commonly used in purgations so is Vipers flesh c. But we stand not on this but though they were not good for to shew Gods mercy and love to the Godly yet they are good to shew his justice and wrath to the wicked Esay 10. 5. there are none but will say that rods are good and necessary in a school so are these things good to punish the wicked in the world Joel 2. 25. So that if there were nothing but this which David confesseth Psal. 119. 67. Before I was troubled I went wrong but now I keep thy Law therefore it was good for me that I have been introuble c. It were enough to prove them to be good because these Armies and Hosts of Gods displeasure doe bring us to goodnesse Joel 2. 25. But now for germinabit tibi spinas Gen. 3. 18. that is for thy finne and because of thy disobedience the earth shall bring forth to thee thousinner so that before we did sinne there was none of these things that could hurt us but were for our good for as God made us mortall and subject to corruption yet it was Gods preservative grace which keeping him from dying and mortallity that his dust returned not to dust so the same preservative grace should have kept all Adams posterity from any hurt of these things if they had continued in integrity Wherefore to conclude this whether thornes and venomous herbs were created in principiis suis or in semine for we hold both Creations it is certain that they had been good and could not have been hurtfull to them if they had not sinned which we see by warrant for those men which were renewed to the Image of God and were in Gods favour all things did serve to their good and no ill thing could hurt them Jam. 5. 17. Elias could command Heaven to rain not to rain Jam. 5. 18. Joshuah might by Gods permission command the Sun and Moon Joshuah 10. 12. The three Children could not be hurt in the fire raging and flaming Dan. 3 27. Neither could the Lyons be evill to hurt him Dan. 6. 22. The Viper could not hurt Paul Act. 28. 3. If the faithfull drink deadly poyson it shall not hurt them Mark 16. 18. and many such examples are Heb. 11 33. which shew that God giveth his preservative grace to the Godly by which they have such a prerogative as Adam had in his innocency when his corruptible dust was kept from corruption that it turned not to dust again They which have Gods eyes and Image shall see this to be true that the thing which is deadly to some shall not hurt them So that as all things are clean to the Clean so all is good to the Good and Godly Usus Spiritualis Now for the spirituall use And first we are put in minde of our homage to God in serving and praising him for these earthly and temporall blessings which we receive from him the only author and owner thereof for many not knowing that their Wine Oyle and Corn and other riches come from God Ose 2. 8. did give the glory and praise of them to Idolls ascribing the gift to others If by these things we receive strength and continue in health we must remember our duty to be thankfull Ezech. 11. 16. to 21. for seeing God hath opened his mouth for our good saying Let the Earth be fruitfull and if now he still openeth his hands and fill us with his blessing it is our duty of gratefullnesse to lift up our hands and open our mouths to blesse and praise his holy name so these earthly benefits must be keyes to unlock and open our mouths to sing some praise to him Jer. 2. 31. God hath not been a Lord of darknesse nor a wildernesse to us therefore we must not be as barren and unfruitfull ground to him but yeild some fruit of our lives by obedience and some fruit of our lips by thankfullnesse Usus duplex The use and profit of this is first in regard of Gods word to the Earth and then in regard of Gods word in respect of himself For the first we see that God speaketh but once to the Earth and it is sufficient to move it to perfect obedience But in the 22. Jer. 29. God is fain to speake thrice terra terra terra before we can be brought to heare and understand for our eares are more deaf than the senselesse earth Post dixit Deus Sunto luminaria in Expanso Coeli ad distinctionem faciendum inter diem noctem ut sint in signa cum tempestatibus tum diebus annis Sintque in luminaria in Expanso Coeli ad afferendum lucem super terram Gen. 1. vers 14.15 IN this Chapter God created the World and being created he perfected it and being perfected he furnished it Thus the Heavens and the Earth were finished and all the hosts of them the first verse of the next chapter Austin saith well Creata ordinavit ordinata ornavit creata ordinata ornata septimo die perfecit after the beginning was the perfecting after the perfecting was the adorning tenebras fugavit abyssum exaltavit terram discooperuit In these three following dayes is the beautifying of the Heavens the Waters and the Earth God first began to create the Heavens then he made the Waters and lastly the Earth So he first beautifieth the Heavens then the Waters and lastly the Earth that is first beautified which was first created Argument Touching the Argument of this dayes work The Heaven is as a Garden the Fathers call the stars coelestes Rosas heavenly Roses The Sun is as the general of the hoste of Heaven the Moon is as the Suns Lieutenant The Sun is as the Father the Moon as the Mother the Stars are as the Children When Joseph dreamed that the Sun and the Moon and the eleven Starres did doe him reverence and he told it his father Jacob was angry saying What! shall I and thy mother and thy brethren fall on the ground before thee chap. 37. 9. The Sunne seemeth as gold the Moon as silver and the Starres as many pearls God counteth the starres and calleth them all by their names Psal. 147. 4. and in Psal. 19. 4. he hath set in the Heavens a Tabernacle for the Sunne which commeth forth as a Bridegrome out of his Chamber and rejoyceth like a mighty man to run his race His going out is from the end of the Heaven his compasse is unto the ends of the same and none is hid from the heat thereof The Sunne saith Austin is a Bridegrome all the starres with one consent doe sing praises unto God Job 38. 7. This is the summe of the Argument As for the words in Dixit Deus is the Decree then is the return then the execution then lastly the approbation Of Dixit generally Quest.
the tongue who will finde fault in this or that which God hath made this commeth to passe when men will seem to see more than God himself did see When that God did trie every work of his here seven times in this chapter as for the words of the Lord they are pure as silver tryed in a furnace of earth fined seven fold Psal. 12. 6. So are his works also and this is a bridle to our licentiousness to suspend our judgment and not to finde fault with Gods works God hath said they were very good habent ergo bonitatem etsi nobis ignotam Divers things are good in their place divers in their time Fire in the cold of Winter is good in the heat of Summer it is not so good Water in the Summer is good It is Gods curse and a great grief to eat in darknesse Preach 5. 17. In time things be good all things have their time Preach 3. In a word let every one say thus with himself God hath seen this or that good I silly man cannot see it otherwise Omnia sunt munda mundis sicomnia bona bonis all things are clean to the clean and all things good to the good God createth good things he ordereth evil things the thing is not ill but the ill applying is evil not the power There is potest as ad infestandum if it be applyed to the Malefactor it is even bonum justitiae Sic non est dedecus culpae sine dedecore vindictae God saith It shall be well with the just for they shall eat the fruit of their works but woe be to the wicked for it shall be evill with them Esay 3. The punishing the wicked and rewarding the just is good for we know that all things work to the best unto them that love God Rom. 8. 28. If any thing be amisse the evill is in man not in God God hath made us good but by Adams transgression and our daily sinne we are evill It is our iniquities that hath separated between us and our God it is our sinnes that have hid his face from us Esay 59. 2. and Jer. 5. 25. Say not then this is ill or that is ill but say I am ill and I am wicked God who made all things could best see that every thing was very good but either by ignorance or by ill desert we are dymme sighted 3. Lastly For imitation we must see as God did that we may see our works good Bonitas bonitatum omnia bonitas was the state of the first creation By sinne it was that Salomon saith the beginning of the Preacher that vanitas vanitatum omnia vanitas and therefore let us be warie Gods deeds were visible they were not good words only but good gifts let not us say only ecce dixi but let our acts be good to the needy with ecce dedi let us imitate God in that his goodnesse There are two good things come from man the one in 2 Pet. 1. 9. Knowledge temperance love c. The other in the 4. to the Philippians 14. to communicate to the afflicted benefacite communicate is the summe of all So the evening and the morning were the sixth day In the former dayes there was creation of nothing a disposition and ordering of things created and an adorning of things ordered Here is an accomplishment of all his works God before man was observed the dayes and the number but here he delivereth unto man the Kalender of times which we have received and shall be received to the worlds end The evening goeth before the morning rest is in the evening labor in the morning to the which man is ordained After this his last work cometh the seventh day the day of rest God he resteth not in the waters nor in the Earth he resteth not in the Heavens but to conclude with the excellent saying of St. Austin Requiescit Deus in homine ut homo in Deo requiescat God took his rest in man that man might take his rest for ever with God Which God of his mercy grant us all to whom be all honor glorie and praise world without end Amen AMEN LECTURES PREACHED UPON the second Chapter OF GENESIS LECTURES Preached in Saint PAULS Church LONDON Itaque perfecti sunt Coeli Terra omnisque exercitus illorum Gen. 2. 1. April 22. 1591. IN the course of the former Chapter ever we have seen the closing up of every dayes work to have this usuall and ordinary return dixit Deus Now the seventh day being come we are not to look for the old usuall dixit but for a new course of speaking and manner of dealing for as God finished and perfected his Law in ten words when he spake in Sinay So here in ten words he perfectly finished the whole work of Creation and therefore now need no more to command any thing else to be made because Heaven and Earth and all the fullnesse of them are thus perfectly done and finished If there be any thing in all the world either they are here spoken of or else are in lumbis terrae Creatoris in the loyns of the efficient or in the womb of the World For within the six dayes all things were made so that we may say with the wise man Preach 1. 9. What is now or shall be hereafter but that which hath been made or done before hand therefore there is now no new thing under the Sunne As that first Chapter was for the world so this Chapter some call Mans Chapter for it is but the remainder of the former Chapter and is accompted as only a glosse or Commentary of the Creation of man set down in the 27. verse of the first Chapter The former Chapter doth describe the great world in general but this speaketh especially of the lesser World viz. Man This Chapter doth consist of three parts 1. The first is the Complement of the Creation with the description of the Sabbath or rest or seventh day in the first three verses 2. The second containeth a brief summe and abridgement of the Creation of the great World from the 4. to the 7. verse 3. The third part is a repetition of the Creation of the little World or the continuation of the history of man from the 7. to the end Touching the first as it is contained in three verses so in it there are three parts or members to be marked 1. In the first The Holy Ghost standeth upon the perfection of Gods works 2. In the second he sheweth That having perfectly finished all he gave himself to rest 3. In the third That he instituted that day and sanctified it to be a sabboth for ever to be used observed and kept Which three parts doe depend one upon another for God having perfected all he rested and in that rest he blessed the seventh day and instituteth the Sabboth these are the three branches of the
〈…〉 all and also 〈◊〉 in such simplicity of words and yet hath such a 〈◊〉 and majestle in every phrase that Eusebius faith well of it 〈◊〉 〈◊〉 〈…〉 〈…〉 for so we see that God approveth all the names which Adam giveth to the Creatures saying that as the man called them so should their 〈◊〉 and so continue to the worlds end Now we are come from this generall consideration of his tongue and language to consider of the names in particular which he gave Touching it I will give you but a taste of a few because it were infinite to reckon all the excellent significant and most fit names of the Creatures which he gave Adam having first severed the Beasts from the Fowls as being distinct in nature among all the Beasts he seeing a Horse he knew that God had made him for man to ride and trundle upon for his case and better speed doth therefore at the first sight according to the nature of him give this name which in 〈◊〉 signifieth a swift Runner So seeing the Sheep and knowing that God had made them to beare wooll to cloath and keep warm he by and by calleth him the man clothier An Asse he nameth the mase Porter because he knew his nature was to carry mens burdens c. So for the Fowls he seeing the Eagle to be the Prince and chief of Birds giveth him a name of the noblenesse of his nature The Peacock he calleth a pround Bird of that inward property of pride which he knew to be in him The Stork he calleth the gratefull loving or pitifull bird for the dutifull care and kindnesse which he hath of his Damme So for creeping things he calleth the Serpent by the name of subtilnesse or deceivablenesse which knowledge of his dangerous nature might have made him beware and take heed of him The Locust hath his name of going out in swarms The Bee hath his name given him of his artificiall cunning workmanship with which God hath naturally indued him in making his Combes of honey and waxe By all which Adams great wisdome and insight into the nature of things is seen because the name doth so fitly answer the nature of things And thus much of the execution of the Decree concerning the denomination of Creatures Now we are come to the 〈◊〉 of this Writ which is set down in these words He found not a meet help for him Touching which we may observe that he returneth not the answer of this that he had given meet names to all the Creatures by which they should be called for ever But letting this passe he saith that He could not finde a meet help for Man which sheweth indeed that this was the most chief and principall end of the assembling the Creatures before him that he might finde a help and fit companion for him if any were for not finding argueth a seeking and seeking argueth a desire to have a companion like him and that desire argueth a want which want made him to seek diligently but he could not finde therefore here he returneth Non est inventus This is then q.d. somewhat Adam found by search and seeking namely the divers natures and qualities of good Creatures which were made for his good But yet because they were all bruitish and unreasonable he refused them all to be his mate for in Adam God had placed naturally not only appetitus socii sed etiam similitudinis that is to be one of his own kinde nature and disposition but he found none as yet This confession of his want doth argue there this conclusion of his desire to God as Augustine saith 〈◊〉 simile non est simile ergo Domine fac simile Vocavissetque Adam nominibus pecudem quamlibet volucrem Coeli omnemque bestiam agri non aderat Adamo auxilium commodum Gen. 1. 20. Octob. 19. 1591. I Shewed that the Precept was directed to the Beasts and Fowl to come before man Gods Lieutenant whereby he was invested with honour and supremacie above the beasts here Gods generation in the 4. verse is named by man This verse standeth upon the execution and return of the Precept directed to man which commandement as I told you stood upon two parts Seeing and Calling The Hebrews in their tongue call themselves not only men of speculation but also men of utterance and practise adduxit ut videret vocaret It is received as approved in divinity that in Adam are two estates First out of the fourth verse of this Chapter that though God be Pater generationis yet Adam is Pater generatorum the father of the World as in the 20. verse of the next Chapter Hevah had her name for that she was Mater cunctorum viventium Adam pater contemplationis And secondly hence they say he is called Pater contemplationis for by the Divines both ancient and new there are in Adam two perfections the one of Minde and Understanding the other of his Will the one is gratia gratis dats the other is aceepta the one concerneth his Wisdome the other his Justice Hence they gather his Wisdome by the knowledge of natures to give apt names and his Justice out of the last verse of the first Chapter God bash made man righteous but they have sought many inventions saith the Wiseman Preach 7. 29. that is God made mans minde without corruption in the beginning his will was free his thoughts strait his understanding without questions The multitude of Quarists and Quomodists of those that make doubts and questions come from the Devill who saith in the beginning of the third Chapter cur praecepit vobis Deus ut non comederitis Wisdome in contemplation and utterance Tertulltan saith well that the knowledge of man standeth either in scientiis mutis as in contemplation in videre or in scientiis disertis that is in utterance in vocare that is as the School-men say in the science of Reals and Nominals For the first which is to weigh in silence Paul in 1 Cor. 13. 2. saith There is a knowledge of 〈◊〉 and of Mysterie Adam as it were induced with a propheticall spirit in the 23. verse said that she was bone of his bone and flesh of his flesh being before in an heavie sleep There was in Adam a science of Mysteries in that he was made in Gods Image the 26. of the first Chapter and by his obedience he knew the Mysterie of the tree of life which was his erernall reward as it is in the end of the 22. verse of the next Chapter Now last for the knowledge of The knowledge of Adam in naural Philosophie Philosophie it was in Adam The knowledge of wisdom is as gold of the Creation as of silver this of nature and of names as pearl Of Salomon Great was the knowledge of Salomon in natural Philosophie who spake of the nature of Trees of Beasts and of Fowls 1 Kings 4 33. Of Moses And Moses he was
it was seemly to cover his shame for to cover a starre or the Sunne is a blemish to either a Rose or a Lilie are best uncovered in their proper natures and so Adams nakedness in his innocencie was best without apparel The just man shall shine like the Sunne in the Kingdome of his father the thirteenth of Matthew the fourty third verse The second regard out of this covering or clothing is That the birds are covered with their own feathers the beasts with their haire and wooll but man must die for nakednesse unlesse he hath his cloathing from others Thirdly Goe to the brute beasts and wear their skinnes and by looking on them learn that if thou hadst been obedient thou hadst not need of such clothing and repeat that of the fourty ninth Psalm the twentieth verse Man was in honour and understood it not and now he is become like beasts that perish Lastly From the beasts being slain To put him in minde that though he may preserve his bodie for a while yet in the end in pulverem revertêris though these must die to feed and cloath thee yet in the end thou must die thy self These penitentiall meditations may be taken from this modell of apparell The nakedness of the soul. Now touching the nakednesse of the soul and the covering thereof spiritually hereto may be applied that of the sixteenth of Ezekiel the seventh verse Jerusalem was naked and barren but thou hast got thee excellent garments we are wretched poor and naked the third of the Revelations the seventeenth verse then this nakednesse which is of the soul it must be covered it is that whereto that of the sixteenth of the Revelations the fifteenth verse hath relation Blessed is he that keepeth his garments lest he walk naked and men see his filthinesse And God through his mercie covereth our sinne and it must be covered with a covering of skinne the brutish affection must be covered with morall virtues the brutish affection of anger of the Lion must be covered with patience the brutish affection of 〈◊〉 of the Goat must be clothed with chastity the pride the skinne of the Lamb of God which was the 〈◊〉 of the Serpent with the humilitie of the Lamb slain from the beginning of the world the thirteenth of the Revelations the eighth verse must be thy cloathing and we put on Christ by Baptism the third to the Galathians the twenty seventh Jacob was clothed with skinnes which did represent this If then we goe to the soul it is to be clothed analogically with the bodie the nakednesie thereof is to be clothed by faith with Christ Jesus the Lamb of God Et dixit Jehova Deus Ecce homo estne sicut unus ex nobis cognoscendo bonum malum nunc igitur videndum ne extendens manum suam accipiat etiam de fructu arboris vitae ut comedat victurus in seculum Gen. 3. 22. Januar. 14. 1598. IN the former verses of the Sentence I told you their several uses and that in the last of them was matter for penitentiall meditation The execution of the Sentence I told you was laid in these three last verses This verse containeth a deliberation or a resolution of what God should doe and it is as it were the writ for execution In the two next verses is conteined the execution it self God hereby seemeth so respective of them that he is so unwilling to execute upon them yet is he carefull of his truth for he said at the first restraint in the seventeenth verse of the former chapter Thou shalt die the death if thou eat the forbidden fruit and that God hath said must be performed for his words are not bruta fulmina and therefore that all may concur in his Sentence was imposed on him a painfull life and that it may be more painfull he is here deprived of Paradise and likewise the corruption of life was appointed him which in him and his posterite we see daily verefied that dust returneth to dust and here it is made more manifest by the taking away of the tree of life This verse divideth it self into two general parts the one in these words Behold the Man is become as one of us to know good and evill the other in that which remaineth For the first part I agree fully with the opinion of the ancient fathers which are the most wise and the most learned that these words the man is become as one of us c. is no Ironie but as one of them saith very well est vox magni fragoris it is a voice of great thunder wherein is written the misery that Adam is in as Christ at his death had a superscription whereby was expressed wherefore he suff red Jesus Nazarenus Rex Judeorum or as Malefactors have written in Papers on their heads wherefore they are punished So these words are a publishing wherefore they are thus used because they would become as God knowing good and evill that they and others may know the cause of their fall that as it is in the twenty ninth of Deuteronomie the twenty fourth verse If any shall aske wherefore hath the Lord done thus They shall answer because they have broken the 〈◊〉 of the Lord their God because they went and served other Gods and worshipped them even Gods which they knew not And here because Adam obeyed the Serpent whom he knew not and disobeyed God whom he knew because he would be as God and know good and evil he tasted the deserved punishment of Gods wrath The form of the words Now for the matter conteined herein the ancient Fathers doe gather hence Matter of faith first matter of faith quasi unus ex nobis Adam is like one of us hereby is taken a certain apprehension of the Trinity to refute the Jews that God speaketh not as Princes doe and like Emperors We charge you It is our pleasure c. that though he be one that speaketh yet he useth the plurall number but this doth resute them for what Prince or Monarch saith Like one of us to shew the unity of Godhead and trinity of persons he said not like unto Angells but like one of us In which words he sheweth both a remembrance or token of the unity and the Trinity in the fourth of John the twenty third verse the person of the Father in the twenty seventh verse there following the person of the Sonne saith I am he So that in one is the Godhead in us is the persons So much of the character Ironie Secondly It may seem God speaketh this as an Ironie in a scorning sort for surely it cannot be spoken directly for he is not become like God that knoweth all things but rather like the brute beast without understanding he is become by his disobedience liker the Serpent that seduced him than God that made him Sarcasmus Some take them as Ironicall or which is more as a Sarcasmus or
remember from whence they were fallen and repent the second of the Revelations the fift verse or according to that of the fifty first of Esay the first verse They should look to the rock whence they were hewed and to the hole of the pit whence they were digged This then planteth in them humilitie for no question but only for humilitie there needed no mention of these words whence they were taken God had said in the 19. verse Out of the earth wast thou taken dust thou art and to dust shalt thou return And Moses in the second chapter before the seventh verse saith Man was made of the dust of the ground and here again Out of the earth wert thou taken this iteration of the same thing in effect is not needlesse for the holy Ghost setreth down nothing that is needlesse for true is that saying that Nunquam nimis discutitur quod nunquam satis But this is 〈◊〉 so often to put us in minde of humility lest that should stick still in their stomachs which made them first to transgresse and to banish the thought from their mindes that they should be as Gods which thought were enough to cherish pride but rather that in remembrance of their sorrow and repentance they should cast dust upon their heads with Jobs friends the second of Job the twelfth verse The second use is the Justification of Gods righteousnesse and equity Man was not a native of Paradise he was a stranger he was not borne there for God took him elsewhere and put him into this Garden at the first the fifteenth of the former chapter He was brought from the Earth and put here And again here non est sumptus unde missus but missus unde sumptus he is not taken from whence he was sent but tent to the Earth from whence he was taken He was brought I say to Paradise not made there for this Garden of Eden was given him to take all pleasure and full use of it at the first upon a condition he should keep Gods Commandement in the seventeenth of the former but he brake the Law of Paradise and therefore according to his just demerrits he is sent to Earth from whence he was taken and this answereth with Gods truth and his Justice Yet this Justice is tempered with mercie for God sendeth him but to the Earth from whence he was taken The sinne of the Devil you see in the 14. Of Esay the 14 verse what it was He would ascend above the height of the Clouds saying Ero 〈…〉 I will be like the most high but God brought him down to the grave and sent him to Hell fire spoken of in the twenty first of the Revelations the eighth verse So man carrieth upon his forehead his sinne Ecce homo factus tanquam unus 〈◊〉 Adam would be as God knowing good and evill the very same crime then that was in Satan is in Adam the transgression of them both is one and the same This was mercy then not to punish them alike not dealing so with man as he had done with the Angell Lucifer Adam is here made as a scape Goat that had all the sinnes and 〈◊〉 of the people upon his head and so was sent into the 〈◊〉 the sixteenth of Leviticus the twenty first verse Adam had his sinne upon his forehead by the last verse and here is sent to the earth to till it So that this is mercy with judgement 4 The end of his sending The fourth point is the end Ut operaretur terram to serve to till to dresse the ground from whence he was taken this is the end Not to walk up and down unprofitable and to be idle nor to be at case and doe nothing but to be occupied in labour and service for none are to be exempted from this labor none I say as Job speaketh from him that grindeth in the mill to the Prince that sitteth upon his 〈◊〉 Paul in the first to the Thessalonians the fourth chapter and the 〈◊〉 verse admon sheth them to love them that labour among them in the Lord for their work sake yea even the sonne of Man came not to be served but to serve the twentieth of Matthew the twenty eighth The servant which is idle and unprofitable shall be cast into utter darknesse the twenty fift of Matthew the thirtieth verse there is his punishment Sr. 〈◊〉 saith That God sent not Adam out of Paradise to the earth to make the earth a Paradise or garden of pleasure but a place of labour 〈◊〉 operaretur that he should work and till the Earth for though the rich man in the sixteenth of Luke lived at case and fared 〈◊〉 every day and made this world a world of pleasure whereas Lazarus lived in pain and labour yet mark what was the end It was said by Abraham in the twenty 〈◊〉 of that chapter Remember that in thy life time thou receivedst thy pleasure and Lazarus pains now therefore he is comforted and thou art tormented so was he punished for making this world to himself a Paradise Abraham made not this world a garden of pleasure but removed his tent from place to place the thirteenth chapter and the eighteenth verse Idlenesse and fullnesse of bread is afterwards punished The office of the Priest is not to be idle but to serve the fourty fourth of Ezechiel the sixteenth Mare mortuum made by labor The best Writers are of opinion that where now is mare mortuum the dead Sea was heretofore in times past made by mans labour only for a place of pleasure as the Garden of God but God changeth it into the contrarie Tyrus sometimes lived as in Eden the garden of God the twenty eighth of Ezechiel the thirteenth but in the seventeenth verse God will cast Tyrus to the ground and bring it to ashes And if we will live in the earth in 〈◊〉 and in pleasure as in Eden and make it our Paradise be assured there will follow pains and a great torment The second use Secondly He must doe this service to the ground And so was Kain said in the second verse of the chapter following to be a tiller of the ground In the twenty second verse they wrought metals taken out of the ground as brasse and iron and in other places they work in quarries of stone as in mines of metal we labour the earth for bread and for drink all must operari terram Apply hither the thirty second of Jeremy the fourty third verse Kings themselves live in this world but to serve they are Gods servants in things holy and in things civil for they are the Ministers of God to reward the good and punish the wicked the thirteenth to the Romans the fourth verse And in the sixt verse for this cause pay you tribute to Princes for that they are Gods Ministers If the King say put this man in prison and feed him with the bread of affliction it is done the 1 of
by Saul was after the Lords spirit was taken from him and another evill spirit vexed him so unclean speeches proceed not from the holy Ghost that delighteth in modest termes 2. Again the term of knowledge is used as opposite to passion to teach men that they must dwell with their wives as men of knowledge the first of Peter the third and the seventh verse that they be not like fed horses neighing after their neighbours wives Jeremiah the fift chapter and the eighth verse Afterward The circumstance of time is noted in the word Afterward That is not before he was deprived of Paradise but when he was driven out For the pleasure of marriage is a mortall pleasure For as Christ saith In this world men marry but they that shall be counted worthie of the life to come neither marry nor are given in marriage but are as the Angells of God Luke the twentieth chapter The use of marriage is that because men die they should beget sonnes and leave a posterity to stand up after them But the Children of the Resurrection dye as men and therefore he was made to beget Children And for spirituall joy or comfort it is none But postquam spiritus deficit venium ad solatia carnis It is a carnall pleasure For as Cain being cursed out of Gods City built himself a City in the fourth chapter of Genesis As Saul being cast out of the Lords favour would be honoured of man in the first of Samuell fift chapter So Adam being deprived of spirituall comfort and pleasure useth marriage as a carnall pleasure Pâ—…itio For the point of division jointly in these this pair of Bretheren we have a view of all mankinde Adam had more Children but the Holy Ghost contenteth himself to set out mankinde in these two Even as the 〈◊〉 saith of Abraham that he had two sonnes one born after the flesh another after the Spirit Galatians the fourth chapter and the two and twentieth verse So were the sonnes of Adam To Cain are reckoned as his posteritie Henoch Lamech Nimrod Pharaoh and all the wicked To Abell Enoch Noah Shem Abraham Isaac and all the faithfull which is the great partition of mankinde For the holy Scripture setteth out which is Gods City that is Sion and Jerusalem and which is the Devils City by Babylon The one answering to Abell the other to Cain They set out the Devls city by amor sui ad contemptum Dei Gods city by amor Dei usque ad contempium sui Again by Abell is set out those that are in state of grace by Cain they that are in state of nature By the one are set out all them that are born after the flesh by the other such as are born anew and led by the Spirit Galatians chapter the fourth And this partion is made of all mankinde through the world till that last 〈◊〉 which Christ shall make of the Sheepe from the 〈◊〉 in the five and twentieth chapter of Mathew This partition we see in these two For that although they were both of one Father and Mother Contrary natures yet such was the diversitie and 〈◊〉 of their nature and disposition as they fitly represent the diverse state of mankinde The 〈◊〉 is in respect of their names the 〈◊〉 in respect of their works for the one rose up against the other and slew him Cain and Abell why so called The Devills 〈◊〉 in respect of their names is the one is called Cain that is a purchaser or possessioner that is such a one as thought it his 〈◊〉 to enjoy this world and contrariwise misery to lose it and the possessions thereof Abell 〈◊〉 sorrow and vanity But the other Abell that is sorrow and vanity such a one as doth with Salomon account all things in this life vanity and vexation of spirit in the first chapter of the book of Ecclesiastes such a one as hath sorrow by reason of continuall sinnes whereby he offendeth God of them Christ saith in the 〈◊〉 chapter of Matthew Blessed are they that mourne and sorrow for that they are out of their place As the Prophet speaketh in the one hundred thirty seventh Psalm By the waters of Babylon we sat down and wept when we remembred thee O Sion For Abell was not a City of this world as Cain but was one of those that sought for a City in Heaven that was to come Hebrews the thirteenth and the second verse He is called Abell that is vanitie 1. First in respect of the shortnesse of his life in which regard every man is altogether vanity Psalm the thirty ninth 2. Then in respect of the afflictions of this life in which respect he saith Every man is vanity And therefore they that are of Abell will say We are strangers and sojourners as all our Fathers were Psal. 39. They are such as though they be in the world yet use it as if they used it not the first to the Corinthians the seventh chapter They set not their felicitie in this world as Cain but reckon all things in this world vanity and vexation of spirit and long to be restored to their heavenly Country 2. Contrary works Secondly As they have diverse dispositions so their works are contrary For as the Apostle saith of Ismael and Isaac Gal. 4. He that was borne after the flesh persecuted him that was borne after the Spirit So did Cain persecute Abell as the Apostle witnesseth Joh. 1. 3. that Cain was of that wicked One and slew his Brother Why Cain slew Abell And wherefore slew he him Because his own works were evill and his Brothers good So as their dispositions were diverse their works were contrary So in Cain there is a resemblance of all the persecutors and oppressors that have been in the world The Wicked persecute the Godly by hand and tongue And Abell is a pattern of all the Martyrs that have been slain by the hand of Cain or wounded and persecuted by the tongue of Ismael who by mocking persecuted Isaac in the fourth chapter to the Galatians In these two is fulfilled that envy which God proclaimed between the woman and the Serpent and between their seeds Genesis the third and the fifteenth verse who was not only of the seed of that evill one Joshua the first and the third verse that was of the Serpent and the reason why the name of Cain is set down in the Bible is to shew the performance of that Prophesie Genesis the third and the fifteenth verse and to shew his wrath upon the Vessels of wrath Romans the ninth and the twenty second such as was Cain Cham Pharoah and Nebuchadnezar and all the wicked ones of his Race for the order of their comming into the world as Cain who was first born was worst and Abell the last born was best so it is with all mandkind For as the Apostle saith first commeth that which is naturall and then that which
is spirituall the first to the Corinthians the fifteenth chapter and the fourty sixt verse 1. We possesse an evill minde before a good so first we are possessed with an evill minde before we can have a good minde First Cain was born after he begat Enoch and then Tubalcain then followes Lamech and at last Enosh a good man so God saith there is first the root of bitterness planted in our hearts Deutcronomie the twenty ninth and the eighteenth verse before we can be rooted in saith well Colossians the first chapter that we are first wild olives and must be ingrasted into the true Olive Romans the eleventh Nature doth not well at the first but is first inclined to evill till it please God to give grace And whereas Cain had Abell for his Brother so we learn that the Companions and Bretheren of all worldly possessions is vanity and vexation first in getting then in keeping and lastly in losing them And in Riches are thorns and cares When we finde that in riches there are thorns and pricking cares Luke the eighth Riches and Greife are Bretheren that riches and grief are bretheren then there is a way to grace If we speak of them severally To begin with Cain in that which Eve speaks of him I have purchased a man of God There is something to be commended and also somewhat to be blamed That which deserves commendation is of two sorts First her thankfulness and consession which she makes after her deliverie for she ascribes it not to her self or her husband nor to the strength of nature Children come by Gods grace and blessing that she had brought forth a Sonne but that he came by the grace of God wherein she doth as much as God requireth to be done by women that come to be purified Leviticus the twelfth where he took order Our duty is thankfulnesse to God that in token of thankfulness to God who had preserved them they should offer And it is as much as David confesseth Psalme the one hundred twenty seventh that Children and the fruit of the wombe are a blessing that commeth from the Lord. Secondly if it be meant that she had obteined a man for God as some will have it to be expounded for thereby she declared her joy to be chiefly in that she had a Sonne not only to fill the earth and to serve for Adam when he was dead but one that should serve God and magnifie his name when they were dead whereas she called her first sonne by a name that did set out Gods goodness and the second by a name that shewed mans vanity and miserie that is to be commended In miserie consider Gods goodnesse and why so contrary for we must consider Gods goodness with our miserie left we be driven to despair and when we behold Gods goodness we must joyn the consideration of our miserie left we wax proud and forget our selves But in that whereas she thought she had that seed which God promised should break the Serpents head in the third chapter of Genesis therein she is to be blamed for albeit her faith is to be commended because she beleeved that promise What defect of Faith is yet her defect of faith is to be blamed in the 1. Epistle to the Thessalonians the third chapter the tenth verse that defect was that she made too much haste for the peformance of the promise The Prophet saith of the true faith Qui crediderit non festinat in the 28. chapter of Isaiah But she maketh too much haste for the promise is not made of the seed of the first woman therefore this was defect of saith to be blamed in her That there was a reconciliation to be received neither she nor any other did ever doubt for all did look for the seed of the woman to make this reconciliation He is the desire of all Nations in the second chapter of Aggai and the eighth verse The heathen did all equally worship this Redeemer Acts the seventeenth though ignorantly But to take Cain for Christ and Bar-Iesus for Jesus is a great error But if she had not this conceite yet she is to be blamed for the error of her hope in that she calleth her first son Cain a possession as if he were the only Jewell and the other Abell that is Vanity as if he were one to be despised and of no reckoning Wherein she sheweth that which is our common fault We judge after outward appearance but God contrary for we alwayes judge after the outward appearance whereas God rippeth the heart and maketh most account of those things that seeme to be of least reckoning This was Samuell's fault when in choosing one to annoynt among the sons of Issa did judge the tallest to be the party appointed by God Whereas it was David the least and of meanest reckoning among them whome he had purposed to annoynte in the first of Samuell and the sixteenth chapter But this joy which she had of this son was vanum gaudium It was a great error in her that she accounteth him the greatest Jewell that was of the seed of that evill one and despiseth him that was the first Saint who therefore is set down to be the first and cheifest of all the faithfull in the eleventh chapter to the Hebrews and the second verse Much more might she have called her first Abell who became vanity and came to nought who endured sorrow for ever And have called Abell a possession for that he was the beginning of all Saints Such a one as placed his felicity in the possession of the heavenly joyes Note The state and reckoning of the Godly in this life Whereby we see what reckoning is made of the faithfull in this life Of them Christ saith In mundo pressuram habebunt in the sixteenth chapter of St. Iohns Gospell And ye shall weepe and lament but the world shall rejoyce Cain shall build Cities in this world but as for you be of good comfort for I have overcome the world You shall sorrow but your sorrow shall be turned into joy And though you be disunited here yet in me ye shall have peace These are the points to be sound fault with in Eve Fuitque Hebel pastor gregis Kajin fuit agricola Gen 4 2. Februar 25. 1598. YOU remember I told you that the Tree of generation is a shadow or resemblance of the Tree of life for though since the fall of Adam the state of mankinde for the continuance of it be not like the Ivie or Bay-tree which never cast their leaves Ezekiel the fourty seventh chapter and the twelfth verse 1 Division yet it is compared by the Holy Ghost to the Oke or Elme-tree Esay the sixth chapter which though they cast their leaves yet there springs out new the next yeer So albeit man must return to dust from whence he was taken Man shall leave a seed behinde him yet he
more than his providence for as he seeth the sacrifice of both so in justice he respects the good and rejects the evill Cain said as the wicked doe in their heart God doth not regard Psalm the tenth but if Cain desires that God should not regard Abel nor his good service he desires a thing unpossible for God is not unjust to forget the labour of our love Hebrews the sixt and the tenth verse Shall I justifie the wicked ballance and the bag of deceitfull weights the sixt chapter of Micha and the eleventh verse therefore whether we respect God or Abel this cause of Cains sorrow is unjust and his envy is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore whereas other sinnes are punished only in the world to come and have pleasure in this life as if that future punishment were not sufficient for envy The envious man is a torment to him self God takes order that it shall have punishment in this life for the envious man is a torment to himself as the Wise man saith the fourteenth of the Proverbs and the thirtieth invidia est putredo ossium The degrees of Cains heaviness were that he was iratus valdè It was not one of the first degrees of anger which the Philosophers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are passions which are no sinne at all as in the fourth chapter of the Ephesians irascimini nolite peccare and the Lord saith dost thou well to be angrie Jonas the third chapter meaning there is some anger that is good so there is an anger that is no sin for the first motions of anger are not so hainous for the nature of men cannot keep away these passions no more than birds may be kept from lighting upon trees The Preacher saith Ecclesiastes the seventh chapter and the eleventh verse ira nidificat in sina 〈◊〉 whereupon one saith that although anger will light upon our nature whether we will or no yet we may keep it from making a nest in our hearts and so long it is no sinne therefore Cains sin is great in respect it was not only without a just cause but for that he suffered anger to rest in his heart Note The tongue the trumpet of the minde The falling down of his countenance is a fruit of the abundance of his heart as our Saviour Christ saith Matthew the twelfth chapter and the thirty fourth verse ex abundantia cordis os loquitur the tongue is the trumpet of the minde The countenance the glass of our affections and the countenance is the glass wherein we may behold the affections of the heart as the Preacher saith heaviness will appear in the countenance Examples so it did in Labans countenance Genesis the thirty first chapter no lesse than it doth here in Cain so in the Bretheren of Joseph Genesis the thirty seventh chapter Hatred cannot speak peaceable in so much as they could not speak peaceably to him so Saul ever after looked asquint on David after he conceived displeasure at him the first of Samuel and the eighteenth chapter Pride of heart appeares by proud looks so the Scripture sheweth that the pride of the heart appeares in the countenance by the proud look the one hundred and first Psalm and the high looks Proverbs the sixth chapter the adulterous minde is shewed by eyes full of adultery the second of Peter and the second chapter Countenance cast down a sign of ill when the minde imagineth evill then the light of the countenance is turned into darkness and the countenance which should be upright is changed in ruinam vultûs with casting down of the countenance because it is both an effect and sign of ill and the Apostle willeth that we abstain from any appearance of ill the first to the Thessalonians and the fifth chapter therefore we are to avoid it tristitia vultûs est hostilis tessara the outward badge and token of some inward evill conceived in the heart abscedendum est non 〈◊〉 a malo sed ab omni specie mali For the conclusion as we have already once seen the way what it is that we might not follow it Jude the eleventh verse so here again we are to consider his way which is of three sorts Note First not to rest and be content with that which God will have come to pass he was displeased because God respected Abel and not him Be content when God respected and contrary whereas he should have said with Eli the first of Samuel and the third chapter Deus est faciet quod bonum videtur in occulis ejus and with David the one hundred and ninteenth Psalm and the seventy fifth verse I know Lord thy judgments are right and that of very faithfulness thou hast afflicted me but to stomack God for any of his doings is a thing that every one must avoid that will not walk in Cains way Fret not thy self because of the ungodly saith the Prophet Psalm the thirty seventh and the first we may not think much that God doth respect the wicked and blesse them with temporall blessings much lesse are we to repine at the good of the godly Fret not at the prosperity of the wicked The Prophet affirmeth that he was offended at the prosperity of the wicked in so much as he said I have cleansed my heart in vain and washed my hands in innocency Psalm the thirty seventh he could not tell what to think of it till he went to the 〈◊〉 and there he learned that albeit they flourish in the world yet he sets them in slippery places that they may fall down to their distruction therefore we may not fret our selves considering that those things prove to Gods providence This was Davids meditation on the Sabbath Psalm the ninty second and the sixt and seventh verses That albeit the unwise know it not and fools doe not understand so much yet he was assured that when the wicked did grow as the grosse and all the Workers of wickedness did flourish then they should perish so that we have no just cause to be displeased with God if he respect the wicked seeing it is for his hurt but if he respect Abel and his good service we are to be glad When righteous men are in authority then the people rejoyce Proverbs the twentieth chapter and the second verse 〈◊〉 it is he joy of the world that the godly are respected of God and enjoy his favourable countenance and he that will not follow Cains way must confidere virtuti suae alienae non invidere Some rise not by virtue but by others fall when men doe not labour to exalt themselves by their own virtue but rise up by the fall of others that is Cains way which we must carefully avoid as we will ascape the wrath of God Thirdly the example of Abels good service and the favour which God vouchsafeth to
crieth for vengeance for as the Prophet saith Our strength is in silence and quietness Isaiah the thirtieth chapter Though we possess our souls in patience as Christ willeth Luke the twenty first chapter yet God will say mihi vindicta Deuteronomie the thirty second chapter and as I am Judge of the world so I will be revenged of them that doe wrong Therefore the Apostle willeth not to seek revenge because God challengeth that as a thing proper to himself Romans the twelfth chapter Hebrews the tenth chapter taceat os loquitur sanguis which is a point necessary to be urged and teacheth us that we need not to be Gods remembrancers in this point for the revenge of injury Our teares and sighs crie for vengeance for as he heareth the voice of blood so the voice of our weeping and teares Psalm the fifty sixt and the eighth verse he heareth the sighes and griefs of the heart Psalm the thirty eighth and the ninth verse and the inward desire of the heart though it be not uttered Exodus the fourteenth chapter and the fifteenth verse as in Moses Note Therefore Job saith terra ne operiat meum sanguinem neque clamores meos intercipiat Job the tenth chapter and if he keep a vessel to put our teares in much more may we perswade our selves that our blood is pretious in his sight Psalm the one hundred and sixteenth and the fifteenth verse which point ministreth great comfort to them that suffer wrong Secondly Hence we learn what is the nature of sinne before the Holy Ghost called it 〈◊〉 cubans that is sinne fast asleep but here is peccatum clamans not only sinne awake but crying out and warning for sinne 〈◊〉 gently at the first but after it will pull a man by the throat Even as the Devill is tentator Matthew the fourth chapter he tempteth men to sinne by all the pleasant means he can and when he hath prevailed with them then he is accusator fratrum Apoc. the twelfth chapter Sinne is like the wife of Potiphar which tempted Joseph by all fair means to folly and as if he had been guilty did first accuse him Genesis the thirty ninth chapter And as one answered Joab when he would have had him smite Absalom If I had done it it would have been the danger of my life yea thou thy self which 〈◊〉 me to doe it wouldest have been the first that should accuse me in the second book of Samuel the eighteenth chapter and the thirteenth verse so sinne hath no sooner with its deceitfulnesse allured a man to doe evill but it will straight way call to God for vengeance against him Which thing ought to make it odious in the eyes of all men Though Abel complain not Cain 〈◊〉 not and Adam accuse not yet we cannot so escape for our own sinne is as a Serjeant that will finde us out Numbers the thirty second chapter and the twenty third verse and when it hath found us as a Goalor it will hold and binde us with cords Proverbs the fifth chapter and the twenty second verse And as the Prophet speaketh in the second chapter of Habakkuk and the eleventh verse The stone out of the wall and the beam out of the timber shall cry to God for vengeance upon 〈◊〉 though the poor whose faces they have ground say nothing Esay the third chapter and the fifteenth verse Touching which pursuit of sinne the Wise-man saith in the tenth chapter of Ecclesiastes Curse not the King no not in thy thought neither curse the rich in thy bed-chamber for the fowls of heaven shall disclose it Yea a mans own spirit will make him to confesse his own sinne and if all means fail yet the stones in the street will cry for vengeance And we see that there is vox non solùm oris sed operis as the Prophet speaketh of Gods works that the very heavens have a voyce wherewith they doe enarrare gloriam Dei Psalm the ninteenth And therefore the Heathen say Res ipsa loquitur Which as it ministreth fear to Cain and to the wicked so comfort to the Godly For if as we see in Cain sinne have a voyce to plead before God against a man Good works crie to God then no doubt but the good works that a man doth will speak to God for him and are remembrancers to put God in minde to be gracious unto him As God heareth rears and putteth them in a bottle as he heareth sighes and inward desires of the heart which speak to him the Almes that Cornelius gave had a voyce to plead unto God for him so that of a heathen he was made a Christian Acts the tenth chapter For as the concupiscence of evill is sinne so the very desire of good is a virtue that pleaseth God And if the taking away of a mans life doe pull down the vengeance of God then the saving of a mans life or of his soul will be a forcible means to procure Gods favour To conclude The last point to be observed from hence is That if the blood of Abel had a voyce to speak unto God then the blood of Christ Jesus must needs have a more powerfull voyce because it speaketh better things than the blood of Abel Hebrews the twelfth chapter and the twenty fourth verse for the blood of Abel cryed for Justice but Christ's blood cryeth for Mercy If when we doe evill it will plead to God for vengeance then if wee doe any good work much more shall it speak to God for us And God as he is inclined to mercy rather than to vengeance will rather hear the voyce of our good works than of evill because our good works speak better things than our wicked actions Nunc itaque tu maledictus esto exsul ab ista terra quae aperuit os suum ad excipiendum sanguinem fratris tui è manu tua Quum humum ipsam colueris ne pergito edere vim suam tibi vagus infestus agitationibus esto in terra Gen. 4. 11.12 Aug. 26. 1599. IN these two verses is contained the sentence pronounced by God against Cain for God having performed that which the Holy Ghost telleth us in the thirty third chapter of Job and the twenty ninth verse that God will deal twice or thrice with a man that he may turn back his soul from the pit First in his examination Where is thy Brother Abel Secondly in his second question What hast thou done Thirdly in laying open before Cain his sinne Behold the voyce of thy Brothers blood cryeth to me Having spared him for three 〈◊〉 he will no longer bear with him but proceedeth to sentence against him for the fourth in the first of Amos and the third verse shewing that as he gave sentence against Adam confessing to assure us that we may proceed likewise upon confession so we may doe in case of conviction And that it is a good ground to pronounce sentence not only
he doth not his case is like the case of Esau Genesis the twenty fift chapter he cared not for his Birth-right no more did Cain take any care for the presence of God but thought it a matter not worthy to be reckoned of Secondly We see that Cain goeth not out against his will nor tarries till God send him out of his presence as he sent Adam and Eve out of Paradise setting a Cherubim to keep the way Genesis the third chapter there was no such execution or warrant from God for Cain but he first casts out himself whereby we see it was an hypocriticall complaint that he made that he was cast out from the presence of God verse the fourteenth in that he goeth out of himself without any violence offered to him A Child will not at the first bidding go out of his Fathers presence though in his anger he threaten him no more should Cain he should have been of Jacobs minde Genesis the thirty second chapter I will not let thee goe till I have a blessing But we see Cain doth of himself voluntarily leave Gods presence which sheweth plainly that the cause of Cains grief was not Gods displeasure but his punishment laid by God upon him and not the spirituall part of his punishent but the earthly Thirdly the casting out of Gods presence was threatned as a punishment and therefore ought to be born patiently but to make poenam excommunicationis crimen apostasiae is a great aggravation of his sinne that is to take occasion by the censure of the Church to bring in Schisme is a grievous aggravation of the offence But as we have seen that Cain was the first Author of heresie for that he thought any thing would serve Gods turn the 〈◊〉 and meanest things were good enough to offer to him whereas Abel offereth the best he could finde so he is the first that brings up Schism and Apostacy for the Sentence is not executed upon him but through an evil heart of unbelief as the Apostle speaks Hebrews the third chapter He doth depart of himself from the living God Soe we have these three things in his departure First It is not upon any just 〈◊〉 It is voluntary Thirdly He departs so as he makes the penalty of his sinne the matter of a greater sinne Secondly Touching his removing to remove of it self is not evill but in regard of the place from whence if with Abraham we depart from a country of Idolatry as from Ur or as Lot from Sodom a City full of all sinne or with the Hebrewes out of a place of vexation and cruelty such a departure is good but to depart from a good place that makes the motion evill but for Cain to depart out of the presence of God is all one as if the sick person should leave the Physitian St. Peter indeed in great astonishment said to Christ exi a 〈…〉 enim sum but after being better advised when Christ said 〈◊〉 ye also goe away his answer is John the sixth chapter and the sixty eighth verse Domine ad quem ibimus tu habes verba 〈◊〉 vitae whereupon Augustine saith Lord if thou 〈◊〉 have me depart from thee shew me such another as thou art otherwise I will not leave thee till thou receive me into thy favour This presence of God was some certain place of Gods appearance as the place whither he went was a country by Paradise called the Land of Nod. Therefore the place whither he went being a locall motion the place from which he departed must needs be likewise locall From this place of Gods presence Cain went out to dwell in the land of Nod. The effect of which words is after set down in one word for the place wherein God appeared to Jacob when he slept was called Bethel Genesis the twenty eighth chapter the same place also is called Penuel Genesis the thirty second chapter and the thirtieth verse so that the place of Gods appearance was some one piece of the earth where the Altar was upon which Cain and Abel offered their sacrifices where God did usually appear Even as we also have an Altar Hebrews the thirteenth chapter where we have Christs presence as he affirmeth that where two or three be gathered together in his name he is present among them Matthew the eighteenth chapter like as they that come together to hear the word are said to be present before God that is in the presence of God Acts the tenth chapter The point that wee are to gather hence for our instruction is That we concieve of the Church and place of Gods presence as we doe of the place of the Princes presence for we reverence such places though the Prince be absent so ought we to reverence the places of Gods presence though we have no visible apparition of his presence for such places are his rest for ever where he promiseth to dwell Psalme the one hundred thirty second They are also his footstoole and therefore are to be reverenced As Psalm the ninty ninth Fall down before his footstool for he is holy Therefore to depart from the Church is to depart from Gods presence no lesse than Cain did But Gods will is we should not depart out of the place of his presence no more than we would out of the presence of his favour and we must make a conscience how we goe out of such places because God is not mocked When men have no religion it is said of them Psalm the fourteenth They call not upon God as for the preaching of the word they count it onus Domini Jeremie the twenty third chapter It is as tedious to them to hear sermons as to carry burthens upon their backs And for the spirituall food offered in the Sacraments it is to them as Manna was to the Israelites A light meat which their soul loatheth Numbers the eleventh chapter And as for the Church and Congregation of the faithfull the opinion that the world hath of them is very mean as the Prophet saith in the thirtieth chapter of Jeremiah This is Sion whom no man seeketh after But they that are so affected towards the service of God and the places of his presence are animales spiritum non habentes as Jude calleth them they have no favour in such things and therefore they care not for them but like Cain doe goe out of them and make no reckoning Of whom the Apostle saith truly in the first epistler of John the second chapter and the ninteenth verse They went out from us yet 〈◊〉 de nobis that is they were not the members of the 〈◊〉 for then they should have selt them when they went For those things that are not members of the body may easily be taken away as the hairs of the head and the nayles but take away any member of the boby and it will be painfull Therefore they that depart willingly from the Church and place of Gods presence are not members but
goe forth on the Sabbath notwithstanding they went forth to make triall though they found none Exodus the sixteenth chapter the twentieth and the twenty seventh verses so Cain would trie whether there were not a plot of ground free from the curse but not finding any such piece of ground he turned himself to handycrafts when husbandry failed He and his Children fall to occupations some work in brass some to make Tents and others to make Organs That is the civill reason of the building of the City The spirituall reason is that fear is the first beginner of Cains City for this place though it were a place of pleasure yet it gives him no rest or security therefore he deviseth to himself a new means to safeguard him from fear that is by building a City and walling it that if the Sonnes of Seth or any that were privie to his fact came against him he might be safe from them As Adam hid himself from Gods presence in his bushes so doth Cain goe about to defend himself with walls Howbeit so it is that a guilty conscience cannot finde any rest or security by any such means but it findes the truth of that which the Apostle saith in the second to the Corinthians the seventh chapter and the fifth verse pugnae for is intus terrores And yet by the taking order for the continuance of his name it appeares he had not only fear but a secular desire of fame in the world he contenteth not himself with Adams dwelling but builds a City Adam and his Children dwelt under Trees or some Tents but the Posterity of Cain builds themselves Cities to dwell in For the generall as the beginning of good Lawes is the evill fashions and naughty manners of men so the remedy against fear is Cities that by them people may be safe from wilde beasts and wicked and cruel men more wilde than beasts But as first necessity invented Garments since pride so it is of Cities A City was founded first in regard of fear but since they are become the only places of pride for in the Country where men are imployed in husbandry we see no such pride they content themselves with plain dwelling but in the City all things are for pride That is for the building of the City Touching the Builder we see the beginning of buildings is hominem occidere urbem condere Therefore the Prophets crie out that the faces of the poor are ground for the maintenance of Cities Jeremiah the twenty second chapter and the thirteenth verse Habakkuk the second chapter and the thirteenth verse Micha the third chapter Even as we see Cain that killed his brother is the Builder of this City so there are many like Cain that kill and undoe a great company of young Occupiers to build themselves a City For they content not themselves with their Fathers Houses but build themselves Houses of Cedar Jeremiah the thirty second chapter Secondly Out of the Builder Augustine hath this note that as the building of this City of Enoch by the blood of Abel was a soretelling what kinde of City this should be namely full of cruelty so in as much as Rome was founded by Romulus in the blood of Remus that was a signe that it would be a cruel and bloody City as we see it came to pass that it hath been the chief persecuting City and shed most blood Thirdly We are to speak of the name wherein the itch of Cains vanity breaks forth for in giving this name he saith as much as they doe Genesis the eleventh chapter paremus nobis nomen he seeks to make his posterity famous for it is the course of the world And men think their houses shall continue for ever and therefore call their lands by their names Psalm the fourty ninth and the eleventh verse when they cannot be written in the book of life they seek to be in remembrance of men We see it is in Saul when God took his honor from him he would be honoured of the people in the first of Samuel the fifteenth chapter so that upon these three things in satisfying the flesh in building Cities for the glory of this world and in leaving a name behinde stands all Cains desire But the giving of this name is in one of these two respects First If a man will see what is true dedication let him look upon the worldly minded man for none doe so truly dedicate themselves to the true God as they doe consecrate themselves to the World It is indeed sacra fames for as Christ saith The Children of this world are wiser in their generation than the Children of light Luke the sixteenth chapter Therefore in them we may see the lively example of true dedication Secondly If not that yet for as much as every dedication is the first act for the first thing to be done when a new House is to be built is to dedicate it by great feastings This sheweth that as all the things of this life are but beginnings for as Christ kept the best wine last John the second chapter so the consummation of all things is in Salem which is Gods City But Cains Enoch is nothing but fair shewes of joy and feastings which shall end in mournings Where it is said Cain was building a City and not that he built it it is to teach us that he did but begin it we see the like in the worlds course men are ever building and pulling down they are never at rest but continually in the Land of Nod Nunquam aedificavêrunt as the Preacher saith The soul still desireth but is never satisfied Ecclesiastes the fifth chapter even so Cain is alwayes occupied in building the City but never makes an end but even before he hath done he drops into the grave like the rich man Luke the twelfth chapter that suddenly while he was consulting how to build Barns was taken away These are Cains three waies 〈◊〉 Prolis extruxio Urbis propagatio Nominis the one is the lust of the flesh the other the lust of the eyes the third the pride of life John the second chapter And these are the waies of the world All the desires of worldly men stand in these three to have many Children to build fair houses and to get an honorable name among men Thus far goeth worldly men and no farther as we see not only in Cain but in Nimrod and Pharaoh all whose studdy was in getting Children in building Cities and seeking to make their name famous These are the men of this world from whom the Prophet prayeth to be delivered That have their portion in this life their bellies are filled with hid treasure their Children have enough and leave the rest to their Children and this is all they seek for but the Godly say with the Prophet Psalm the seventeenth and the fourteenth verse But I will seek for thy presence in righteousness that is Seths Enoch and not Cains We have
not here saith the Apostle any abiding City Hebrews the thirteenth chapter and the fourteenth verse that is true for albeit we have Cities yet they continue not therefore we seek for a City of Gods building Hebrews the eleventh chapter and the ninth verse and not a City built by Cain This is a point of examination for it is to be considered whether a man in the course of his life reach any further than these three If he goe no farther in the practise of his life but to get Children to build Cities and fair Houses and to get a name he is in the way of Cain But if with the other Enoch we continue still in Gods presence then we doe well Cain having life granted for repentance mispends it in building of a City and such like vanities And as there is a woe to him so woe to them that like him mispend their time which God giveth them for repentance Jude the eleventh verse Cain is in a place of torment where he cryeth woe that he mispent his time so vainly and therefore we must beware by his example for this is the use we are to make of Cain and the Reprobate that when we see what is their end we beware that we walk not in their waies that we mispend not our time in fulfilling the lusts of the flesh and vanity of buildings and seeking the glory and honor of this world because to all such there belongs a woe no less than to Cain as it is in the epistle of Jude Deinde Chanacho natus est Hirad Hirad genuit Mechujaëlem Machujaël verò genuit Methuschaëlem Methuschaël genuit Lemecum Assumpsit autem sibi Lemec uxores duas Gen. 4. 18.19 〈◊〉 9. 1599. IN these two verses we have two points to consider the one is a journey which the Holy Ghost undertaketh the other is the end of that journey In the journey Moses begins to set down the Pedigrees of Cain and the end of that journey is the story of Lameoh wherein it may justly be inquired First why any mention is made in Scripture of the Reprobate Secondly why it makes mention of the generation of Cain before the generation of Seth For the first It is a matter of absolute necessity that the Scripture should make mention of the ungodly and reprobate for whereas God proclaimed enmitie between the Serpents seed and the seed of the Woman Genesis the third chapter and the eleventh verse it was his will that it should appear in the world how the one was an enemie to the other therefore it is called liber bellorum domini Joshua the tenth chapter The life of man is called militia super terram Job the seventh chapter and the Church is called the Church militant haec est patientia Sanctorum Revelations the fourteenth chapter and the twelfth verse to shew that the godly have enemies in this world whereby their patience is tried Secondly why mention is made first of the pedigree of Cain there is sufficient reason to be given that is In as much as the wicked are called the men of this world Psalm the seventeenth and the Children of this generation Luke the 〈◊〉 chapter and the eighteenth verse it is reason they should be first remembred in this world for that they shall not be mentioned any where else they only have their interest in this life but in the morning the righteous have the dominion Psalm the fourty ninth and the fourteenth verse that is in the life to come 〈◊〉 shall be first made of the godly and therefore Christ before he speaks of 〈◊〉 the wicked saith first Metthew the twenty fifth chapter Venite benedicti patris mei that is in regard of the persons and for sinne it self as the Philosopher saith ad meminem ante venit mens bona quim animus malus every man is first possessed with an evill minde before he can have a good minde as the Apostle saith in the first to the Corinthians the the fifteenth chapter and the fourty fift verse That is not first which is spirituall but that which is naturall We are all by nature first the Children of wrath Ephesians the second chapter and belong to the posterity of Cain before we can be partakers of grace and therefore it is good reason that in Scripture our state by nature be first spoken of before our state by grace that the Law should goe before the Gospel the seed of the Serpent before the blessed feed of the Woman Thirdly It may be demanded why this passage is made to the story of Lamech next after the story of Cain the reason is for that it is Gods will to bring sinne to a head For as in Adam we saw the poyson of the Serpent and the infection of it in Cain so here is a new infection For as there is a spirit that lusteth after envy James the fourth chapter which made Cain kill his brother so in Lamech we see that spirit which Jude speaks of verse the seventh that is a spirit that longeth after strange flesh which he she wed in taking two Wives That is there is an unclean spirit as well as an 〈◊〉 spirit whereas there are two parts of the will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Cain the angry part was infected with the Serpents poyson his heart was inflamed with a desire of revenge Now in Lamech we see this infection goeth lower even to his reins and stirs him up to lust There are but two temprations Deuteronomie the thirty third chapter and the eighth verse which the Hebrews call meribah and Massah which the Apostle termeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews the third chapter the one is the temptation unto contention and revenge where with Cain was infected of which the Apostle saith James the fourth chapter and the first verse From 〈◊〉 are warres and contentions among you are they not from your lusts The other is the temptation of concupisence which poisoned Lamech In the Gospel we have them both that is spiritas 〈◊〉 〈◊〉 Luke the eighth chapter and the second verse Christ healeth certain women possessed with malignant and envious spirits and Luke the eleventh chapter The unclean spirit departing out of a man walketh in dry places The malicious spirit she wed his poyson in Cain by the temptation of meribah and now Lamech is infected with the unclean spirit and yeelding to the temptation of 〈◊〉 And in these two Reprobates infected with these two kindes of temptations the Holy Ghost sheweth the perfection of sinne For sanctification hath two parts First That we possesse our vessels in holiness which is an exposition to the uncleaness of Lamech and in the first to the Thessalonians the fourth chapter and the sixt verse that no man oppresse or tread down his brother which opposeth it self against the spirit of Cain who trod down his brother and violently slew him Charity and
The only pretence for taking a second Wife is the example of Abraham Genesis the sixteenth chapter who for that he was without ofspring was permitted by Sarah his Wife to goe in to Agar that of her he might raise up Children but the case stood not so with Lamech for he had by his first Wife two Sonnes Jabal and Jubal and therefore it was not for the raising up of seed that he took Zillah Secondly But if he say these were not enough we shall see that the seed which he had by his false Wife did not 〈◊〉 to the increase of mankinde but to the destroying of it For if we 〈◊〉 the seed that God gave him by 〈◊〉 the shadow of a true Wife it was Tubal Cain who was the first that gave an edge to 〈◊〉 and brass that is the first Warrier and he that brought war into the world So we see Lamechs purpose in taking a second Wife howsoever he desired to increase the world yet by Gods just judgment turned to the destroying of mankinde for he brought forth Tubal-Cain one that was a destroye To this we add his Daughter whom he had by Zillah his unlawfull Wife whose name was Naamah that is fair which being compared with the sixt chapter we shall see that she was the overthrow of the world For the sons of Seth saw the daughters of men that they were fair and beautifull and that 〈◊〉 in them a lust after them so as it confounded that distinction of the holy Familie of the godly which caused the Lord to drown the world with a flood so that as well the Daughters as the Sons that Lamech had by his unlawfull Wife proved the overthrow of mankinde and therefore it was no good pretence to marry a Second Wife to increase it Thirdly To proceed one step further in the choice of a second Wife the example of David may be a good pretence who seeing a virtuous woman Abigal 〈◊〉 good to his first Wife to add a second in the first of Samuel the twenty ninth chapter so that the good quality of the second Wife may somewhat abate the sinne But Lamech took not Zillah for any such respect of virtue Zillah which is a shadow betokens lightness and 〈◊〉 Adah is an open place and withall signifieth a tireing and decking of her self and Naamah signifieth made beautifull So these three things were the cause hat made Lamech take his second Wife And as in these we see a plain description of the woman of the old world so we see also what manner of women they were that brought destruction upon the whole world Naamah that is beauty made is the mark of Jezebel in the second of Kings the ninth chapter and the third verse Who for that she was not beautifull of her self naturally painted her face Adah that is tireing and gorgeous apparell is a mark of the Daughters of Canaan when Deborah describes by their apparrell of divers colours Judges the fift chapter and the thirtieth verse Zillah that is lightness and wantonness sets out unto us the strange woman that is an Harlots behaviour Proverbs the seventh chapter and the tenth verse and of a wanton pace such as the Prophet describes Isaiah the third chapter On the other side Esther when sweet odours were offered her to purifie her self she refused and desired nothing but that which was naturall she did not make her self beautifull to delight the Kings eyes Esiher the second chapter and the fifteenth verse As for Adah that is glorious apparrell The holy women of old as Sarah that trusted in God did not deck themselves 〈◊〉 with broyded haire and putting on of gold or apparrell but with 〈◊〉 in the first 〈◊〉 of Peter the third chapter and the fift verse contrary to the wicked generation of Cain As for Zillah the wanton and light woman Rebecca covered her self with a Vail Genesis the twenty fourth chapter and the sixty fift verse These examples of good and evill women are set down first to correct and reprove such as tyre themselves like the women of the wicked generation and to exhort and instruct others to follow the modesty of godly and holy women for that is the use of the holy Scripture in the second of Timothy the third chapter that no man should take two Wives at once but as the Apostle tels us That every man have his proper wife and every woman her proper husband in the first to the Corintbians the 〈◊〉 chapter and the second verse that we should not ensue the steps of the cursed generation of 〈◊〉 or follow Cains seed in making choice of Wives for glorious apparrell for beauty and wantonness but to choose such as are vittuous as Boze chose Ruth All this is testified of Lamech by way of reproof and correction to himself and those that follow his example And as there is woe threatned to them that walk in Cains 〈◊〉 so 〈◊〉 bath a way that brought woe to him and his way was that he taught the Daughters of Moab to intice the Children of Israel by painting their faces and so made them commit whoredome with them Numbers the 25. chapter and the 1. verse therefore whosoever shall cause his Daughters by their wanton attire to allure the minde of the Sonnes of men they walk in Baalams way and shall be partakers of his woe Thus much for Lamechs marriage That which is set down rouching his Children followeth in the next verses In which part we are to observe Gods power First in blessing him with Children Secondly Gods providence in directing the matter First There is set down three of Lamechs children First Jubal that signifieth apportantem Secondly Jubal oblectantem Thirdly Tubal-Cain that is one that terrifieth maketh afraid Of which the bringing in is referred to store of wealth delight is referred to pleasure 〈◊〉 or making afraid hath his end in revenge In those things stands the facility of the first Enoch and of all those that dedicate themselves to this world For as we heard Cains Enoch sets his minde on things present nihil sperans quod sequitur but Seths Enoch which came on the seventh day hath a course by himself that is looked to things to come Thus by their names we see their affections and the same we shall see by their actions and professions Jubal is said to be a Grasier and not only so but the first that back'd horses and made other beasts fit for their uses for which they were appointed by God that is the first bringer in of all riches and wealth Secondly to Jubal belongs the invention of Instruments whether they be such as are to be played on with fingers or with the winde Thirdly Tubal-Cain was the first of those that gave an 〈◊〉 and point to brasse and iron and applied it to warlike use to the end he might have weapons to fight with and to 〈◊〉 all he world subject to him and his 〈…〉 Add 〈◊〉 this his fair Daughter
〈◊〉 and we shall see that 〈◊〉 man 〈…〉 himself to this present World can have more 〈…〉 〈◊〉 Secondly For Gods hand and 〈◊〉 in 〈…〉 〈◊〉 Children this ground is to be laid that these 〈…〉 are from God for Jubals invention 〈…〉 from God 〈…〉 butter of Kine and 〈◊〉 of Sheep with 〈◊〉 of Lamb 〈…〉 in Basham He gives the grain of wheat and 〈…〉 of 〈…〉 the thirty second chapter and the four 〈◊〉 and for making of 〈◊〉 of 〈◊〉 It is God that 〈◊〉 songs in the night Job the thirty fist chapter and the 〈…〉 For Tubal-Cains invention of 〈◊〉 of warr It is the Lord that teachet hour hands to 〈◊〉 and our 〈◊〉 to 〈…〉 the 〈◊〉 and the fourth 〈◊〉 These inventions are all 〈◊〉 God whereby we see it is not with God as 〈◊〉 said to Isaas his Father Genesis the twenty seventh chapter Hast thou but one 〈◊〉 God hath for the Sonnes of men 〈◊〉 only heavenly blessings that 〈◊〉 the life to come but even such as pertain to the 〈…〉 In his lest hand he hath riches and worldly honour but in his 〈◊〉 hand 〈◊〉 and 〈◊〉 life Proverbs the third 〈…〉 the fix teenth 〈◊〉 he hath not only donum 〈◊〉 but 〈…〉 James the first 〈◊〉 and the 〈◊〉 verse 〈◊〉 in temporall things as well as spirituall to 〈◊〉 upon 〈…〉 we fed God saith Exodus the thirty first chapter 〈◊〉 his 〈◊〉 into 〈◊〉 and Aholiab so as they were able 〈◊〉 work in the 〈◊〉 so all mechanicall arts are to be ascribed to 〈…〉 that was for 〈◊〉 Tabernacle So Hir 〈◊〉 was 〈◊〉 with the 〈◊〉 to work in 〈◊〉 for the Temple in the second book of Chronicles the 〈◊〉 chapter and the fourteenth verse These 〈◊〉 came from the 〈◊〉 of counsell and understanding The second thing to be observed is Gods 〈…〉 herein that he 〈◊〉 to the wicked good 〈◊〉 pertaining to this life as Christ 〈◊〉 He suffers 〈…〉 to shine 〈◊〉 the godly and 〈◊〉 Matthew the fist chapter so he bestowes temporall 〈◊〉 upon the posterity of Cain as well as upon the Children of 〈◊〉 and this they obtain of God gratiae gratis datae but not 〈…〉 Secondly His mercy appeares herein that he 〈◊〉 gives 〈◊〉 a supply of those blessings which their sinnes 〈◊〉 them of Thirdly His 〈◊〉 in 〈◊〉 order that the world 〈◊〉 be furnished with things necessary for this present 〈◊〉 By 〈◊〉 of 〈◊〉 world Psalm the seventeenth And that they which have 〈◊〉 themselves to the things of this world should have 〈◊〉 excellency in things 〈…〉 the same above the Godly as the 〈◊〉 est of worldly men in this 〈◊〉 so their 〈◊〉 stands in earthly things and the godly 〈…〉 in respect of 〈◊〉 For the 〈◊〉 of 〈…〉 are 〈◊〉 in their 〈…〉 the Children of light Luke the tenth chapter but come to things that pertain to the other life there they that seem to be most childish in things of this life goe far beyond the Philosophers of whom the Apostle saith in the first to the Corinthians the second chapter The naturall man perceiveth not the things of the spirit of God But he hath hid them from the wise and prudent of this world and revealed them to babes Matthew the eleventh chapter and the twenty fift verse Fourthly We are to consider the equity of Gods dealing in recording these things in his own book which is the Library of the Holy Ghost These things are enrolled by an honourable name that is the name of a Father shewing plainly that they which bring forth actions that are profitable no less are to be counted Fathers than they that bring forth Children and that they ought accordingly to be honoured and reverenced as Fathers The ancient Fathers make a question Whether these men were the inventors of these things first It is certain that Cain being an husbandman had use of iron workes as the Coulter and Share and albeit he did invent iron tools fit for his purpose yet that which is ascribed to Tubal-Cain was excultio expolitio that is the perfecting of that work which Cain had begun Abel was a shepheard and could not but have use of tents but yet the perfecting of that cunning in that kinde is 〈◊〉 to Jubal Mahalallel was one that used to praise God as his name signifieth which he could not doe without some kinde of musick and therefore in as much as he was farre ancienter than Lamech it follows there was musick before Jubal invented Instruments and Organs This distinction therefore must be held in this point which the School men make that the one is quoad modum simplicis the other quoad modum singularis And therefore in as much as Jabal-Jubal and Tubal Cain are called Fathers of these arts which were in use long before them it is plaine that not only the first inventors of any art are to be honoured but even they also that add any excellencie or perfection to any thing which they professe To draw to an end Lamech being thus blessed of God in things naturall and pertaining to this life ought to be thankfull to God Jacob when God gave him a sonne called his name Judah saying I will praise the Lord Genesis the twenty ninth chapter but he is so farre from praising God that he speakes hard things against God If Cain be avenged seven times then Lamech seventy times seven fold And for men he was so cruel against them that he said no man should stirre against him He would kill a man in his rage Therefore he called his third sonne Tubal Cain that is another Cain as if he would have the name of Cain remembred which God would have buryed All these mercies moved not Lamech to any amendment but as it is in the twenty sixth chapter of Isaiah Let mercy be shewed to the wicked yet will he doe wickedly so did Lamech And albeit these things which they invented tended to the benefit of men yet they were to their own destruction Hypocrites can discern the face of the sky but cannot discern the signe or the times Matthew the sixteenth chapter The Heathen by the works of God attained to a knowledge of God but were not the better for it because they did not worship him as God Romans the first chapter so in as much as they imploy not that 〈◊〉 of 〈◊〉 which God gave them to his glory it will be to their destruction As we are to have a right estimation of those things where with God blessed them outwardly so we must beware that having the like blessings we be not as they They desired to be mighty men on earth and men of renoune Genesis the sixth chapter that was the end of their desire and they were so but as Christ saith accepêrunt mercedem suam Lamech as he desired proved a mighty man and so did his posterity but when all is done when the men of this world as Lamech have Children at their 〈◊〉 fire Psalm the seventeenth yet they lye in hell
case in the bitterness of her soul received from the Lord a blessed seed that was Samuel who restored religion and setled the state of the Kingdome in the first of Samuel the first chapter and the sixteenth verse but it is most plain in the birth of Solomon for after Davids great fall and the grievous punishment that God laid upon him upon his great repentance which followed whereof the fifty first Psalm is a perpetuall monument God gave him a Sonne that was Solomon the like whereof was never before nor hath been since in the second of Samuel the twelfth chapter As on the other side they that are born according to the flesh and begotten in the strength of nature prove wilde and rebellious as Israel and Absolom and of a contrary disposition to them that are born to them that are in the state of grace Secondly For his name and that little Sermon which Eve makes touching his name that is she called him Seth and renders a reason quia posuit eum 〈◊〉 semen aliud pro Abele quem occidit Cain In which Sermon there is no one word which hath not its severall sense It is said First He is positus Secondly By God Thirdly As a seed Fourthly Another seed Fiftly instead of Abel Sixthly Of Abel whom Cain slew For the term of putting or setting we have it in the third chapter of Genesis and the fifteenth verse where God saith I will put enmity Psalm the hundred fourty eighth He sets them a law Proverbs the twenty second chapter and the twenty eighth verse Remove not the ancient bounds which thy Fathers have set in the first epistle of John the fifth chapter The whole world is set on mischeif By which setting or putting is added stedinesse and permanency But we shall see the nature of the word most plainly in the twenty eigth chapter of 〈◊〉 Pono in Zion lapidem where it is used for laying a foundation or for the setting of a rift or graffe or root which as we know is set to growe and not to be pulled up by and by there is the sense of the word set or put In which sense it is not only referred 〈◊〉 to Abel who as we know was a transitory and no permanent seed for he was no sooner shewed to the world but presently he 〈◊〉 as taken away as one of whom the world was unworthy Hebrews the eleventh chapter But also to Cain whose land was the land of Nod To teach us That in the felicity of Gods Saints there is stedinesse and continuance but as for the pleasures of the wicked they continue not one hour but are uncertain So that it is in effect as if God should say before indeed I gave Abel but it was not my minde to have him continue but this seed whom I will give Adam shall stay so as neither Cain nor Lamech nor the gates of hell shall prevail against him Matthew the sixteenth chapter That is the meaning of the word set or put which was the first observation And this seting or putting receives great strength from the setter that is God whole weaknesse is stronger than the strength of man And therefore look what he sets shall continue to teach us that albeit the first Saint was taken away yet now he will have Saints to continue They shall not only be shewed to the world but shall have a foundation and take root being set by God Touching the wicked Eliphaz saith Their foundation is as an overflowing of water for they shall be carried away as Cains posterity was with a flood Job the twenty second chapter and the sixteenth verse But the righteous shall have an everlasting foundation Proverbs the tenth chapter For as when God will have a thing crooked no man can it make streight Ecclesiastes the seventh chapter and the fifteenth verse so what God will 〈◊〉 and have to take root it cannot be pulled up or removed Positi sunt ad hoc saith the Apostle in the first epistle of Peter the fourth chapter and the second verse and in the eighth verse They were ordained to stumble at the word Therefore being appointed by God to that end it is impossible they should be otherwise That is for the wicked On the other side Whom Christ taketh to his custody he saith of them in the tenth chapter of St. John No man shall take them out of mine hand and as the Apostle saith in the second to 〈◊〉 〈◊〉 second chapter and the nineteenth verse The foundation of God abideth sure and stedfast Novit 〈◊〉 qui sunt 〈◊〉 neer 〈◊〉 this is that which the Apostle calls deposition that is 〈◊〉 thing 〈◊〉 to trust in the second to Timothy the first chapter and the fourteenth verse for even so God will have Saints and the 〈◊〉 of the godly to continue in the world till he come to call them out of it Thirdly it is said of Seth he is positus in semen for there is a person that is no seed that was Abel before God gave a man to Adam but he gave no seed to him for that is called seed of which there growes something But of Abel there came no 〈◊〉 or seed 〈◊〉 but as it is said of Christ that when he shall lay down his life videbit semen longaevum Isaiah the fifty third chapter that is a seed though not issuing out of his loyns yet 〈◊〉 from his spirit So we are to understand that spiritually there came a seed of Abel for there is a spirituall generation as well as a carnall so spiritually Elisha was the Childe of Elias because the spirit of Elias was doubled upon him in the second of Kings the second chapter and John Baptist is called Elias Matthew the seventeenth chapter because in these graces of the spirit that was in Elias he resembled him as the Child doth the Father It is the saying of the Prophet Isaiah the sixt chapter semen sanctum est substantia mundi and therefore Seth is appointed and set by God to be the spirituall seed of the Church as the seed of mankinde by carnall generation Fourthly But why should God need to give Adam and Eve seed he had seed enough already that was Cain and his posterity which were come to seventy seven persons yea but they are not content with that seed but would have another Cains seed pleaseth them not therefore they are earnest Suters to God for a holy seed As God promised Abraham first a seed that should be sicut pulvis terrae Genesis the thirteenth chapter and the sixteenth verse that is such as should grow in the earth and set their affections therein and after another that should be sicut stellae coeli Genesis the eighteenth chapter that is such a seed as should set their mindes in heaven and seek for a heavenly country Hebrews the eleventh chapter So Adams two seeds first Cain and his posterity which were like the dust of the earth such as were earthly affected and
glory And this was the first sinne that came into the soul of the woman and as the Philosopher saith that the heart is primum vivens ultimum moriens so vain glory as it first took possession in the heart of man so it is last and with most difficulty dispossessed So that when a man hath mortified all his lusts and subdued all sinnes yet pride and the desire of glory revives again And whereas the sinnes of the world are three The lust of the 〈◊〉 The lust of the eyes and pride of life the first Epistle of John the 〈…〉 chapter and the sixteenth verse The sinne of pride is such a one as doth not only corrupt all virtues but 〈◊〉 all other sinnes and prevails against them for gluttony or the lust of the 〈◊〉 is come under the power of pride So as men take a pride in excesse of meat whereas gluttony would be contented with a sittle for the belly is sooner filled than the eye satisfied Secondly For Covetousnesse What makes men to exceed in the cares of getting riches but only pride and desire of glorie For knowing that the borrower is a servant to the lender Proverbs the tenth chapter and all things obey money Preacher the tenth chapter In respect of the excellencie of wealth they are so covetous that albeit they have more than enough yet they still gather together that they may have all men in subjection to them so hard it is to suppresse the desire of vain glory And the harder because where other sinnes be resting upon a man this sinne comes creeping upon him and flattereth him as a thing most agreeable to his nature Howbeit it is to be avoided with all heedfulness for it comes from good things as the root Secondly A man is proud oftentimes even of humilitie not only when they outwardly humble themselves with fasting but also when they are inwardly humbled Joel the second chapter Secondly it is the harder because it comes with a colour and shew of reason for it is Gods will that we should not only doe good works but that it should be done openly as Christ saith to shine and to be seen of men sic splendeat lux Matthew the fifth chapter and the sixteenth verse both that God may be glorified by us and that we may give good example to others But not withstanding we must beware that we doe them not to purchase praise to our selves How to avoid vain glory pride c. and other fins by meditation and prayer Secondly The question of ignorance is How we should avoid this desire of glorie which is so bred in us The answer to this doubt is By medition and prayer For as God hath laid this Curse upon the earth That it should bring forth thorns and thistles of it self but if we will have any good of it we must bestow labour upon it So this curse is laid upon our soules that good things will not come into our mindes without diligent meditation but pride and such sinnes will take place of themselves without any further trouble Wherefore as to avoid all temptations we must occupie our selves in godly meditation as Augustine saith Semper te Diabolus inveniat occupatum so there are speciall meditations for the avoiding of pride and the desire of vain glory First To think of the uncertainty of worldly glorie that Christ that to day should have been crowned King by the Jews was the next day crucified by them Secondly Of the emptinesse and vacuity of it as that all the glory that Haman had did not content him when he had received but one little disgrace by Mordechai Esther the fifth chapter Thirdly of the punishment of this sinne for whereas he spares other sinnes if he see withall some token of goodnesse so as he will quench the smoaking flax Isaiah the fourty second chapter he will not defer his judgements from the Hypocrites and ambitious but will withdraw his graces from them here and punish them eternally in the world to come Fourthly We should think of our own hearts if we doe good without regard of mens praise Fiftly Of our own inability how little we are able to doe of our selves except God move our hearts and work in us both to will and to doe Philippians the second chapter and the thirteenth verse that so we may ascribe the praise of all our good deeds to him as the only author of them These meditations will kindle a sire in us that we shall have a desire to speak as Psalm the thirty ninth as the Prophet having considered that God did command us to keep his testimonies saith presently O that my wayes were so directed that I might keep them 〈◊〉 the hundred and nineteenth But as by those 〈…〉 desire to avoid that which we are forbidden so unto our desire we must add resolution 〈◊〉 the nine and 〈◊〉 I said I 〈…〉 to my 〈◊〉 Dixi 〈…〉 The other means is 〈◊〉 For when we have done all we can to avoid this 〈◊〉 by our 〈◊〉 meditations yet that will not serve till we cry for Gods 〈…〉 strengthen us and help us for vain is the help of 〈…〉 the 〈◊〉 and eighth So though the Apostle doe will the 〈◊〉 〈◊〉 put on the 〈◊〉 of God yet he saith the chief 〈…〉 fight with the Devil is prayer Ephesians the sixt chapter For except the 〈◊〉 keep the City the watch-men watch in vain Psalme the hundred twenty seventh We must not only say the general prayer which 〈◊〉 all 〈◊〉 Lead us not into temptation 〈◊〉 particularly against this 〈◊〉 say with David Psalme the thirty sixt 〈◊〉 not the 〈◊〉 of pride come 〈◊〉 me And Psalme the hundred and fourteenth Not to us O Lord not to us but to thy name give the praise The 〈◊〉 is For then 〈◊〉 shall 〈◊〉 your 〈◊〉 As before to doe good was the good corn that is to be sown but to doe 〈◊〉 〈…〉 seen is the tares that must be plucked up So the perswasion is thus to be taken Doe good works sincerely and ye shall have a reward though not in this world but if ye doe them in 〈◊〉 to 〈…〉 ye shall lose your reward When the holy Ghost implyeth that our good works shall have a reward and so perswadeth us to the 〈◊〉 of them He 〈◊〉 to our infirmity for there are 〈…〉 causes to move us to doe good As the shedding of Christs blood whereby he redeemed us to himself to be 〈◊〉 of good works Titus the second chapter and the fourteenth verse But because he knows whereof we be made and that we are weak he 〈◊〉 us with hope of reward and herein he hath regard Non ad gloriam operis sed ad zelum operantis of the reward of works done in sincerity heretofore Of these that are done in hypocrisie note two things First How true it is that they lose their reward Concerning which howsoever Hypocrites have a reward in this world yet they have not 〈◊〉
not to exhort them Again Christ might only have exhorted them and not used any reproof but he in wisdome thinks it meet first to reprove them for their fault and then to shew them how to amend it Pride is the cause why many good exhortations have no successe While men think it needlesse they should be rebuked they are like the proud Pharisees that despised the counsel of God Luke the seventh chapter and the thirtiech verse But Christ to make manifest to them that they need counsel doth first shew them their hypocrisie We are ready to justifie our selves in all things our corruption is such that we are ignorant of our own sinnes which made the Prophet to say Cleanse 〈◊〉 from my secret sinnes Psalm the nineteenth We take them to be no sinnes wherein we greatly offend God Whereupon the Prophet saith Cor hominis 〈◊〉 est Jeremiah the seventeenth chapter only God being greater than our heart knoweth all things and is able to discover all our sinnes the first epistle of John the third chapter Therefore we are to pray to God to open our eyes that we may see the necessity of 〈◊〉 The people that followed Christ shewed two zeals One was to make him King The other to seek him but both proceeded from one cause because he fed them Christ saw both these Zeals The one he rejected utterly and would not be made King But he corrects the other zeal he forbids them not to seek him but wills them to seek him for this end That from him they may receive the bread that endures to life everlasting The reason why Christ would not be honoured was of two sorts First For that is a slender honor to honor God for temporal things for as the Israelites did honor God while he fed them with bread from Heaven and gave them water out of the rocks but so soon as they wanted either of them then they murmured So when God continueth his temporal blessings upon men so long he shall be heard but when his benefits ceaseth then his honor ceaseth Therefore he rejecteth this honour partly in regard of his own self but chiefly for our cause For howsoever it be less honourable for Christ to be honoured for outward blessings yet the chief cause why he rejecteth it is because it is lesse profitable for us They were desirous of temporal blessings which he did bestow upon them But yet he is desirous to 〈◊〉 upon them spiritual blessings which as they are better for them so desires greater honor The exhortation ariseth out of the reproof which is concluded in it The matter of it is reduced to six points First 〈…〉 Secondly Et 〈…〉 Thirdly 〈◊〉 est 〈…〉 Fourthly Et 〈◊〉 hic non 〈◊〉 Fiftly That 〈◊〉 is to be 〈◊〉 which 〈◊〉 for ever Sixtly This 〈…〉 to be 〈◊〉 only in the 〈◊〉 of man for it is he whom God the Father hath sealed For the first point Whereas there are two significations of life the one life it self or the substance the other the joy of life which is the life of life the bread of both these lives doth perish that which keepeth and maintaineth the substance of life doth 〈◊〉 For 〈◊〉 the Israelites did eat Manna which was the 〈◊〉 of Angels yet of them Christ saith 〈…〉 of it but 〈…〉 the sixt chapter for when God takes away the staffe and strength of bread it hath no more power to preserve life So that man liveth not by bread of it self for it perisheth Whereas bread hath two powers the one to satisfie the hungry stomach the other to restore the body being weak we see it loseth both these powers the power of satisfying doth not continue for though a man satisfie himself never so much with it to day yet to morrow he will crave more and his stomach will waxe emptie As for the power to restore albeit during health it strengthneth mans heart yet if once sicknesse come it hath no power to restore strength Secondly Whatsoever maintains the joyes of life that perisheth also for the world passeth away and the fashion thereof the first epistle to the Corinthians the seventh chapter and the first epistle of John the second chapter and whatsoever may make mans life joyfull The pleasures of this life which are the causes of our joy are transitory and though they could continue with us yet we our selves must passe away and leave them yea even while we may take the pleasures of this world yet old age will approach and the dayes wherein we shall say I have no pleasure in them Ecclesiastes the twelfth chapter and the first verse Secondly Though this bread decay yet our Saviour telleth us that men are so foolish they gave themselves wholly to seek it And that this is true will appear if we look upon our actions either civil or religious If we consider either the care we take for this life or the diligence we use in Gods service Of the first care we have an example in Martha against inordinate care of this life Our Saviour rebuketh Martha who was troubled about many things Luke the tenth chapter and so we doe rise so early and take such pains for this life Psalm one hundred twenty seven that is the service of Baal was more painfull than the service of the true God So we take more pains in the service of the three Gods of this world the first epistle of John the second chapter than of the true good The same appears if we consider our care in matters of Religion Wherein we must confesse that our special joyes are in the things of this life and for the bread of it These men whom Christ here reproveth were not about their Trades but occupied in a matter of Religion then to hear Christ and to see his miracles and yet we see that under colour of sowing to the spirit they did but sow to the flesh and make provision for the same Galatians the sixt chapter And howbeit Maries part be the better and the actions of religion more excellent than the actions of this life yet they seek their own things and not the things that are Gods Thirdly There is a bread that doth not perish Christ commends the care of spiritual things under them four First negatively Labour not for that bread which perisheth Secondly affirmatively Labour for that which endureth This life doth not last for ever but after this life there is another life which shall be everlasting And as it is a life so there is a food for it which we must labour for without which we shall not attain to that life no more then we can continue in life here unlesse we have the food appointed for it Apudte fons vitae Psalm the thirty sixt and with him is fulnesse of joy Psalm the sixteenth Now we have the one life and the joyes of it out of the consideration of the Creature but then we shall have life and joy from God the Creator who
nature so with his name He is wonderfull Counsellor the mighty God the Prince of Peace Isaiah the ninth chapter Thirdly With his miracles For he raiseth the dead and quickneth whom he will no lesse than the Father John the fift chapter and the twenty first verse Fourthly Because exception was taken against his miracles For they said that he did them by Belzebub Matthew the twelfth chapter therefore he is further sealed with a voyce from Heaven saying This is he in whom I am well pleased heare ye him Matthew the seventeenth chapter not only whom he commands but where he promiseth to refresh them that come to him Matthew the eleventh chapter Fiftly He hath sealed him with the spirit The spirit of the Lord is upon me Luke the fourth chapter And that not only rests John the third chapter the three and thirtieth and four and thirtieth verses content with receiving the spirit for himself but with a power to give it to his So that by his intercession with God the Father He sent down the spirit upon the Apostles Acts the second chapter Being thus sealed by God he is able to nourish us by his flesh crucified for us unto eternall life if he give us grace to lay hold of it by faith Dixit igitur eis Videte cavete ab avaritia nec enim cujusquam vita ex iis quae ipsi suppetunt in eo sita est ut redundet Luke 12. 15. Novemb. 26. 1598. HERE Christ gives two commandements to covetous men First To discern and see the sinne of covetousnesse Secondly To beware of it Against the latter of them as against every other Commandement the corrupt nature of man makes two questions First of Rebellion Why should we beware Secondly of Ignorance How shall we beware The former question is resolved three wayes First We must beware of it because the sinne of 〈◊〉 is hardly avoided the desire of having aboundance is so rooted in the hearts of all men Secondly Because as it is hardly avoided so it is a sinne very hainous in Gods fight being committed howsoever we perswade our 〈◊〉 that those sinnes are the least that are naturally planted in us Thirdly Because whereas men may repent for other sinned they can hardly repent of this For other immoderate desires doe cease by two means either 〈◊〉 they are satisfied or else when death doth approach 〈◊〉 doth yield to neither of these means for the more that riches increase the more doth his covetous desire increase and the 〈◊〉 that death is the more doth a covetous man imbrace his riches and still covet more Touching the second question Though we be perswaded that we ought to avoid this sinne yet we know not how How to avoid 〈◊〉 and therefore we ask How shall we avoid it The word of God appoints 〈◊〉 three means First Trust in God Secondly Prayer against the sinne Thirdly Meditations concerning the same The first means Trust in God First it is a good way for the avoiding of 〈◊〉 to trust in God for that is a thing that the heart of a covetous man will not set himself against He will in no wise follow the counsell of the Philosopher which teacheth That to avoid covetousnesse a man must give himself to the actions of prodigality he would rather hear how he might get money than how to spend that he hath But if he be advised to put his trust in God he will not be against that as a thing which is not so contrary to his sinne as prodigality But this means doth the Scripture inculcate Trust not in uncertain riches the first epistle to Timothy and the sixt chapter If riches increase set not your hearts upon them Psalm the sixty second Riches avail not in the day of 〈◊〉 〈◊〉 nam per det in die ira Proverbs the eleventh chapter and the fourth verse Let not the rich man glory in his riches 〈◊〉 the ninth chapter and the twenty third verse As the Scripture exhorts us not to trust in riches so it sets forth examples of them that in vain put their trust therein For this is the man that took not God for his strength but trusted in the multitude of his riches Psalme the fifty second But of confidence in God it speaketh thus It is better to 〈◊〉 in the Lord than to put confidence in man Psalm one hundred eighteen O Lord of hosts blessed is the man that putteth his trust in 〈…〉 the eighty fourth Our father 's trusted in thee and thou didest deliver them Psalme the twenty second and the fourth verse The 〈◊〉 shall hunger but such 〈◊〉 trust in the Lord shall want 〈◊〉 good things 〈◊〉 the thirty fourth and the tenth verse A horse is 〈◊〉 thing to 〈…〉 man but the eye of the Lord is upon them that fear him and trust in 〈◊〉 Psalme the thirty third and the seventeenth verse To deliver their souls from death and to feed them in the time of 〈◊〉 After that a man hath admitted this opinion which is so confirmed by Scripture then there is cause to perswade him for the 〈◊〉 gives two commands in the first to Timothy the sixt chapter and the seventeenth verse Charge the rich of this world not to trust in 〈…〉 but in the living God and to distributs To 〈◊〉 them That the cause why men doe not distribute is for want of trust in God They could be content to sow good works but they look up and fear a cloud of poverty will come upon them and they shall want themselves which would not be if they did trust in God but men give more trust to the uncertainty of riches than to the certainty of Gods promise To help this error our Saviour saith Care 〈◊〉 for your heavenly Father knoweth that you need all these things Matthew the sixt chapter and the thirty second verse And the Apostle saith Let your conversation be without 〈◊〉 for God 〈◊〉 said I will not leave thee nor for sake thee Hebrews the thirteenth chapter and the fift verse If we were perswaded that he that seeks to obtain Gods favour by doing good works layeth up a better 〈◊〉 for the time to come than he that heaps up riches the first epistle to Timothy the sixt chapter and the nineteenth verse it would make us use this means for the avoiding of 〈◊〉 For be a man never so rich in this world and never so honourable yet his glorie shall not goe with him Psalm the fourty ninth and the seventeenth verse But their works follow them opera 〈…〉 Apoc the fourteenth chapter and the thirteenth verse Therefore it were good for us rather to respect and provide for the time to come And as it is good for the life to come so for this life present For a little that the righteous hath is better than great riches of the ungodly Psalme the thirty seventh and the sixteenth verse And Godlinesse hath promise of this life and that which is
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
Jews and Gentils So the matching of Jews with Gentils doth signifie the affinity that should grow between the two Churches The same was shewed by the stuff where of 〈◊〉 Tabernacle was made by the first Temple which was built upon the ground of a Gentile Araunah the second book of Samuel and the twenty fourth chapter with timber sent by Hiram a Gentile the 〈◊〉 book of Kings the tenth chapter by the second Temple which was founded by Cyrus and 〈◊〉 Heathen Princes By which we may perceive that God had this in minde and in a purpose To gather the Gentils into the Church of Christ and to be of the people of the God of Abraham which thing was not only foreshewed but plainly performed For not only there came of the 〈◊〉 from the East to Christ Matthew the second chapter but Grecians from the West to see Christ John the twelfth chapter The second thing in the Prophecy is that not only the People should be gathered to be of the Church but the Kings and Princes for when Peter saw the sheet let down from heaven Acts the tenth chapter and the eleventh verse he was taught that Nations should come immediatly to the Church for then Cornelius and others were converted to the faith but Princes came not till three hundred yeeres after that was performed when the Prophet foretelleth the poore shall eate and be satisfied Psalme the two and twentith and the twenty sixth but for Rulers it was not so performed therefore the Pharisees object Doe any of the Rulers beleeve but this simple People that know not the Law John the seventh Chapter therefore the Apostle saith you knew your calling that not many noble not many mightie but the base and weake things hath God chosen as it is in the first of the Corinthians a great number of the poore people were at the first joyned to the Church of Christ and not only they but as it was foretold the rich upon earth shall eate and worship Psalme the two and twentith and the twenty ninth verse so Sergius Paulus Acts the thirteenth the noble man of Berea Acts the seventeenth the Eunuch chief governor for the Queene of Ethiopia Acts the eighth chapter her Lord Treasurer and the elect Lady the second Epistle of Saint John and the second chapter So both Lords and Ladies were brought to the Church but as yet no Princes for they stood up against Christ Acts the fourth chapter both Herod and Paul gathered themselves against Christ the holy sonne of God Paul had almost got one King to the Church that is Agrippa Acts the twenty sixt chapter and the twenty eighth verse Thou almost perswadest mee c. but there must bee a time when the kings of Arabia shall bring presents Psalme the seventy second a time when Kings should bee foster fathers and Queenes nursing mothers to the Church Isa. the fourty ninth chapter therefore under the Law he confirmed the hope of Kings by shewing grace to the King of Ninevey who repented at the preaching of Jonas and to the Queen of the South who came to honour Salomon Matthew the twelfth chapter no less than he confirmed the hope of the poor by calling the poor Widdow of Zarepta and of the humble by the example of Naaman Luke the fourth chapter by whose example all sorts of people both poor and rich both Prince and Subject have hope be gathered into the Church wherein the people of this English Nation have speciall cause to magnifie God for the first prince that professed the Gospel was Constantine the great born in England and ever since Christ hath had a Church of the Gentils not only dispersed Gentils John the seventh chapter a few only of them to worship him but the fulness of the Gentils Romans the eleventh chapter Now not only the simple and unlearned people but the Rulers themselves doe follow Christ John the seventh chapter wherein we are to exalt magnifie the power of Christ that he contents not himself with the inferiour people to be worshipped of them he will not only be the God of the Mattocks and Staves but of the Shields To teach us that he can turne the hearts of Captains and Princes whither he will Secondly That when this was performed the Princes were not Togati such as delighted in peace but Armati men of warre and hard to be brought under to the obedience of the Gospel such persons as at their pleasure will not hear when they think good but take away their life Esther the 6. chap. These men were the harder to be subdued to Christ being without Religion for the most part Nulla fides pietasque viris qui Castra sequuntur The Rulers of the people shall come to thee as it is in the Psalms God would not have David build him an Altar because he was a man of warre and had shed blood the first book of the Chronicles the twenty eighth chapter and the third verse But to gather a Church and Temple of the Gentils he hath no respect of that but sheweth his power in bringing them to his Church which were most cruel The Psalmist saith God is highly to be exalted among the Princes of the People At this â—ime the people of Abraham were at a poor stay like sheep appointed to the slaughter Romans the tenth verse In which regard it was not like it would come to passe that the Princes and mighty men would subject themselves to them Paul confesseth that the Sect which he followed was every where evil spoken of Acts the twenty sixt chapter That he and the rest of the Apostles were as the filth of the world and the off-scouring of all things the first epistle to the Corinthians the fourth chapter the thirteenth verse therefore unlikely that the great men of the world should yeeld to them Again that they should doe this of themselves voluntarily without constraint that where they had occupied their shields upon Gods People now they should use them for their defense that they should bring bountifull gifts to the Church whereof we see examples in the new Testament Matthew the second chapter The Reason is to be taken four wayes First When God shall be exalted then shall the Princes of the people be gathered to the people of the God of Abraham This is true for this Psalme is of Christs ascention of which Christ saith When he is exalted omnes traham ad me John the twelfth chapter So that it is as much as if the Prophet should say When Christ is exalted then the Nations shall come to him Secondly When the Princes of the people be gathered to the â—…ple of Abraham then shall Christ be exalted that is when the Kings of the earth doe imbrace the Christian Religion God shall be exalted and have more glory for every King is worth ten thousand and when one King followeth Christ it is a greater glory to Christ than if many people the second book of Samuel
from the Lord For so saith King David the first book of the Chronicles the twenty ninth chapter and the fourteenth verse Quae de manu tua accepimus damus tibi Secondly When we have received any blessing from God then we must give to him as we are exhorted Psalm the seventy sixt and the eleventh verse and Psalm the ninety sixt the eighth verse Bring present and joy into his Courts Of those things that are to be given some are laid upon us of necessity As the tenth of the fruits of the ground which the Lord challengeth to himself Leviticus the twenty seventh chapter and the thirtieth verse and hath set over to the Levites that it should be given to them Numbers the eighteenth chapter Then there are 〈◊〉 or free-will offerings such voluntary gifts as the people gave of their own accord for howsoever they were bound to offer their first born yet they might redeem the life of them Exodus the thirtieth chapter To speak 〈◊〉 of them Gods donation hath two parts Hannahs Prayer and Gods Gift In Prayer we are to observe two things The sense of Want And the desire of the Heart For it is the supply of want which makes her break forth into prayer for 〈…〉 indigentiae Wherefore howsoever the want of so great a 〈◊〉 as is the bearing of a child did move Hannab to break forth into this desire of Prayer Yet it is most certain that the Virgin 〈◊〉 more needed a Saviour for which she confessed her spirit 〈◊〉 than Hannah needed a sonne And as her need was greater so her prayer was stronger than Hannahs prayer for Hannah prayed alone but as for Maries prayer it was accompanied with the desire and prayer of all Creatures as both the Prophets and Apostles doe shew Heaven and earth was reconciled to be God Ephesians the first chapter and Colossians the first chapter and the third verse Therefore they did greatly desire Christs comming And therefore when there was hope of his comming they are exhorted to be glad Rejoyce ye heavens shout ye lower parts of the earth Isaiah the fourty fourth chapter and the twenty third verse and the Apostle saith that the Creatures 〈◊〉 groan waiting for the redemption Romans the eighth chapter much more shall 〈◊〉 desire his comming and therefore the Prophet saith desideratus est 〈◊〉 is gentibus Haggai the second chapter As all Nations did ignorantly worship the unknown God Acts the seventeenth chapter so they all had an ignorant desire of his comming but especially the Saints of God have not only desired in heart but prayed for this gift as Jacob Genesis the fourty ninth chapter I have waited for thy salvation Psalm the fourteenth and the seventh verse O that salvation were given to Israel out of Sion Isaiah the sixty fourth chapter and the first verse Utinam dirumpat caelos descendat such a desire had this Virgin for the comming of her Saviour as she expressed in her song when she confesseth he hath filled the hungry Simeon waited for the consolation of Israel so did Hannah the Prophetisse Luke the second chapter So that whether we respect the Prayer or Desire of Prayer we see that Marys prayer is greater than 〈◊〉 If we respect the effect of the Virgins prayer we shall see it more fully persomed in her than in the other Prayer is compared to a Key wherewith as Elias opened the Heavens when they were shut up Luke the fourth chapter and the twenty fift verse So when God shuts up the wombs of women Genesis the twentieth chapter and the eighteenth verse that they become barren then prayer is the key that opens them By this key was the 〈◊〉 of Hannah opened and she brought forth Samuel But if we consider that by this key God opened the womb of a Virgin that she conceived and bear a sonne that is a greater wonder and a matter more highly to be extolled but so did he open the womb of the blessed Virgin Elias opened the Heavens when they were shut and obtained rain for the earth But the Virgins key of Prayer accompanyed with the prayers of all Gods People in all ages opened the Heaven of Heavens so as they dropped down righteousnesse Isaiah the fourty fift chapter and the eighth verse Even the Sonne of Man that came down from Heaven John the third chapter that is Jesus Christ who is our righteousnesse our sanctification the first epistle to the Corinthians the first chapter and the thirtieth verse The effect of Hannahs Prayer is Dominus dedit which is the inscription of all the things we possesse as King David confesseth O Lord all this aboundance is of thine hand the first book of the Chronicles and the twenty ninth chapter But this inscription is peculiarly given to children and the fruit of the womb Psalm the hundred twenty seventh which indeed are an inheritance and gift that commeth of the Lord for he saith Scribe virum istum sterilem Jeremiah the twenty second chapter and the thirtieth verse So he punished Michal which despised David so that she had no child to the day of her death the second book of Samuel the sixt chapter and the twenty third verse But if he blesse this working and so make them fruitfull then is it a blessing and gift to be acknowledged with all thankfulnesse especially when the children are as arrows and darts in the hand of a Gyant that is spiritual in Church or Commonwealth Psalm the hundred twenty seventh for such a child was Samuel therefore Hannah confesseth it thankfully But if we come to the composition we shall finde that Christs gift to us by God is a farre greater gift if we consider that Salus data est 〈◊〉 Isaiah the ninth chapter that God hath manifcsted his love to the world by giving a sonne to us John the third chapter and the sixteenth verse He is Donum Dei John the fourth chapter which if we could receive we should perceive how farre he exceeds Samuel but he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second epistle to the Corinthians the ninth chapter and the fifteenth verse Gods unspeakable gift We must not talk of any other gifts for he is the great gift of God to us and that gift which we must offer to God for our sinnes without whom it is in vain to bring burnt offerings and sacrifices for he only putteth away iniquitie Isaiah the fourty third chapter And God having given us such a gift how will he not with him give us all other things Romans the eighth chapter Samuel was a great gift to Hannah for he proved spiritual in the People of God as a dart in the hand of a mighty man but yet he was but a type of Christ who is the greatest gift that ever God bestowed upon mankinde The second Donation is on our part to God In mans judgment if God gives us such a gift we are best to keep it but this gift is given us not to be
kept but to be layed out and bestowed for our use Datus est nobis ut detur à nobis And this is done in the latter verse In which we have to consider First the Gift Secondly Limitations First for the time As long as he lived Secondly the end To serve God If we ask why Hannah and the Virgin doe give to God the reason is because God being offended must be appeased and nothing doth more serve to appease wrath than a gift Proverbs the twenty first chapter and the fourteenth verse therefore Jacob 〈◊〉 a present to Esau Genesis the thirty third chapter Ut cum 〈◊〉 placeret muneribus As this kinde of satisfaction hath place in all offences so chiefly when offence is made per ablationem we have taken away and robbed God Philippians the second chapter of the faith and obedience we owe to him Therefore as we have offended per ablationem so must we satisfie per oblationem as Jacob having robbed Esau of his birthrigh by taking his blessing from him doth satisfie and appease his wrath by offering to him that is the ground and reason of our gift But if we will appease by a gift there must be an equality we may not offer a thing under the value of the thing which wastaken away that is the reason why all the sacrifices of the Law could not appease God as the Apostle sheweth It is impossible that the blood of Bulls and Goats should take away sinnes Hebrews the tenth chapter and Psalm the fourtieth therefore the Prophet saith Wherewith shall I come and appear before God shall I bring Rams and Sheep or Rivers of Oyle shall I give my first borne Michah the sixt chapter But all that will not satisfie God for that we have taken from him The value of our obedience to God is such as cannot appease and satisfie his Majestie being offended The soul is more precious than all the world and no sufficient ransom can be given by man for it Matthew the sixteenth chapter But if we can offer to God a thing of equall price to the obedience which we owe to God then no doubt but he will be appeased especially if we offer a thing of a higher rate But Christ is of greater value than all that we can take from God for howsoever the sinne be great in that we that are but men should sinne against God who is infinite yet if we look to Christs person who hath satisfied for us it is of such dignity as doth worthily serve for a ransom for the sinnes of all the world And for our concupiscence the love of Christ hath made a sufficient satisfaction for it which love is such as the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that now we may sing both Mercie and Judgment Psalm the hundred and first of our selves we are to rely upon Gods mercy in Christ But in as much as Christ in our persons hath so fully satisfied for us we may be bold to tell his Justice now That his righteousnesse is made ours and we are made the righteousnesse of God in him the second epistle to the Corinthians the fift chapter The limitation for the time is all the dayes of his life To make him a Nazarite was not enough for that continues but for certain dayes Numbers the sixt chapter But Hannah gives her sonne to the Lord 〈◊〉 his life that is for ever Such a Nazarite was Sampson not for a few dayes but from the day of his birth to the day of his death Judges the thirteenth chapter and the seventh verse And besides these 〈◊〉 finde none that continued Nazarites so long But if we come to 〈◊〉 composition we shall finde that whereas before Christ many were made Nazarites and Priests to serve the Lord because they were not suffered to indure by reason of death For Samuel though he lived fourscore years which age no man scarse exceedeth Psalme the nintieth He whom the blessed Virgin offered to be a Nazarite was such a one as endureth for ever and whose office cannot be intercepted by death Hebrews the seventh chapter and the twenty third verse As he is such a King as of whose Kingdome there is no end Luke the first chapter and the thirty fift verse so he hath an everlasting Priesthood The Lord hath appointed him to be a Priest for ever Psalm the hundred and tenth to make reconciliation between God and men so hath he obtained for us eternal redemption Hebrews the ninth chapter and the twelfth verse And is become the author of eternal salvation Hebrews the fift chapter and the ninth verse So that the limitation which Hannah speaks of stands more firm in Christ than in Samuel The second limitation is for the end signified in these words And he shall serve or worship the Lord For it stands with good reason that as 〈◊〉 was the beginning so it should be the end for as the Priest 〈◊〉 said in the first book of Samuel and the second chapter If man offend against God who will be his dayes man and come between God and him There is none to undertake this matter but he that is appointed to be the only mediation between God and man the first epistle to Timothie the second chapter and the fift verse that is Jesus Christ who as he is God and man so is God blessed for ever Romans the ninth chapter For a Mediator is not of one Galatians the third chapter but of two parties that are at variance and the mediator is to stand between them both Now there is great disagreement between God and man by reason of sinne which hath made a separation And therefore we are to inquire who shall be the mediator It is certain Samuel while he lived stood between God and the people as a Mediator to appease him by sacrifice But his mediatorship is come to an end Therefore wee must look for a more perfect Mediator such a one as Samuel himself needed Now the Mediator that stands between God and us is not Samuel the Priest but Christ the Sonne of the Virgin Who to appease the wrath of God his Father offered up himself as a lambe Isaiah the fifty third chapter to be a sacrifice for us Secondly Because we need a mediator to stand between us and Sathan he also doth perform this and deliver us out of the jawes of that roaring Lyon Wherefore as before he was a lambe as 〈◊〉 God as Samuel did so here like Sampson he delivers us like that Lion of the tribe of Judah which Jacob foretold Genesis the fourty ninth chapter and hath shewed himself in the fifth chapter of the Revelations as before he was a Priest so here he shewes himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the twelfth chapter to the Hebrews Thirdly he was to be our Intercessor in respect of judgement It is with us as it 〈◊〉 out between the Judges and the Clyent and therefore Christ is called an Advocate in the first epistle
the eighth chapter If we will come 〈◊〉 we must not be 〈◊〉 but diligent and watchfull We must use both attention Luke the twenty first chapter Take 〈◊〉 to your 〈◊〉 and contention Luke the thirteenth chapter Strive to enter Therefore the Prophet saith Psalm the thirty seventh Hope in the Lord and 〈◊〉 doing good there is both hope and diligence The Apostle saith We have great and 〈…〉 made us the second epistle of Peter the first chapter and the 〈◊〉 verse That is our hope but we must be diligent adding to our hope virtue to virtue knowledge and these if we be without we 〈…〉 of the promises which 〈◊〉 with 〈◊〉 the fift chapter That faith worketh by 〈◊〉 And he that hath this 〈…〉 himself the first epistle of John the third chapter and the third 〈◊〉 Job 〈◊〉 did perfectly hope was not negligent as he 〈◊〉 〈…〉 in eum Job the thirteenth chapter and the 〈◊〉 verse so he sheweth his carefulnesse Veritas omnia opera 〈◊〉 Job the ninth chapter Paul that said He was sure of the love of God Romans the eighth chapter doth not cease to be diligent lest he should be vexed first epistle to the Corinthians the ninth chapter The same Paul saith Philippians the third chapter and the tenth verse I forget that which is behinde and indeavor towards that which is before This is that which concludes this point i. seeing faith sheweth it is possible to attain to Heaven though it be hard we must use diligence which may make it a thing possible Not that we are sufficient of our selves as from our selves to think any good or to use any diligence to bring this to passe for all our sufficiencie is of God the second epistle to the Corintbians the third chapter And therefore the Apostle when he had said I labored more than they all correcteth himself yet not I but the grace of God within me the first epistle to the Corinthians the fifteenth chapter and the tenth verse He did not say before It was I that persecuted the Church but the sinne that dwelleth within me but ascribes that wholly to himself But if we doe any good thing we must wholly ascribe that to God who by his spirit doth give us grace and ability to doe it And therefore whosoever feel themselves to receive grace the second epistle to the Corinthians and the sixt chapter and be indued with virtue from above Luke the twenty fourth chapter they must take heed they be not wanting to that grace and heare it in vain but having grace from God we must labour to make that possible which faith sheweth to be possible Secondly They must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make it apparent there is a secret diligence but that which the Apostle requireth is an ostensive diligence For as James saith Ostende mihi fidem ex operibus James the second chapter and eighth verse So the Apostles meaning is I care not for the concealed diligence let me see it appear by your outward conversation For if the Heathen being indued with the light of Nature only did shew the work of the Law written in their hearts by doing moral virtues Romans the second chapter much more ought Christians that are indued with grace from above to shew forth this diligence that it may be visible to the world The Apostle shews there are two hopes Spes internae dulcedinis extremae operationis the one is concealed and inward the other is apparent and to be seen The inward hope bringeth this to passe That the love of God is shed abroad in our hearts Rom. 5. 5. and therefore is to be likened This hope doth likewise effect this That we have the spirit of God bearing witnesse to our spirits that we are the Chrildren of God Rom. 8. It is as it were absconditum Manna Apoc. the second chapter which doth inwardly feed our souls But howsoever this be good yet not without danger for as the Apostle sheweth there are that have been lightned with knowledge and have tasted of the Heavenly gift and were made partakers of the holy Ghost and have tasted of the good word of God and the powers of the world to come and yet fall away Hebrews the sixt chapter and the fourth verse Therefore he calls not for this diligence but will have them make it evident which he expresseth in these words that it be the same diligence which is the third point Wherein he teacheth in what this demonstrative diligence standeth that is as the former verse sheweth in the work and labour of love and in ministring to the Saints that is the doing of works of charity makes the oftensive diligence Whereby he teacheth that this oftensive or demonstrative diligence is the touch stone of our hope as the Apostle saith The works of love are the touchstone of faith for true faith worketh by love Galatians the fift chapter This diligence cannot deceive us of which our Saviour Christ saith John the fift chapter They that have done good shall come forth into 〈◊〉 life and the comfortable sentence pronounced by the Judge at the 〈◊〉 day upon all those that have shewed forth this diligence in doing the works of mercy shall be Come ye blessed possesse the kingdome prepared for 〈◊〉 Matthew the twenty fift chapter It 〈◊〉 not to say to a brother or sister that is naked and destitute of daily food Depart in peace warm your selves fill your bellies but the inward compassion must shew it self outwardly by giving them those things which are needfull to the body James the second chapter and the fifteenth verse Therefore the Apostle Peter willeth them that are perswaded of the great and pretious promises that are made them not to stay there but make their election sure to them by this oftensive diligence that to their faith they add virtue to virtue knowledge which if they doe they shall never fail the second epistle of Peter the first chapter And the Apostle St. John saith Hereby we know that we are translated from death unto life because we love the brethren and that not in word and tongue only but in deed and truth the first epistle of John the third chapter and the fourteenth verse God to assure us of his mercifull promises in Christ is said not only to have sealed us but also to have given us the earnest of the spirit into our hearts the second epistle to the Corinthians the first chapter and the twenty second verse The concealed diligence is as the earnest which a man puts in his purse but the oftensive diligence is like to a seal which may be shewed to all men for as Christ witnesseth Our lights must so shine before all men that the wicked and ungodly by seeing our good works may take occasion to glorifie God and be converted Matthew the fift chapter If we use diligence and shew forth our diligence in doing those works of love we shall attain to hope and that not faint or
willingly will come as often as they may and not like those that swell with pride and say another time will serve as well as now as Davids servants said to Naball in the first book of Samuel the twenty fift chapter We come now in a good time for thou makest a feast and art in case to relieve us another time peradventure thou wilt not be so prepared So men ought to take the opportunity and to say in their selves Now is the time of the celebration of Gods mercy and loving kindnesse Now we receive Christ and therefore there is great hope that if we come he will receive us Now we celebrate the memory of his death when he was content to receive the thief that came unto him and therefore it is most likely that he will receive us if we come to him But if we come not now happily we shall not be received when we would It is Christs will That they which are given him of the Father be with him where he is and may behold his glory John the seventeenth chapter and the twenty fourth verse Therefore it stands us upon to come to Christ that he may receive us to be one with him in the life of grace and partakers with him in his Kingdom of glory Qui verò haec audierunt compuncti sunt corde dixerunt ad Petrum ac reliquos Apostolos Quid faciemus viri fratres Petrus autem ait ad eos Resipiscite c. Act. 2. 37. April 12. 1600. OUR Saviour Christ promised Peter Acts the fift chapter to make him a fisher of men and 〈◊〉 the thirteenth chapter That the 〈…〉 of Heaven is like a 〈…〉 which catcheth fish of all 〈…〉 The first casting forth of this act and 〈…〉 draught that Peter had is by 〈…〉 these verses And the draught which he made was 〈…〉 souls verse the fourty first If we 〈◊〉 of what 〈◊〉 They were 〈◊〉 souls of them that killed the Sonne of God and 〈…〉 the spirit of God whom they 〈◊〉 〈◊〉 the 〈…〉 holy Ghost to 〈◊〉 verse the 〈…〉 These men are full of new 〈◊〉 Which when we advisedly consider it cannot but be matter First Of great comfort Teaching us that albeit we be great sinners as the Jews that put the sonne of God to death yet there is a quid faciemus what to doe that is a hope of remission of sinnes Secondly Of instruction touching the means That if we repent and be pricked in heart with the consideration of our sinnes as they were we shall attain this mercie which they received First St. Luke sets down the Sermon of Peter Secondly The sruit and effect of it As the Sermon it self propounds the death and Resurrection of Christ so in the effect that followed of it we see the means how we are made partakers of his death and Resurrection and that is set down in these two verses which contain a question and an answer In the question is to be observed First the cause of it that is the compunction of their hearts Secondly the cause of that compunction and that was the hearing of Peters Sermon Touching this effect which Peters Sermon wrought in the hearts of his hearers it is compuncti sunt corde Wherein note two things First the work it self Secondly the part wherein of the work it self it is said they were pricked Wherein first we are to observe That the first work of the spirit and operation of the word is compunction of heart howbeit the word being the word of glad tidings and comfort it is strange it should have any such operation but that Christ hath foretold the same John the sixteenth chapter When the comforter comes he shall reprove the world of sinne Now reproof is a thing that enters into the heart as Proverbs the twelfth chapter and the eighteenth verse There is that speaketh words like the prickings of a sword and as Christ gave warning before hand so now when the holy Ghost was given we see that Peters hearers are reproved and pricked in their consciences that they dealt so cruelly with Christ. As this 〈◊〉 the Elect of God so there is another spirit called by the same name of pricking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans the eleventh chapter and the eighth verse that is the spirit of slumber which shews it self upon those that shall not be saved Touching the manner of this operation we see it is not a tickling or itching but a pricking and that no light one but such as pearced deeply into their hearts and caused them to cry Whereby we see it is not the speaking of fair words saying with the false Prophets Jeremiah the twenty third chapter The Lord hath said ye shall have peace it is not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans the sixteenth chapter and the eighteenth verse that makes this effect but this speaking The part wherein this work was wrought was the heart as Luke the twenty fourth chapter they burned in their hearts and 〈◊〉 the second chapter and the fourteenth verse I will speak to their hearts So it was 〈◊〉 of the eares in the second 〈◊〉 to Timot hie the 〈◊〉 chapter or of the brain that they felt but a 〈◊〉 of the very 〈◊〉 and so should we be affected at the hearing of the word As 〈…〉 is pricked in the flesh is disquieted till he have remedy so should the consideration of our sinnes disquiet us and make us seek for cure This is our duty from their example and it is a good signe of distinction to shew us whether we be of the number of those that shall be saved whether of the good fish that shall be gathered together or the bad fish that shall be cast out Matthew the thirteenth chapter and the fourty eighth verse So if we pertain to God we shall feel this pricking at our hearts after we have heard the word The cause of this compunction is his auditis that is they had heard a speech of St. Peter which did disquiet them till they asked counsel of Peter and the rest The word of God of its own nature hath no such operation for the Patriarch Job saith Job the twenty third chapter It was agreeable to him as his appointedfood And David Psalm the nineteenth saith The Commanaements of the Lordrejoyceth the heart and is sweeter than the honey and the honey-combe But yet it hath this effect in regard that it meeteth with that which is an enemy to our Salvation that is sinne the deputy of 〈◊〉 as the word is Gods 〈◊〉 Without the Law sinne is dead but when the Commandement came sinne revived Romans the seventh chapter and the eighth verse for sinne is a sting the first epistle to the Corinthians the fifteenth chapter which lyeth dead so long as it is not reproved But when it is reproved by the commandement of God then it reviveth and stings the heart it makes men have a conscience of sinne Hebrews the tenth chapter and when sinne is
first verse seeing me have so great promises let us cleanse our selves for the Divine effence is incorruptible and it is impossible that corruption should inherit incorruption the first epistle to the Corinthians the fifteenth chapter therefore albeit our outward man corrupteth daily yet we must labour to be renewed in the inner man the second epistle to the Corinthians the fourth chapter But whence is this corruption From lust So saith the Apostle here agreeing with St. James in his first chapter and the fourtâ—… verse Every man is tempted when he is 〈…〉 drawn 〈…〉 own lust The place where this corruption is is the world So St. Peter saith and the first epistle of John and the second chapter There is nothing in the world but concupiscentia oculorum carnis and St. Paul saith They that will be rich in this world fall into many foolish and noysom lusts the first epistle to Timothie the sixt chapter Filthinesse of the flesh and spirit and lust of uncleanness There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second epistle to the Corinthians the seventh chapter and the first verse and the second epistle of Peter the second chapter and the tenth verse but we must keep our selves unspotted of the world as in the first chapter of St. James epistle and hate the garment spotted of the flesh Jude the twenty fift verse For avoiding 〈◊〉 corruption we must know That temptations which come by fair and flattering speeches are not to be resisted but a man must fly from them Heb. 12. 1. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imbracing sinne and James the 1. 13. there is a line or bait or angle which you must flye from so shall you be safe If you resist not you will be taken and James the fourth chapter and the seventh verse Resist the Devil but in the first epistle to the Corinthians the sixt chapter Fugite fornicationem for it is an embracing sinne the second epistle to Timothy the second chapter Flye lusts of youth There is no other way for by talking and arguing the point is the way to be catched that is seeing the world from without doth corrupt as in the first epistle to the Corinthians the fift chapter A little levan maketh sower the whole lump they that will not avoid it are servants of corruption the second epistle of Peter the second chapter and Jude calls them spots and blots they that will be partakers of these promises must avoid the evil company of such As when Jacobs rods lay before the Ewes they brought forth party coloured Lambs Genesis the thirtieth chapter So that is the effect of evil company And for ill speeches that corrupts good manners in the first epistle to the Corinthians the fifteenth chapter for as Michah the seventh chapter and the third verse there are some that speak out of the corruption of their soul it spreads like a canker and corrupts many the second epistle to Timothy and the second chapter Evil example and bad companie lewd speeches and vain songs are to be avoided if we will avoid corruption For lest that we may know from whence it proceeds he that flies not allurements and provocations cannot avoid them Therefore in Psalm the hundred and nineteenth the Prophet prayeth Turne away mine eyes So for occasions Proverbs the fift chapter Come not neer the harlots house And for the time and opportunity that is carefully to be respected Proverbs the seventh chapter In the twilight the young man was found going to the harlots house and so was corrupted So though neither object nor opportunity be offered yet a man being idle and without exercise may be corrupted for that was the sinne of Sodome Ezekiel the sixteenth chapter and the fourty ninth verse Pride abundance of bread and idlenesse Then a man must never purpose to sinne for so he corrupteth the spirit of his minde nor to let his desire be corrupted He must 〈◊〉 evil company Ephesians the 〈◊〉 chapter have no fellowship with the 〈◊〉 works of darknesse and that is a signe of grace Grace is the motion of the spirit the end of grace is glory He whose reasonable soul doth not purpose to doe evil and his will doth not desire it but shunnes all occasions and opportunity of evil such a one hath a beginning of grace which will not forsake him till it have brought him to glory and made him partaker of the Divine nature Ad hoc ipsum verò vos omni praeterea collato studio adjicite fidei vestrae virtutem c. 2 Pet. 1. 5. THERE is no promise made by God but is with a condition either by way of a restraint with si qui as Romans the eighth chapter and the first verse or of affirmative illi verò or conclusion the second epistle to the Corinthians the seventh chapter Therefore secing we have such promises in this place we have both Before promise is made us to be partakers of the divine nature so that we flie the corruption And the Apostle not contenting himself with that doth joyn a second as an affirmative condition Therefore give all diligence to this The first observation from hence is To know how to draw a conclusion from the promise of God For some from the promise of Gods grace did conclude that they might now freely sinne Romans the sixt chapter But the Apostle here dislikes that as also Paul in the second epistle to the Corinthians the seventh chapter seeing we have such promises let us consummate our holinesse in the fear of God The cause of so many dissentions in the world is because we are of diverse spirits and gather contrary conclusions as in the first epistle to the Corinthians the seventh chapter the Apostle from the shortnesse of life draweth this conclusion that men should use the world as if they used it not So from the same there are another sort that conclude thus Seeing we must dye to morrow let us eat and drink the first epistle to the Corinthians and the fifteenth chapter as Romans the sixt chapter because where sinne abounds grace super abounds they conclude let us sinne that grace may abound From the promise of God we may not draw any other conclusion but as here he exhorts therefore let us give all diligence Secondly He sheweth wherein this diligence is to be shewed joyn to your faith virtue First of Diligence and then of the thing wherein it is to be imployed Care or Diligence the Apostle maketh the first part of repentance from ill the second epistle to the Corinthians the seventh chapter And it is the same word in both places It is here the God of repentance and the Apostle he makes it the gates of affirmative virtues and a good life the one for taking away sinne the other for bringing in of godlinesse There are many kinds of diligence but this is that a man useth when he makes it tempestiva diligentia when a man having day before him he doth
not put off till the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Psalm the hundred and nineteenth I made haste and prolonged not to keep thy commandements and in the third chapter looking for and hasting to the comming of the day of the Lord. As we must look for it so make haste to meet him joyfully Now we know the nature of it we will consider the degree of it in the word all not some kinde of care or indeavor but all diligence Seeing we have great and pretious promises in the higiest degree let our diligence be in the highest degree Men must not perswade themselves it is an easie matter to be a good Christian but a thing wherein all care and diligence is to be shewed and he had the spirit of God to direct him He layeth upon us no other burdens then necessary commandements Acts the fifteenth chapter and the eighteenth verse Our Saviour Christ by crying often Watch and pray Mark the thirteenth chapter Take heed Luke the thirteenth chapter Strive to enter into the streight gate Matthew the seventh chapter Labour not for the meat that perisheth John the sixt chapter calling entrance into life as hard as for a camel to passe through the eye of a needle Luke the sixteenth chapter shews men may not think but it requires all diligence and contention If the preservation of mans body cannot be without caring for apparel and meat And if humane nature be decayed and will not be repaired without cost there must be care and diligence to keep a good dyet then our union and incorporation into the Deitie is no matter of ease We must use diligence both in ceasing from evil and following good and that in as good degree as we can for when we have done what we can yet it is true in the first epistle of Peter the fourth chapter justus vix servabitur Unto which we add thirdly that the word give here used is very effectual It is used two wayes It is to bring in a thing with an opposition as if the Apostle said Heretofore ye have shewed great diligence in vanities ye can watch spend your time and money Shew the like diligence in following good The other is a sense used in the sixt chapter to the Galatians and in Judes epistle that if Hereticks cannot get in they will creep in craftily in the next chapter he saith Privily bringing in heresies and the same Jude verse the fourth So here it is brought in by imitation We must be as carefull to possesse our selves with good as the wicked are to joyn vice to vice It is Christs advise Luke the sixteenth chapter The children of light to be as wise as they of the world This joyning is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It hath a plain expression in the 68. Psalm The singers went before the players went after This procession in order of a Quier is the true motion signified by this word It is used by the Apostle speaking of the body in the fourth chapter to the Ephesians and the second to the Colossians and the nineteenth verse This coupling of one bone with another thus orderly marching or training he calls by the same name Such a thing the Apostle exhorts unto here From hence we learn that Christianity or Religion is as a Quier consisting of many veins or a body of many parts It is not a thing stancing of one virtue they that have learned Christ truly Ephesians the fourth chapter have learned first to put off the old man and then to put on the new And so the Apostle reckoning up as a great train of virtues as Peter doth here and St. Peter saith verse the ninth They that conceive not so of Christianity are blinde and cannot see afarre off When in the Scripture we finde any main matter of weight said upon one virtue we must take a part for the whole it is but one virtue of the train As there are many parts of repentance the second epistle to the Corinthians the seventh chapter so the Apostle gives a compleat harnesse standing of seven several parts Ephesians the sixt chapter As they that are partakers of the Divine nature are a body compact of many joynts and sinnews so the divine spirit is not one alone but as the ancient Fathers define the eleventh verse of the seventh chapter of Isaiah and the fourth chapter of the Apocalyps Secondly This is not promiscuè confusedly but orderly as in a Quier one begins another follows This multitude of virtues is Acies ordinata Canticles the sixt chapter like the marching of Soldiers for it comes from God who is the God of order and not of confusion Thirdly All at once doe not break out but there is a successive bringing in one of the other In that order there are degrees First Faith Secondly Virtue Thirdly Knowledge The number of virtues be eight as eight parts of repentance in the second epistle to the Corinth ans the seventh chapter Those contain our separation from the Devils nature As the other are our union with Gods nature which are usually compared to those eight steps in Ezekiel the fourtieth chapter from the thirty first to the fourty first verse they are our assents whereby we approach to the Altar so the promises of blessednesse which our Saviour speaketh of are eight Matthew the fift chapter Another thing to be observed is That of these eight there are four pair for to a theologicall virtue is added ever more a moral Faith knowledge godlinesse and charity are theologicall to evey one of these there is a moral virtue To come to the particulars we shall observe that faith begins and charity ends as Galatians the fift chapter fides per charitatem operatur So in Peter faith works till it come to love He that will come to God must beleeve Hebrews the eleventh chapter but that is nothing without love 1 Cor. 13. Love is the bond of perfection Colossians the third chapter Above all have love which is the chain of perfection Faith is a most pretibus thing so he saith verse 1. And it hath this honor to be the root and foundation of all as Colossians 2. grounded in faith it is the ground of all vertue it is Choragus the first that leadeth the dance Men hope to receive the end of faith and that is the salvation of souls the first epistle of Peter the first chapter then faith is the beginning of it To this truth we must add another truth that as it is the first so but a part and not as the world would have it to be all Because faith commeth by hearing Romans the tenth chapter the world is all set on hearing but in the first epistle to the Corinthians and the twelfth chap. the body is not all an eare Faith is but a part and that an eighth part As here we have warrant from St. Peter it is the first ergo we must begin at it but not to stand there but goe further
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
carnall and are not spirituall Temperance will make men depart from the flesh and grow spirituall and so be like the 〈◊〉 nature To Temperance hee exhorts to add Patience the first voice of this quire which the Apostle reckons among the fruits of the Spirit Galathians the fift chapter and the twenty third verse for three reasons as the Philosophers observe to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is next adjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the effective part is joyned courage For as is observed from John the first chapter and the thirteenth verse not of the will of the flesh nor of the will of man There are in man two wills the will of the flesh and the manly will for God having planted in the Soule desire to follow good there followes courage to remove whatsoever shall hinder our desire and as wee have a virtue to moderate our concupiscence or sensuality so here is Patience against our courage Secondly what makes a man intemperate but 〈◊〉 as Genesis the twenty fift chapter Esau must needes die except hee have the meat hee desires therefore 〈◊〉 is a virtue necessarily required in the faithfull the sixteenth chapter of the Proverbs and the ninteenth chapter of the Revelations Haec est sides patientia Sanctorum The third reason of the dependance is 〈◊〉 vincit qui patitur Intemperance and Impatience are the great Conquerors of the world the one being the Nurse of Phisitians the other of Lawyers And as we have had a virtue to conquer intemperance so it followes by good order next that wee have the virtue against impatience As the one sort are said to bee clothed in white that is the innocency of the Godly Apocalyps the seventh chapter and the ninteenth verse so others by Patience have made their garments purple in the blood of the Lamb Apocalyps the ninteenth chapter Secondly when wee know what to doe wee must not be drawn from it by any terror For as the devill to alure us to sinne joyns dulce malum so to keepe us from good hee joynes bitter with that which is good He joynes to 〈◊〉 labour and disgrace that by them hee may keepe us from it Labour is a thing our nature cannot away with durum pati the object of this virtue is tribulation as Romans the twelfth chapter bee patient in tribulation a virtue that becommeth Saints Apocalys the ninteenth chapter haec est fides patientia Sanctorum For the originall of tribulation men doe not feare the evils of the life to come and therefore God is faine to send them crosses while they live which must bee borne patiently as Micah the seventh chapter portabo iram Domini quia peccavi Secondly they are sent for tryall of our faith ut tollet ferro rubiginem addat 〈◊〉 puritatem That was the cause of Jobs trouble to try his faith The use of this virtue in respect of men is as Matthew the fift chapter If they smite thee on the one cheeke to turne the other If they take way thy coate let them have thy cloak also If men reproach ye as David was to beare it as hee did the second of Samuel and the sixteenth chapter to endure the spoyling of our goods as Hebrewes the twelfth chapter In such cases it is the perfection of the Saints while they live here to possesse their Souls with Patienee as it is in Saint Luke the one and twentith chapter For the use the Apostle makes of this virtue patience is needfull for the avoiding of corruption Give not place to the Devil by suffering the Sunne to goe down upon thy wrath Ephesians the fourth chapter For men in their impatience utter the corruption of their hearts Michah the seventh chapter Secondly It makes them like God as John the third chapter and the first verse for there is nothing in God more divine than patience this virtue he shewed to the old world which he endured so long the first epistle of Peter the third chapter and to the new world the second epistle of Peter and the third chapter He is not slack but patient to all and would have all repent The same is the affection of the Sonne of God towards his Church What did Moses admire Exodus the third chapter to see the bush a fire and not burn but videt rubum ardentem Even so now the faithfull shall drink deadly poyson and it shall not hurt them as Christ promiseth Mark the sixteenth chapter that is the evil tongues of the wicked which are as the poyson of Asps as Psalm the hundred and fourtieth The Apostles exhortation is James the first chapter and the fourth verse Be patient that ye may be intire and perfect and as the first epistle of Peter the fift chapter If ye suffer but a little God shall make you perfect And Christs advise is To bring forth fruit in patience Luke 8. Tolerantiae pietatem pietati verò fraternum amorem fraterno verò amori charitatem 2 Pet. 1. 7. IN the first of these three verses the Apostle makes his first conjunction of Faith Teaching that as we must be of a sound belief so of a virtuous life The second of Knowledge not to be drawn from a virtuous life by any deceits Of Temperance against allurements And Patience against terrors and troubles all these are moral virtues And to these he joynes in the third verse the threefold train of Godlinesse Brotherly love and Charity all which are theological virtues For as Christ exhorteth not only to doe good to them from whom we receive good Luke the sixt chapter and the thirty third verse which be the virtues of kindnesse that the Heathen practised but to add Christian virtues Doing good to them that hurt us and as Matthew the sixt chapter Our righteousnesse must exceed the righteousnesse of Scribes and Pharisees So theological virtues doe not exclude moral but as the Apostle shews we 〈◊〉 beside moral virtues 〈◊〉 these theological Faith doth not abolish but establish the Law so Romans the third chapter the Gospel requires of a Christian both will virtues and theological In the course of the world we finde it otherwise the civil man will shew himself temperate and patient but makes little account of religious virtues Others as Jude the first verse will seem to be religious by hearing and discoursing of the word and by certain religious terms but neglect those moral duties According to the first table they are religious but neglect the duty of the second Therefore for the Civil man albeit moral virtues are the perfection of this life yet if he look higher to the great and pretious promises of being partaker of the divine nature his moral virtues cannot raise him up so high as those virtues of Christianity that must doe that And for them that stop at the moral duties of the second Table and content themselves with a shewing religion by theological virtues If any man seem to be religious
first epistle to the Corinthians the eleventh chapter The prayers of all the just are available but specially of the elders therefore send for them James the fift chapter A Serjeant Constable or Scrivener by virtue of his office may doe that which a greater man cannot doe so the prayer of a person called to that holy function may prevail more The Priests are appointed to offer up prayers and the calves of the lips Hosea the fourteenth chapter So Genesis the twentieth chapter Abraham is a Prophet and shall pray for thee Leviticus the sixt chapter and the seventh verse he shall pray for thee Orabit pro eo Sacerdos Therefore Hezekiah saith Lift up thou thy prayers Isaiah the thirty eighth chapter And Saint James saith in his fift chapter The prayer of faith made by the Elders shall save the sick The prayer of the just avails much but especially of the elders and Priests for to such a grace is given as in the first epistle to the Corinthians and the fifteenth chapter Gratia data est 〈◊〉 and this grace is not in vain Secondly But it must be oratio cum statione Phinehas stood up and prayed For as in the first epistle to the Corinthians and the eleventh chapter of a woman uncovered judge whether it be a comely thing to sit still in prayer All things in the Church must be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first epistle to the Corinthians the fourteenth chapter We must please and serve God etiam habitu corporis The Angels of God stood before God Job the first chapter The Cherubims stood and hid their faces Isaiah the sixt chapter And millions of Angels stood before the seat Daniel the seventh chapter Therefore we must conclude our sitting is not pleasing to God Sedentes orare extra Discipulum est The other sense is the execution or judgement And it hath a good relation to sinnes They prayed and wept Numbers the twenty fift chapter but that prevailed not till Phinehas executed vengeance upon the sinne but the vengeance being performed by Phinehas the plague ceased verse the eighth So then the wrath of God will cease if people cease to sinne or if Phinehas the Magistrate begin to punish sinne in the people For punishment is of two sorts First Every man in himself is to punish sinne as David smit his heart in the second book of Samuel the twenty fift chapter and the twenty fourth verse and the first epistle to the Corinthians the eleventh chapter judge your selves But if not Moses the Magistrate must take vengeance of sinne for if he will not God himself will set his face against that Magistrate Leviticus the twentieth chapter When the people look not at him that strikes them but to natural causes then shall the hand of God be stretched out still Isaiah the ninth chapter and the thirteenth verse The wrath of God for our sinnes being the cause of this plague we must appease him with prayer and repentance If we fail to doe this the devotion of the Priest and the zeal of the Magistrate must look to it else the plague cannot but still increase Amen Amen Addenda Vae vobis Legis interpretibus quoniam sustulistis Clavem cognitionis ipsi non introstis eos qui introibant prohibuistis Luke 11. 52. Octob. 13. 1590. Place this in the beginning of the book next before the Sermon upon Gen. 1. 1. For this was the Bishops first Lecture in Saint Pauls preached as an Introduction to his following discourse upon the four first chapters of Genesis KNOWLEDGE of 〈◊〉 things is compared by our Saviour Christ to a Key 〈◊〉 the eleventh chapter of Luke and the 〈◊〉 second 〈◊〉 as being a thing necessary both to 〈…〉 in this life the way we should walk in 〈◊〉 the second chapter the tenth and 〈…〉 as also for the entrance into the 〈…〉 of 〈…〉 the life to come For which cause holy men in 〈◊〉 have 〈…〉 to this kinde of knowledge Jeremiah the 〈…〉 chapter 〈◊〉 the thirty fourth verse and these have made it 〈◊〉 delight 〈◊〉 the fifty eighth chapter and the thirteenth verse and prefer it before their daily food Job the twenty third chapter and esteem it above all treasures Proverbs the second chapter and the fourth verse But such as are ignorant and know not these thing 〈◊〉 biddeth to goe out and dwell among beasts Cant the first chapter and the seventh verse as if they were not worthy the company of men and therefore Christ weepeth for them Luke the 〈…〉 chapter as if their case were most 〈◊〉 which knew not that they ought Wherefore God hath given 〈◊〉 means and wayes by which we may come to knowledge The one is the 〈◊〉 of the World by the view of his Creatures 〈…〉 hearing of his word by the Ministry of Men. These two are the two great leaves of this gate and way to Heaven which that 〈◊〉 of knowledge must unlock and set wide open that so we may 〈◊〉 enter therein Which two means are spoken of and 〈◊〉 unto us in Psalm the nineteenth the first and the 〈…〉 And St. Paul beginneth his epistle to the Romans with the 〈◊〉 〈◊〉 the first chapter the sixteenth and twentieth verses and it was his order in preaching and teaching men the knowledge of God 〈◊〉 at 〈◊〉 Acts the seventeenth chapter and the twenty third verse These are as it were the two great books of God which he would have known and read of all men For as his written word is called a scroll Ezekiel the third chapter and the second verse so is the frame of the world 〈◊〉 a book or scroll Isaiah the thirty fourth chapter and the fourth verse God spake once and twice saith David Psalm the sixty second and the eleventh verse Once he 〈◊〉 Job by the view of his Creatures Job the thirty eighth chapter and again he spake to Moses on Mount Sinai shewing his will Exodus 20. 1. These then being the two effectual means to attain to knowledge there is no place in the Scripture nor any book therein that doth more lively expresse them both than this book of Genesis which we have in hand For it setteth out to us the word of God by which all things were made fiet and the Word by which all things are increased 〈◊〉 multiplicamini and the word by which all men were corrupted non moriemini and the word whereby all are restored conteret caput Serpentis which is the word of Promise and of Faith We are willed to enquire for the old and good 〈…〉 〈◊〉 sixt chapter and sixteenth verse Christ warranteth that 〈◊〉 sheweth us both Matthew the sixteenth chapter the seventh and eighth verses It is the ancientest in time for it beginneth with the very beginning It is first in order and in place in the 〈◊〉 of Gods book and therefore I have thought it good to enquire of this way Some doe give this reason why John of all other is called the Divine
because he of all others began with the beginning of all John the first chapter This order we see he took of Moses who first telleth of things past from the Creation till his death and foretelleth of things which were to come to passe in the latter end and which the new Testament doth say is fulfilled The knowledge of both these things past and to come God promised to shew to his Church and after it must we seek Isaiah the fourty first chapter and the twenty second verse and these secrets are no where so fully shewed as by Moses in this book If then we intend to get knowledge and with that key to open Heaven dores and to see the glorious Majestie of God let us take this book in hand which hath in it both leaves at large both the knowledge of the Creation of all Gods works and the knowledge of the wisdome and the true word of God But some may demand What will become of Christ and of his Gospel all this while that we are meditating of Moses and Gods works I answer That if Moses did not testifie and teach us of Christ we would account the time lost which we spend in reading him Philippians the third chapter and the eighth verse and we would leave Moses learning that we might only finde Christ. But St. Paul doth assure us Acts the third chapter and the eighteenth verse that all the Prophets from the beginning of the world did speak of him and among all the Prophets it is said We have found him of whom Moses spake John the first chapter and the fourty fift verse even Jesus the sonne of Joseph And more plainly Christ saith John the fift chapter and the fourty sixth verse Moses doth write and testifie of me And this we shall see plainly in all his books to be true both in evident and direct Prophesies and also in dark and mysticall types and figures The second question is touching Moses himself How he being but a man could come to the knowledge of such secret things which were hidden from other natural men besides being supernatural and beyond mens reach I answer As we cannot have knowledg of a strange Country where we never were but by report or by Letter or relation sent from some which dwell therein so we can have no notice or certain knowledge of God and his kingdome unlesse God first by his letter written make relation thereof to us Has quidem literas dedit Deus Moses attulit God was the writer Moses the Messenger of these holy Writts many things no doubt were taught by instruction and received by tradition from the Patriarchs before as wee see in the fift chapter of Genesis and the twenty ninth verse for so Lamech knew from his fathers that the Earth was accursed by God as it is in the eighteenth chapter of Genesis and the twenty seventh verse Abraham knew from his Ancestors that he was made of dust and ashes Adam leaving it to his posterity as Abraham did teach his family that God revealed to him Genesis the eighteenth chapter and the ninteenth verse But though many things came to knowledge by this meanes yet de eo tempore scribere de quo non erat is a strange matter some may say but wee answer that this was done either knowing it by that pattern which hee saw in the Mount or else by the voice and spirit of God speaking and talking with him to teach him the so things that is hee must needs come by it by the Eye that is by vision or else by the Eare that is by Revelation For as all Scriptures came by inspiration the first of Peter and the first chapter so 〈◊〉 this booke of Moses who writ it not of his own privat motion but by the heavenly direction of the spirit of God And therefore Moses might say as Daniel did Daniel the second chapter and the twenty eighth verse It is not I that can reveal secrets but there is a God of Heaven which declareth them Moses was but the pen of that God did speak If any then shall move that question Matthew the twenty first chapter and the twenty fift verse The Doctrine of Moses whether it is from Heaven or of men We answer That it is of God and from Heaven 〈…〉 hereby appear because he was so publickly and manifestly 〈◊〉 with God and had often and long company and conference with him all Israel seeing him to goe up to the Lord. If any object that Heathens have pretended as much of their Laws and 〈◊〉 they have delivered Moses is able to 〈◊〉 him self from 〈…〉 because this thing was not done in a 〈◊〉 but in the view and before the face of all Israel and that not in a Cave or Den as they but in the top of Mount 〈◊〉 which made that 〈◊〉 of all Israel 〈◊〉 his time ever made any doubt or question 〈◊〉 but still 〈◊〉 him the servant of God 〈…〉 he called them 〈◊〉 and rebellious men Deuteronomie the ninth chapter and the ninth verse And as none durst call his truth in question so they which resisted as Korah and Dathan did were grievously punished by the hand of God And so were Appian and Julian plagued for their blasphemy which scoff and deride these holy Books For so saith Moses to his accusers Numbers the sixteenth chapter the twenty eigth and twenty ninth verses Hereby ye shall know that the Lord hath sent me to speak these words if these dye not the death of all men c. Another reason to prove that his writings came from Heaven is his Rod and the miracles which God caused him to doe to confirm these things which he spake and wrote which miracles even the Heathen Chronicles doe confesse to this day Last of all Mens writings and books savour of passions and imperfections incident to men Moses is not of self-love partial to himself nor vain-glorious seeking any praise For in his writing he spareth not his own Father Exodus the thirty second chapter and the twenty seventh verse he spareth not Idolatry in his brother nor his sister Cozbies fault no nor his own fault of unbelief for which he confesseth that he could not enter into the promised Land Deuteronomie the thirty second chapter Seeing then all that is of the flesh and earth is flesh and savoureth earthly things this sheweth that Moses writing came from Gods spirit For Moses in all the warres he waged and in all the Laws he wrote he never ascribeth any thing but to the glory of God which gave them by his means exhorting to nothing but this That by holy obedience we should seek his praise The conclusion therefore must be this That seeing it is the infallible word of God sent from Heaven and not invented by men Why doe we not then with all reverence hear him and with all diligence beleeve him as a Prophet sent from God especially seeing it is threatned concerning him by name That whosoever
hath no doubt a seed that is the wicked which are his Children which are alwaies at warre with the seed of the Church As the seed of Serpents doth prove to be Serpents so for that wicked men are the seed of the old Serpent Christ calls them Serpents Matthew the twenty third chapter and because Judas was the child of the Devil therefore Christ calleth him a Devil John the sixth chapter the seventieth verse The reason why the wicked are called Serpents is because they stop their cares like Serpents and will not hear the voyce of the 〈◊〉 salm the fifty eighth because they sharpen their tongues like Serpents and hide Adders poyson under their lips Psalm the hundred and fourtieth that is blaspheme God and speak evil of men So 〈◊〉 as the Elect are the seed of the woman spiritual so the wicked and 〈◊〉 are the cursed seed of the spiritual Serpent And God pronounceth that there shall be perpetual hostility between them There is a corrupt seed Isaiah the first chapter and the fourth verse The other a holy seed Isaiah the sixth chapter and the thirteenth verse Our Saviour expounds the good seed to be the children of the kingdome and the cockle to be the children of the world Matthew the thirteenth chapter and the thirty eighth verse The Apostle compares the children of God and the children of the Devil together the first epistle of John the third chapter and the tenth verse between these is that perpetual enmity that is here spoken of The same is between the Church of God Acts the twentieth chapter and the Synagoue of Sathan Apocalyps the twenty ninth chapter between the two Cities the Citie of God whose foundation is upon the holy hill Psalm the eighty seventh and great Babylon Psalm the hundred thirty seventh and Apocalyps the eighteenth chapter between the two Camps or Tents whereof the Prophet speaks that is the Tabernacles of the Lord God of Hostes and the Tents of the ungodly Psalm the eighty fourth This enmity is within every one of us as Peter speaks Abstain from fleshly lusts which wage warre against the soul the first epistle of Peter the second chapter and the eleventh verse We wrestle not with flesh and blood but with spiritual wickednesse Ephesians the sixth chapter therefore he saith The weapons of our warfare are not carnal but spiritual and mighty through God to overthrow strong holds the second epistle to the Corinthians the tenth chapter and the fourth verse And the thing that God aimeth at is that there be not only an enmity between these two Cities and Camps but that this enmity be perpetual and send at the least to the killing of sinne and to the vanquishing of Sathan So soon as this Sentence was given there was enmity between Cain the seed of the Serpent who was of the evil one the first epistle of John the third chapter and the twelfth verse and Abel who was spiritually be gotten by the Church of the seed of the world Genesis the fourth chapter Ismael and Isaac the one being born after the flesh the other after the spirit persecuted one another Galatians the fourth chapter He that was of the Serpents seed mocked and derided the seed of the woman Genesis the twenty first chapter and the ninth verse Jacob and Esau being divers seeds the one hated the other and vowed to kill the other Genesis the twenty seventh chapter and the fourty first verse Lastly This enmity was practised between the Church of God Apocalyps the twelfth chapter and the Synagogue of Sathan Apocalyps the nineteenth chapter Of these spiritual Combats the Scripture hath many examples and therefore it is called The book of the warres of the Lord Numbers the twenty first chapter and the fourteenth verse The Serpent deserved to have been utterly destroyed and God who calleth things that were not as if they were Romans the fourth chapter and the seventeenth verse was able to have destroyed him at least to have chained him up that he might not trouble his servants as he will at the last day Apocalyps the twentieth chapter and the tenth verse but the Councel of God in suffering him still to practise his malice against us is for our good that we should be still exercised and kept in a warre for as Christ saith What thanks is it Luke the sixth chapter and thirty second verse and what praise is it to obtain eternal life the first epistle of Peter the second chapter and the twentieth verse unlesse in this life we doe somthing towards it The Apostle saith No man is crowned except he strive aright the second epistle to Timothy the second chapter and the fifth verse Therefore God hath appointed us an enemy that is the Devil whom we must continually fight with If we resist his allurements by pleasure and his terrors in oppressing us with crosses we shall at the length be crowned with the crown of life and then he will according to his promise tread down Sathan under our foot so that he shall not trouble us any more Romans the sixteenth chapter and the twentieth verse But in the mean time he is opposed against us by the wise Councel of God as an enemy that we should continually strive against him As this is a threatning to the Devil so it is a promise in respect of us and that a promise of grace to be shewed us that are of the seed or the woman without which grace we cannot strive with the Serpent nor once conceive any desire to resist him And therefore if we have any desire to resist the Devil and his temptations it is not of any natural power of our selves but the grace of Gods spirit working in us who saith I will put enmity between thy seed and the woman Whereupon whereas the Apostle saith that by reason of the continual rebellion that is between the flesh and the spirit we cannot doe that we would Galatians the fifth chapter and the seventeenth verse Augustine saith that yet we are bound to thank God that he gives us his spirit to stirre us up to the resisting of the flesh and the corrupt lusts thereof for hereby he perform his promise which he makes in this place And except we had the grace of his spirit it were impossible for us but that we should be at agreement with the flesh and like well of the temptations thereof for naturally we are given to make league with bell and death Isaiah the twenty ninth chapter and the fifteenth verse to be friends with our 〈◊〉 and worldly lusts which doe still solicite and perswade us to break Gods Commandement and Law And if by the special grace of God he work in us some dislike of our flesh and the corruption thereof for a time yet this is not perpetual and though it did continue perpetually yet it is not 〈◊〉 mortal and to the death for we never labour to kill sinne and to 〈◊〉 the old man utterly but all that
teach us that he is our per quem and must be our propter quem in all our actions therefore as it is he per quem sumus so we must make here his glorie and praise the end of all our thoughts words actions or devises whatsoever Psal. 96. 5. Elohim is said to make all and therefore we must with praise tell it out among the Heathen So there we are taught to remember him in our youth as our Creator to knit our selves and our wills to him as our Governor and in trembling to fear him as our Judge for he commeth to judge the world in truth Psal. 96. 13. for if we shall amend our lives we shall rejoyce and wish for his comming as we rejoyce and praise him for our making and this is the perfection of a Christian man contremiscere when we think how wonderfully God hath made us and with joy and gladness say with David Psal. 119. 52. I remembred thy judgements of old and received comfort and as we know that in him and by him we live move and have our being Acts 17. 28. so we must live move and breath only for him that is so farre forth as may make for his glorie that at last we may with joy commend our souls to him as to a faithfull Creator 1 Pet. 4. vers 19. 4 Point The fourth point was the things made namely Heaven and Earth which comprehended all in them that one being the upper bound above and the other below between both which are all The use is that if we look upward we see Heaven if we cast our eyes down the earth will be seen for our eyes and light are given to see both which two if we ask them they will tell us Job 12. 7. If we will not ask them yet they will preach and declare Gods glorie Psal. 19. 1. that not once a week but night and day not for an hour in the night or day but continually though their preaching doe not trouble our ears being dumb yet they cry aloud and though they speak not English yet their voyce is intelligible to all Nations and Languages in the world wherefore seeing they still cry aloud and tell us of the Creator that he made all these for us it is required of us that we be ready with our tribute and homage which is to yeild due and continuall praise and thanksgiving to God for them for heaven and Earth have a fellow feeling of the good and evill which either we doe or God doth for us Esay 39. 1. and they rejoyce with us when we doe or have any good done to us And so when we offend God in paying our duty Jer. 2. 12. then it is enough to make heaven and earth stand still and be amazed and astonished at it because we forget God and our duty Thus doth our sinne and ungratefullness overthrow and prevent and stain the whole course and order of Nature Jer. 12. 4. so there is a concurrent of them with us in honoring serving and praising the Creator both of them and us Therefore it is our duty and part to give heedfull care to those preachers which preach God without the Church alwayes in silence and so give our duty and tribute to serve and praise God with them amongst his Saints here that we may be glorified with them in Heaven that we may praise and magnifie him with his Creatures in earth that we may be glorified with his Saints in Heaven quod faciat Deus per Christam Terra autem erat res informis inanis tenebraeque erant in superficie abyssi Gen. 1. 2. verse THE former verse was delivered to us an abstract of the whole work of Gods Creation now lest we should think that when he mentioned Heaven and Earth before he should mean that all things in Heaven and Earth were made in the very moment of the beginning even as we see them now therefore Moses 〈◊〉 haste to tell us that though at the beginning and first moment God made quecunque nunc sunt yet he made them not qualia nunc sunt but did that in six distinctions of severall times It had been as easie to him to have created all things even in the perfection and order they are in a moment and instant and in that beautifull form in which they present themselves now to our eyes But it pleased God though in power he could doc it yet in wisdome to proceed after these three degrees mentioned before First to create the beginning both of all times and of all things as the matter and beginning of all superior bodies and the beginning of all inferior bodies of nothing After the work of creation followeth the work of distinction from this 2. verse to the 11. And lastly ensueth the work of persection with beauty to adorn all his works and to finish them which is from the 11 verse to the 16. It pleased God thus to proceed in this work as well that he might shew himself to be the God of order as also to discover to us the mysterie of the Trinity in the three properties of the three persons which appear in the Creation For all was made by his Power which is the property of God the Father By his Wisedome which is the property of God the Sonne by which all things were orderly disposed and distinguished And by the riches of his Goodness which is the property of the holy Ghost by which all things were adorned and made perfect these three properties are remembred in the Revel 5. 12. and Acts 17. 28. We live by his power we and all things move in this order by his wisdome and we have this our being by his grace and goodness by his power we are taught to acknowledge him to be our beginning and originall ex quo sumus by his wisdome we acknowledge him to be the upholder per quem sumus by his goodness we confess him to be the Chief propter quod sumus For considering his goodness we and all Creatures must endeavor to doe all that we can for him and his praise and honour All which three are plainly and orderly set in the 11. Rom. 36. God also took this orderly proceeding partly that we entring into the meditation of Gods works might by this means have as it were a thread to direct us orderly therein for by this means we come to know this difference between Creatum ordinatum ornatum esse as the Hebrews say by this means we shall know not only the beginning and being of all things but also how orderly and excellently all things were made in this Creation And thus much of the reasons of this course of Gods proceeding in this work Moses having therefore in the first verse set down the materials of the World and all in them now to the 11. verse he sheweth the work of distinction And after the work of adorning and perfecting all But first of all he handleth
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 men of great honour could be content to labour all the day 1 Sam. 11. 5. I trow our World now is wiser in which men hold scorn of work Then Jacob when he saw the money in the sacks thought it some over-sight of Joseph and therefore sent it again Gen. 44. 12. But now men are wiser they count restitution a childish thing and think other mens oversight to be their good gain It had an infancie then at the beginning at which time God by his word conceived three children Deformity Confusion Darknesse of the first he made the Earth of the second the Waters of the third the Lights which may teach us to setch our Pedigree aright by lineall descent from the first beginning for we are all the sonnes of Adam which was the sonne of dust which was the sonne of Deformity which was the some of nothing and this is the first father and beginning of our generation which may suffice against the error of the Heathen Pagans 2. 2. Another error there is which they being forced by reason to acknowledge a beginning yet did with it hold that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it hath been made from everlasting ever since there hath been a God for they say That as the beam had his beginning when the light began and as a shadow hath his beginning with the body so had the World a beginning when God began to be and then by necessity it must needs be Against which Moses saith not only that it was produced but it was produced in die in a certain prescribed day and therefore this proceeding was not eternall And here we must note that in die is not here taken for some one only day as some ground their conceit as if God made all things in one day For the day in which the light was made there was no Earth and when the Herbs were made there was in that day no man untill the sixth day as it is in the fifth verse This therefore overthroweth the second error before because all was made in a certain bound of time 3. Another â—ort there was which granted both these that the World was made and that in die but yet affirmed that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely that it was self borne and made it self or was produced and came of it self as a thing casuall and by chance which foolish and grosse opinion of Epicures was ever for the absurdity thereof hissed out of Schools but Moses meeteth with this also saying that the Lord made it And because it may be thought that there was divers Gods he telleth us by a name which was never heard of before this time by the which he describeth him unto us and that is Jehovah Thus he hath recapitulated all the former Chapter unto these three considerations which is all one with the first use of the first Chapter saving that here is expressed the name Jehovah which is not there for this name of God is the most glorious name Deut. 28. 58. and therefore Moses here reserveth it till every thing in this glorious World be fully accomplished and perfected In the 6. Exod. 3. it is said he was not known by this name before then that is whilest he was bringing any thing to passe and not yet perfected he is Elohim but when he hath fully performed it and set it on foot then he is known to be Jehovah by whom the thing hath his being and is that which it is for he is the essence and being of things that are There are many difficult mysteries in these names which because some are too curious in standing upon and others have itching eares listening too much after curiosities I will omit only this we must needs know which the nature of the word sheweth that God is he which is of himself and by whom all things are move and have their being for seeing we know not nor can see the nature of God we must give him a name according to the greatest benefits which we receive and the greatest works which we have seen But the work and benefit which is most common to all things is being Therefore by that name he is most fitly called for life moving and reason all things have not but every Creature hath his benefit of being and therefore he taketh his name from this general benefit which is seen in all Another reason of this name Jehovah is taken from the perfection of this being Exod. 3. 14. which is set down Revel 1. 4. because he was is and shall be for ever Therefore no Creature but God can ever say I am this is my name for if a Creature of the time that is past should say Before Abraham was I am John 8. 58. he should make himself God So if a Creature should in respect of the future tense say I am with you untill the end of the World Matth. 28. 20. he should therein make himself God who by propriety of nature may still say I am as it is his nature therefore this his name Jehovah signifieth that he hath the perfectest being and only such a being And thus much of the reasons of his name Elohim signifieth Power and Judgement The one sheweth his Might in doing the other his Truth and Justice in judging both which in his name shew that as it was he that did make the World so it is he also which shall judge the World at last for that as the one allureth us to love so the other yeildeth us matter of dread and fear So Jehovah signifieth not only Hagah which is making of things but also destroying and dissolving of things to nothing again Ezech. 7. 26. where it signifieth calamity and destruction So doth his name Shaddi import not only plenty and nourishment but also punishment and undoing of things So that in all his names this nature of Mercie and Justice is expressed There is yet a further thing to observe for whereas before Heaven was first placed and had the precedence of Earth here the preheminence is given to the Earth and the Heaven doth come behinde in the last place Which whether it be the propriety of the tongue which usually beginneth with the latter thing was spoken of before or a mysterie to shew closely that the Heavens were made for the Earth and not the earth for the heavens or whether it darkly shadoweth out to us that in Christ Jesus Adam which is earth that is our nature shall be exalted above the highest heavens in the day of restauration I will not curiously discusse but allow each sense as having a good and a godly use to such as be sober minded Et omnem stirpem agri c. Verse 5. MOses in this verse passeth over the first estate of Creation and cometh now to the state of propagation in which things now 〈◊〉 that we may know that these things were not only made by the power of Gods word Coll. 1. 17. But also
before in regard of man in state of Innocencie or that which 〈◊〉 in the next chapter in regard of Man after his Fall Naked before their fall In regard first of that which goeth before this verse The man and his wife were naked yet were not ashamed left that any should think any evill to be in them lest any 〈◊〉 should be suspected to be in this time of Innocencie it is 〈…〉 a man 〈◊〉 marrie 〈◊〉 Virgin 1 Cor. 7. 36. In their 〈◊〉 then was no uncomelinesse for saith St. Austin in the time of Innocencie in the marriage of Adam and Eve in their bodies or 〈◊〉 〈…〉 calor there was 〈…〉 〈…〉 there was no 〈◊〉 motion but since the fall it is otherwise when David saw 〈◊〉 naked 〈◊〉 her self 2 〈◊〉 11. 2. her beauty 〈◊〉 his 〈◊〉 after 〈◊〉 committed 〈◊〉 and murther But the state of Adam and Eve in Paradise was otherwife whose mindes were pure and chaste there was in them 〈◊〉 shame for there was no cause why they should be ashamed which sheweth that if any then more than any Adam and Eve were Saints and their state was Angelicall Naked after the fall In regard of that which followeth this verse There was no shame before the Fall in that their life was so innocent that there was nothing whereof they should be ashamed but now by sinne shame came into the World and want of shame now argueth wickednesse Man was in honor and regarded it not but Adam and Eve by disobedience and breaking the Law of God given them in Paradise turned their glory to shame which shame continueth in all their posterity so that this verse is necessarie in respect both of the precedents and subsequents The state of Adams Innocencie is grounded by the Fathers out of this very verse and they make much account of the 7. chapter of the Preacher 29. where the wiseman saith This only have I found that God hath made Man righteous fecit Deus hominem rectum God hath made Man streight and upright in regard of his minde his wisdome is without busying himself with many questions such was his wisdome in the 20. verse you see that he gave to all the Beasts apt names agreeing with their natures the other straightnesse was of his will there was in his will no perversenesse the first of these the Fathers doe call gratiam gratis datam the other they call gratiam gratum facientem it was knowledge that made him after the Image of him that created him Colossians 3. 11. And again as concerning his minde God created him in righteousnesse and in true holinesse Ephesians 4. 24. Mans original righteousnesse was like that of the new man Christ after the Image of God his body was straight and his minde was upright But some will ask Why was not mans wisdome in the 20. verse and his uprightnesse in this verse Why were not both these joyned together Wisdome say they is appropriate unto Man before Woman was and the wisdome which Woman hath is from Man in whom silence in publique place is commendable and if they will learn any thing let them aske their Husbands at home 1 Cor. 14. 35. Innocencie was their attire But Man is not said to be innocent and upright untill that Woman was made And the Fathers say well that innocencie and righteousnesse before the fall was vestis nuptialis the wedding garment which made them more seemly in the sight of God though they were naked than all the rich and costly attire that is to be found in a Princes Palace originall wisedome and righteousnesse made Adam and Eve wise as serpents innocent as Doves Matthew 10. 16. there was in them as the Fathers say well prudens simplicitas and simplex prudentia they were ripe in knowledge innocent in life So that neither ignorance nor error which is worse than ignorance did distort their wisdome pejus est errare quam ignorare There was in them no mallice no perversnesse to distort their will they counted Godlinesse great gain and were content with their estate as it is in 1 Tim. 6. 9. They laid themselves upon the strong foundation of their obedience that so in the end they might obtain life eternall that so there might be continuall quietnesse of minde and peace of conscience that passeth all understanding The division of the verse This verse divideth it self into two parts the one is in respect of their body in that they were both naked the other is in respect of their minde and they were not ashamed First We will speak of these parts severally then after of them joyntly though they were both naked yet were they not ashamed First of them severally Their bodie naked In respect of their body they were both naked they were borne naked as we are borne Naked came I out of my mothers womb saith Job in his first chapter 21. and so were they created The ancient Divines doe draw out of that that Man is borne naked without any covering not with a thick and hairy hide but with a thin and smothe skin without claws without talents without horns or hoofs they are borne inermes having no weapons whereby they argue that man is borne not to doe any harme or hurt but to be harmlesse He is borne for love and the first words that Adam spake were words of love Adam and Eve Man and Woman are borne ad adhesionem unionem to cleave together and be one flesh that they should be not as Lyons but as Lambs like the immaculate Lamb Christ Jesus that they should be not as Griffins but as Doves like the Holy Ghost which descended like a Dove we should be gentle as Lambs innocent as Doves It was Tubalkain that came from Cain who was a murtherer that first brought in weapons to be instruments for Warre and dissention between men Adam and Eve in time of their obedience were naked in body innocent in minde they were the two Lambs the two Doves in Paradise born to no harm Nakednesse opposite to vestimentum Nakednesse standeth here opposite to apparrel which is either to cover us or to adorn us For the first use it is sufficient that our apparel be comely with shamefastnesse and modesty 1 Tim 2. 9. For the clothing of man in Esay 61. 10. God hath clothed me with the garments of salvation and covered me with the robe of righteousnesse he hath decked me like a Bridegroom with this was naked Adam arrayed Apparel is either ornamentum or indumentum the one for comelinesse the other to cover nakednesse Adam and Eve had no need of apparel for these two uses Man then regarded not his outward apparelling but he cared that the hid man of the heart might be uncorrupt as it is in 1 Pet. 3. 3. Though we are borne naked yet so we cannot long continue No weather no winde could pearce them in time of Innocencie they were impassible they felt not the
allurement to sinne The costlinesse of the apparel sheweth the pride of the minde Job in 29. 14. saith I put on Justice and it covered me my judgment was as a robe and a Crown Justice and Judgment did cover and adorn Job Esay prophecieth in chap. 61. 10. that Christ shall cloath the faithfull with the garment of salvation he shall cover them with the robe of righteousnesse he shall deck them like a bridegroom or a bride with her jewels Adam was created after the image of God that is in righteousnesse and true holinesse as it is in Ephes. 4. 24. in a word the spouse of the Lamb Christ Jesus whose wife is the Church she shall at the latter day be arrayed with pure fine linnen and shining and the fine linnen is the righteousnesse of the Saints Revel 19. 8. The apparel that covered Adam was his innocencie and the robe of righteousnesse melior est vestis Innocentia quà m Purpura Innocencie is better apparel than purple or scarlet say the Fathers out of the first of Proverbs 31. 22. where Salomon speaking of the wise woman saith that her family are cloathed in scarlet and purple is her garment that is the outward vesture But in verse 25. he saith strength and honour is her cloathing that is say they the inward decking of the soul it is not the outward apparel that God regardeth but as Peter saith in his first Epistle chap. 3. 4. If the hid man of the heart be uncorrupt with a meek and quiet spirit before God it is a thing much set by Purple and scarlet are the chief colours and most esteemed of by men yet yet they are the colours of shame and confusion Man in his Innocencie was in honor innocencie and righteousnesse were then his cloathing but when Man obeyed Sathan and disobeyed God he put on the Divels livery which was sinne and shame according to that in Psalme 132. 18. God saith He will cloath his enemies with shame Homo spoliatus honore indutus pudore after mans fall he was spoyled of his honor and wrapped in a few clouts to cover his shame this was his change from honor to misery We must now labour by all means to recover this first innocencie and seeing that we are become wretched and miserable poor and naked we must follow the counsell of the Angel in Revel 3. 18. We must buy of Christ the white rayment that we may be cloathed and that our filthie nakednesse should not appear We must put off the old man with his works Coloss. 3. 9. And we must put on the new man which is Christ who is renued in knowledge after the Image of him that created him Jacob the younger sonne must put on the cloaths of his elder brother Esau chap. 27. 15. And we must put on say the Fathers upon that place the apparel of righteousnesse of our elder brother Christ eldest sonne to God the faithfull are called the Children of Abraham Galath 3. 7. But we by the faith we have in Christ Jesus hope to become the Children of God and heirs of everlasting life as in the Gospel it is said that his wounds doe heal us so may it as well be said that his nakednesse must cover our nakednesse by his passion he washeth away our sinnes he dyed us with his purple blood he dyed an Innocent that we by his death might be unblamable his apparel is red and his garments like him that treadeth the Wine-presse it was he alone that trod the Wine-presse and all his rayment shall be stained Esay 63. 3. It was the purple of his blood that dyed us again in original righteousnesse the souldiers when they had crucified him took off his garments so that he hung naked upon the crosse John 19. 23. You see by the 12. to the Hebrews 2. that he endured the crosse and despised the shame to deliver us from shame and eternall punishment So that we must repose our selves in him and not be ashamed of him for who so shall be ashamed of Christ Christ shall be ashamed of him when he shall come in his glorie Luke 9. 26. But all our glory and rejoycing must be in the dear and only begotten sonne of God in whom we have redemption through his blood that is the forgivenesse of sinnes who is the image of the invisible God the first born of every Creature by whom and for whom all things were created 1 Coloss. 14 15. We must put off the old man and put on the new and if we be apparelled with Christs righteousnesse we shall not be ashamed We must not cloath our selves with our own works and our own righteousnesse which is corruption and shame but we must cloath our nakednesse with the nakednesse of Christ the immaculate Lamb. In a word his wounds must heal us his nakednesse must be our cloathing his shame must be our glorie his death must be the means to attain our life Then we shall hunger no more nor thirst no more we shall be impassible of cold and of heat and the Lamb which is in the middest of the faithfull shall govern them and lead them unto the lively fountains of waters and God shall wipe away all tears from our eyes Revel 7. 17. And if we be washed with his blood we shall be whiter than the snow then shall we be cloathed with innocencie by him our corrupt bodies shall put on incorruption and after the mortality of this our body we shall be cloathed with immortality of body and soul 2 Cor. 5. 4 c. This is it that I thought good to speak for the opening of this verse AMEN LECTURES PREACHED UPON the third Chapter OF GENESIS LECTURES Preached in Saint PAULS Church LONDON Serpens autem erat astutus astutior quâvis bestiâ agri quam fecerat Jehova Deus Gen. 3. 1. Novemb. 〈◊〉 1591. HITHER TO hath been shewed at large the happiness and perfection of Adams estate while he continued upright in Paradise Now lest any of us comparing our estate with Adams and finding so great an alteration and difference between him and us because he was holy we corrupt with sinne he was happy and blessed having all things wanting nothing which might increase his happiness we miserable subject to all calamities and distresses which may encrease our miserie he without shame or sorrow we confounded with them both Therefore lest we should enquire how this Change and Alteration came to our natures the Prophet in this Chapter will shew it us that we may be out of doubt As therefore we have had hitherto the building beautifying and perfecting the Frame of all the world and of all the works of God So now we shall see the ruine and lamentable overthrow of all which Saran by sinne brought unto all For whatsoever God hath done in the great world in generall as it is set down in the first Chapter or whatsoever we have seen excellent and glorious in the little world which
regard of this life that of the twenty ninth chapter and one and twentith verse is that of this life my terme is ended Zathaca this name belongeth to all females in respect of this life for all bring forth life though to die It only this life were here regarded the ancient Fathers that came from her though they lived long yet they died and have long layn dead and in regard of the length of their death shee might have beene called the mother of the dead therefore this name is understood of the other life which is eternall for after death they had hope of another life David in the twenty seventh Psalme and the thirteenth verse Should have sainted but that hee beleeved to see the goodnesse of God in the land of the living And in the hundred forty second Psalme and the fifth verse hee had his portion and hope in the land of the living God is the God not of the dead but of the living the two and twentith of Mathew and the thirty second verse Now where there is a Commandement or Promise of life there is meant eternall life Hee that doeth the Commandements shall live not a mortall but an immortall life the Covenant of life to the Priests and People in the Leviticall law is that life That was it that made Job in his ninteenth chapter and twenty fifth verse to assure himselfe that his Redeemer lived and so should hee but most plainly speaketh Christ himselfe the eleventh of John and the twenty fifth verse of himselfe that hee is life and hee that beleeveth in him though hee mere dead yet shall hee live and in the very nature of the word it selfe is a double being the one temporall the other permanent which is expressed in the originall by difference of one letter Hagab and Havah all have the common life but there are those that are strangers from the life of God the fourth of the Ephesians and the eighteenth verse and there are those to whom God is life and length of dayes the thirtith of Deuteronomie and the twentith verse so that not by consequence but by the very essence of this name is meant life eternall God hath his booke where hee writeth the living the thirty second chapter of Exodus and the thirty second verse there is a booke of life the sixty ninth Psalme and the twenty ninth verse God promiseth to give to him that overcommeth to eate of the Tree of Life the second of the Revelations and the seventh verse and the ancient Fathers upon that place non dedit corollam sed coronam vitae he gave a crown of life which is life for ever There is a mysterie also in the qualitie of the name which is comprehended in the word it selfe which is a bringing of good news and glad tidings as are cold waters to comfort the thirstie so is good news from a farre Country the twenty fifth chapter of the Proverbs and the twenty fifth verse When Jacob heard that Joseph his sonne was yet alive in a farre and strange Countrey and that they had brought him Chariots these tydings revived Jacob that was in age the fourty fifth chapter and the twenty seventh verse this name of life is even as a name of joyfull tydings If in matters of this life it bee so then much more in things spirituall after wee have sinned and deserved punishment then absolution and remission is a joying of a mans heart and there is joy in this name that word is life vita est ex verbo man at the first was made a living soule the seventh of the former chapter In the sixth of Saint Johns Gospell the sixty third verse The words Christ spake are spirit and life and againe in the sixty eighth verse of the same chapter Peter saith to him thou hast the words of eternall life It is observed by the Greeke Fathers that the seventy Interpreters did put downe Hevah under the same letter Evangelium which is good tydings this word is the abstract of the eternall word In the first to the Corinthians the fifteenth chapter and the forty fifth verse the first man Adam was a living soule the last Adam was a quickning Spirit a living Soule is in it selfe a quickning Spirit is unto others in the word was life the first of Saint Johns Gospell and the fourth verse and in the first Epistle of Saint John the first chapter and the first verse Christ was the word of life and life it selfe verbum vitae vita hence wee receive Grace here and hereafter And herein is the manifestation of the Trinitie given in this very name of Evah The mysterie of salvation was known to Adam before hee gave the name God hath given to his sonne power over all flesh that hee should give eternall life to all them that beleeve in him the seventeenth of Saint John and the first verse The Promise of Christ was in this that the seede of the woman should breake the Serpents head not the seede of man but of woman therefore hee still keepeth his owne name but changeth her name from 〈◊〉 to Evah saying with himselfe I am Adam still from mee is nothing but earth but from the Promise made by God to the woman hee giveth her the name of Hevah and from Hevah hee giveth life to the end of the world for the Fathers gather out of the first of the Corinthians the fifteenth chapter and the one and twentith verse That by Adam came death hee is pater morientium but by the Promise of Christ in this name shee is mater viventium the mother of the living for by Christ wee live and hee is therefurrection of the dead the ancient writers observe that Adam was 〈◊〉 in pulverem reversurus hee was dust and to dust hee should returne that is of his owne nature but by Hevah is promise of Grace and though wee as by nature die with Adam yet God will raise 〈◊〉 up by Jesus Christ the second to the Corinthians the fourth chapter and the thirteenth verse It is hee that rayseth the needy out of the dust according to the hundred and thirteenth Psalme and the seventh verse this is it that made Paule the second to the Galathians and the twentith verse to say That I live yet not I but Christ that liveth in mee and in that I now live in the flesh vivo in fide fiilii viri the just liveth by faith and shall live the life of Grace shee is here then called the mother of that life set this verse aside wee have no memorie that the promise before made was of eternall life hence then is a fountaine of life which was by transgression the originall of death for shee transgressed and thereby came death but God brings light out of darknesse and life out of death But what is faith without 〈◊〉 even nothing for faith worketh by charitie the fist to the Galathians and the sixth verse then as from hence
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
Corinthians the eleventh chapter and the twenty seventh verse among other miseries rekoneth cold and nakedness and as it is in the fifth of the Lamentations and the tenth the Prophet speaketh heat maketh the skin black as an oven so these clothes defended the skin from the offence of all weather For in nature every one nourisheth and cherisheth his own flesh the fifth to the Ephesians and the twenty nineth he nourisheth his belly with meat and cherisheth his back with clothes We doe account our selves debters to the flesh the eighth to the Romans and the twelfth These two are meant by things needfull for the body the second of St. James Epistle and the sixteenth but as it is in the thirteenth of the Romans and the fourteenth Put you on the Lord Jesus and take no thought for the flesh facere non perficere were vain to make a Creature and not to preserv it God will not but here we must learn to take heed that we make it a defence for necessity and not an offence for superfluity the first of James and the twenty first 4. Of Skins The fourth point is that this apparell was made of skins Herein are two things to be learned first that they were skins of beasts and then that the beasts were destroyed the beast was made to be destroyed but man was to be regarded they must die that man may be preserved from death God hath greater regard of us than of all the beasts we are of more value than many Sparrowes the tenth of Matthew and the thirty first he is allowed here to kill beasts for his apparrell and after to make their Tents of skins God hath given us more understanding than the beasts and more wisedome than the fowles of Heaven the thirty fifth of Job and the eleventh The second thing is the quality of the apparrell which is the first that God gave to Man which they weare for his liverie they are coverings of great frugality they are unlike unto ours which are for shew and not for durance It had been as easie for God to have made them of Silk and of Wool But God regarded not the gorgeous shew This simplicity of apparrell confoundeth the multiplicity of apparrell in these daies which they may well call a world of apparrell The gorgeous attire of the daughters of Zion the third of Isaiah and the sixteenth shall be altered to beggerie so that they shall discover their secret parts Here apparrell was made for the body but we make apparrell for apparrell vail upon vail the frugality confoundeth the riotousness and madness of apparrell and this simplicity our sumptuosness we are ashamed of Adams attire but Adam would be ashamed of us and our prodigality This apparrell was without pride Christ commandeth us not to care for our body what to eat or to put on in the sixth of Matthew and the twenty fifth the body is better than rayment but now mens apparrell is much more worth than the body for as farre as earth is from heaven so farre doe we differ in apparrell from the ancient world and now men consume their daies in vanity as it is in the 78. Psalme and the 33 before plainness was sufficient but now cutting and imbroiderie and needle-work on both sides nothing will suffice Esau for his belly sold his birth-right in the twelfth of the Hebrews and the sixteenth Achan for a little costly apparrell lost his soul in the seventh of Joshua the twenty first and with his 〈◊〉 he went to Hell it was a goodly Babylonish garment the simplicity of apparel was from Paradise but the pride of apparel seemeth by that place to be from Babylon The sumptuousnesse of apparel leadeth men into sundrie tentations the first to Timothie the sixth and the eight verse this is it that makes men to be lovers of themselves as it is in the second to Timothie the third chapter It draweth men to extortion but say rich apparel be worn without extortion or oppression or ill means yet it busieth the minde with vain thoughts and hindereth charitable works for often that too is bestowed upon vanitie which might better be bestowed in charity 5. Adam was content The fifth point and last is Adam looked not scornfully upon his apparel but was content with it which few of his posterity are for still though it be never so well yet one way or other they still mislike that is the first Secondly We must think well of such as weare such simple skinnes and not account vilie of them for having such apparel For those that went up and down in Sheeps skins and Goats skins were such quibus non dignus erat mundus of whom the world was not worthy the eleventh to the Hebrews the thirty seventh But he in the sixteenth of St. Luke the tenth verse that fared daintily that was elothed in purple and fine linnnen every day for all this he was not worthy of the world Salomon in his Canticles saith That the Kings daughter is beautifull within God respecteth the inward heart more than the outward shew the glory of apparel of gold or such like But if the hid man of the heart be uncorrupt and a spirit of humility before God is a thing much more set by the first of Peter the third chapter and the fourth verse Now we desire to be like golden sepulchres if the out side be gorgeous we care not how foul and filthy the inside is well therefore say the Fathers that nimia cura corporis ducit incuriam animae too much care of the body causeth the carelesnesse of the soul. Secondly They came hereby into Gods favour by wearing his liverie they became his servants and so of his houshold They are of the Princes house to whom he giveth bread and cloathing the third of Esay and the sixt verse If they were Gods servants then God was their Master and so it is said the sixt to the Ephesians the ninth that the Master of us all is in Heaven Out of these five clauses for things corporal we learn that out devising without Gods making cannot stand but is vain that God regardeth us more than all the beasts he had made he preserveth our life though by their death hence we may learn frugalitie and to flie vanity we may learn contentment and hate of pride hence we may learn that apparel was first instituted to cover lust not to provoke it Spiritual use And further than these literal points we may gather not only a bodily use but also a spiritual instruction He might have taken the hair of the Cammel or the wooll of the Sheep but the covering him with skinnes doth teach him humility to exalt him to glorie hence then may we gather matter of repentance and of humilitie hereby he hath to deject him in four regards the first is That by sinne he lay open in that he was after thus covered it put him in minde of his sinne though
shall leave a seed behinde him Cain and Abell resemble all mankinde Elect Reprobate as the variety in names so in natures and dispositions Secondly you heard that from this tree doe sprout two branches that is a pair of brethren to whom all mankinde may be reduced from whom both Sion the City of God and Babell the City of Satan take their beginning concerning whom in the variety of their names we observed the variety of their natures the one called Cain that is a possession sets out those people whose felicity is to get and which count it the only misery to lose the things of this life the other called Abell that is vanity doth set out unto us those which reckon all things in this life to be vanity as the Preacher teacheth us to value them thereby we considered what account we made both of the one and the other In the world Cain is called a great Jewell and Abell despised as a thing of naught Second and third Division Now we are come to a second and third division 1 In their Trades For in this verse they are divided by their trades and calling 2. In their Religion in the next by their religion and profession in the service of God both which divisions have their ground the second chapter and the seventh verse Man consists of Body and Soul to fill both Earth and Heaven For where man is said to consist of two parts body and soul the one formed of the dust of the earth the other breathed by God that is to shew that as according to Gods commandement the first chapter of Genesis and the twenty sixt verse He hath a care to fill the earth by bringing forth children so he must be as carefull to fill heaven by a second generation that as he was to till the earth from whence his body was taken chapter the third Mans vocation maintain life and religion a spirituall life So he must imploy his study in Gods service from whence he received his soul his care must be not only to leave behinde him a long generation but semen sanctum Mal. the second chapter as they must have a vocation whereby to maintain naturall life So they must be religious and offer sacrifice that leading a spirituall life here on earth they may obtain eternall life in heaven 1. The naturall life then the spirituall and why But as Cain was first born after the flesh and then Abell So alwaies flesh goeth before the spirit nature before grace as the Apostle witnesseth the first of the Corinthians the fifteenth chapter That is not first which is spirituall but that which is naturall and then that which is spirituall Therefore God was first to feed the Israelites with Manna and to give them water out of the rock the sixteenth chapter of Exodus before they would receive the Law which after was published upon mount Sinai the twentieth chapter of Exodus For as the Apostle sheweth there is a debt due to the flesh Rom. the eight chapter which must be paid before the spirit can with quietnesse attend upon Gods service which being provided for the spirit is the fitter to attend upon Gods worship Children are not to be trained up in idlenesse and why Before we come to their severall vocations we have first to consider in generall that Adam would not have either of his children trained up in idlenesse and therefore he sets not only his younger sonne But to labor in a vocation but even his heir to a trade and occupation knowing that whereas God hath ordained that man shall live by some painfull vocation chapter the third there is a thing that both touched him and his the necessity whereof is such as Job saith Man is born to labor even as a bird to flie the fifth chapter of Job and the seventh verse And as he imployeth in trade as well the eldest as the youngest So Abell the good no lesse then Gain the wicked sonne for the godly have no liberty to live without some honest calling and therefore the Apostle saith Let a man abide in that calling wherein he is called the first of the Corinthians the seventh chapter and the twenty fourth verse If the godly may not live idlely much more ought wicked children to be set to some trade of life The second point to be observed is that there is no sooner mention made of the birth of these two brethren but presently the Holy Ghost setteth down their trade commending unto us from Adams example that which Salomon after teacheth the twenty second chapter of the Prov. Teach a childe in the beginning of his waies and he will not depart from it when he is old Seasonable instruction in youth and why for without seasonable instruction children and youth are but vanity the eleventh chapter of Eccle. and the third verse All are not fit for one and the same calling and why Both these sonnes are not set to one vocation to shew that all men are not fit and meet for one and the same calling for as there is this diversity in the earth out of which man is taken that one part of it is sandy some clay and some gravell And as in the heavenly light there is that diversity which the Apostle speaks of the first of the Corinthians the fifteenth chapter and the fourty first verse one star differing from another in glory So the like variety appeareth in the dispositions of men in so much as we see all men are not meet for one thing Fourthly from hence we learn that albeit the labors and trades of men be diverse Callings must be such as God alloweth and are serviceable to the Common-wealth and why yet they must be such as both God alloweth and such as are serviceable to the publique wealth we may not say because Cain a reprobate was a husbandman that therefore God dislikes husbandary for God affirmeth of Noah that he was a just and upright man and yet he was an husbandman Genesis the ninth chapter nor that the office of keeping sheep is therefore lawfull in Gods sight because Abell the just was a sheephcard for Juball the sonne of wicked Lamech was the father of them that dwelt in tents and kept Sheep Genesis the fourth chapter and the twentieth verse and yet himself a wicked man the person doth not make the calling lawfull but it must be taken from God himself and be such as God alloweth touching husbandry Christ saith My father is the Husbandman the fifteenth chapter of John and the first verse and you are Gods husbandry saith the Apostle the first of the Corinthians the third chapter and the ninth verse Therefore the calling of an husbandman is allowable for the other calling God himself is called the Shepheard of Israel the eightieth Psalme and the first verse and Christ saith of his Church I have other sheep which I must gather under my government
ninth verse Another confesseth himself unfit to be a Prophet seeing he was alwaies an husbandman therefore men must followthose trades of life for which they are fit The want of which discretion is the confusion of Church and Common-wealth Inconvenience of the contrary There are saith Salomon that have the price of wisedome in their hands and have not wisdome in their hearts in the sixteenth chapter of the Proverbs Such as have preferment in places where they deserve it no contrary-wise it is a great benefit to the Common-wealth when men set their children to such trades as they are fit for Examples So Jacob seeing that Isaac had great bones made him an husbandman and perceiving that Zabulon delighted in the waters he imployed him in navigation and perceiving that Juda was strong and politick fit to bear rule made a magistrate of him in the fourty ninth chapter of Genesis and the thirteenth verse Which thing when it is not observed when Saul a mighty and strong man fit for war is among the Prophers in the first of Samuell the tenth chapter then is there a great confusion Such as will imploy themselves in the ministery of the Gospell must not be young Schollars in the first of Timothie and the third chapter Nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second of Peter and the third chapter Nor without ground and soundnesse of judgment and knowledge for such undertake that which they are not fit for The conclusion is that which the Apostle St. Paul saith Such as have diverse gifts we should imploy them to the glory of Christ our head from whom we receive them in the twelfth chapter of the Romanes and the sixt verse And that every one as he hath received the gift so he doe dispose and minister the same one to another as God disposeth of his manifold graces in the first of Peter the fourth chapter and the tenth verse Ground of Abells calling keeping sheep The second calling wherein Abell was sent hath this ground the husbandman is occupied in tilling the ground which is a thing without life But sheep are living things and they that undertake to keep them must have an oversight to keep them in order And because they are of all cattell most subject to wander they must be kept in with bands in the eleventh chapter of Zachariah In regard of the great care that shepheards take of their flock the Governors of Common-wealths are termed by the name of shepheards So the Prophet Jeremiah speaking of temporall Magistrates I will give you Pastors which shall feed you with wisdome and understanding in the third chapter of Jeremiah and the fifteenth verse And the false Prophets are called false Shepheards in the eleventh chapter of Zachariah The necessity of temporall and spirituall shepheards and why And of the people that are without a Governor it is said Let not the Lords people be as sheep without a shepheard in the twenty seventh chapter of Numbers And for ecclesiasticall government Christ saw the people As sheep that have no shepheard and had compassion of them in the ninth chapter of Matthew and in the thirty fourth chapter of Ezekiel That which is performed to sheep by the shepheards as the leading of them forth the bringing them in pasture the gathering of them together being dispersed the defending of them from violence All this is ascribed to the Prophets that should teach Gods people and sheep of his pasture The sheep are subject to be torne in pieces by the Bears and Lions in the first of Samuell and the seventh chapter And The fat sheep will kick against the young and weak sheep in the thirty fourth chapter of Ezekiel Against which injuries the shepheard is to defend them which is a representation of that oversight that Magistrates have of the people Therefore God took Moses from keeping of sheep to be governor over his people in the third chapter of Exodus And David from following the ewes great with lamb was chosen to be King over Israel in the seventy eighth Psalme As if by keeping of sheep they had been trained up and made fit to govern men Therefore as in Abell is represented the care and oversighted that temporall magistrates have over their people and subjects So Joseph is called the shepheard of Israel in the fourty ninth chapter of Genesis And Cyrus is called Gods servant and shepheard in the fourty fift chapter of Esay And for ecclesiastiall government that is no lesse set out in the care of shepheards And therefore Christ who is the chief shepheard saith to Saint Peter Pasce agnos meos in the twenty first chapter of John Fuit autem post dies multos quum obtulit Kajin de fructu terrae munus Jehovae Et ipse quoque Hebel obtulit de primogenitis gregis sui de adipe eorum Gen 4. 3. Aprill 22. 1599. THESE two Bretheren as we have heard Abell a patern of the Saints Cain of the wicked are the great patern of the maine division of the world that is Abell is a patern of the Saints and Church of God and Cain of fleshly and wordly minded men Concerning whom from the beginning we have already considered two parts First the disposition of their natures Secondly their vocations Thirdly we are at length come to their Religion which howsoever it be last regarded of men yet ought it to be first in place First provides for religion Secondly for trades and why For howsoever Adam after the fall did provide for Religion in the last place yet as Christ saith Non sic fuit ab initio in the ninth chapter of 〈◊〉 Therefore we are first to enquire of Gods service and after to provide for trades and occupations as the Prophet exhorteth Stand in the way and behold and aske for the old wayes in the sixth chapter of Jeremiah and the fifteenth verse Division in four parts touching this Religion Touching their Religion we have to consider four points First the antiquities and generalities of it Secondly the kindes of it that is Cains oblation and Abell's sacrifice Thirdly the ground and reason why they performed this service to God Fourthly the warrant they had for it 1. The antiquity of it being first First for the Antiquitie of this kinde of worship in offering up to God we are to know that there is no act of Religion remembred in Scripture before this offering of Cain and Abell Examples And therefore the Apostle sheweth that the Sacrifice which Abell offered up to God was the first fruit of faith that ever was shewed in the eleventh chapter to the Hebrews and the fourth verse 1. In the law of nature As it was the first before the flood so in the new world when all things had been drowned with the flood the first service done to God was the offering of Noah upon an Altar which he made as it is in the eighth chapter of
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
the Corinthians the thirteenth chapter would that we should attribute it to sorrow for sin that it was because his sacrifice pleased not God but it is not that godly sorrow but the worldly sorrow that bringeth destruction of body and soul. The carefulnesse of Cains sorrow must be considered by the cause and effect of it Sense of evill the object of sorrow If God be the cause of his sorrow it is not to be commended for although the sense of evill be the natural object of sorrow yet God may be the matter of sorrow As if some good befall our enemie then we have just cause of sorrow but if good befall our brother the law of Nature and Gods law will not suffer us to be sorry for that But to be sorry for the good of our brother that commeth without any detriment or hurt to us that is intollerable and can be no just cause of sorrow and therefore Cain in that he conceiveth sorrow for the good that came to his Brother without his hurt is guilty of a worldly sorrow that is to be condemned The effect of his sorrow may be of two sorts First If he were sory to the end he might punish and be 〈◊〉 of himself for his carelesness in Gods service Godly sorrow then it was a godly sorrow and worthy commendation but if insteed of working revenge upon himself for doing ill it makes him persecute his brother for doing good then it is no good sorrow Secondly If it were such a sorrow as did provoke him to emulation as Gods purpose in receiving the Gentils that 〈◊〉 was to provoke the Jewes to follow their faith the eleventh chapter of the Romans and the eleventh verse then it was a godly sorrow but if it be such a sorrow as makes him worse then it is no good sorrow If we examine Cains sorrow we shall finde first it was 〈◊〉 and therefore evill for if God know not the cause as appeares in that he asks why art thou sorry then no doubt he had no cause to be sorry If we come to the supposed cause of his sorrow it was not any evill that happened on his part for then he would have sought to remove it but the cause of his sorrow was good not the good of an enemie for then it were tollerable but 〈…〉 bonum innoxium such as was not hurtfull to him therefore it was an 〈◊〉 sorrow For the effect of Cains sorrow godly sorrow doth vindicare malum in se the second to the Corinthians the seventh chapter verse the eleventh it hath two effects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not only a grief of heart for sinne committed but a taking of revenge for the same as it makes a man sorry for the sin past so it makes him carefull and zealous of himself for the time to come and this makes the sorrow of repentance acceptable to God Sorrow of envy but the sorrow of envy is no such sorrow Cain was not grieved for that he had not served God as he ought neither took he envy of himself but he doth the more hurt for through envy he slew his brother the first epistle of John and the first chapter so farre was he from being provoked by his example to good Secondly where the effect of godly sorrow is to doe lesse evill and more grod he did not chasten his body and bring it under the first to the Corinthians and the ninth chapter but he proceeded de malo in pejus the first to Timothy and the third chapter The goodnsse of Abels sacrifice did not provoke him to doe good but to doe hurt Why slaies he his brother because his brothers works were good and his own evill the first of John the third chapter and the twelfth verse The Wise man sa th anger is cruel and wrath is raging but who can stand before envy the twenty seventh of the Proverbs and the fourth verse Envy and 〈◊〉 is joyned with murther where anger and envy take place there is nothing but murther therefore they are joyned together the first of the Romans and the twenty ninth verse the fifth of the Galatians and the twenty first verse Examples and this is plain in Esau who so soon as he maligned Jacob for the birthright and blessing vowed to kill him Genesis the twenty seventh This was the effect of the envy of the Sonnes of Jacob against their brother Joseph Genesis the thirty seventh so because David was respected of the people more than Saul of whom they sang David hath slain his ten thousand and Saul but a thousand Saul was moved to envy and sought to make him away the first of Samuel the eighteenth chapter and the seventh and eighth verses And the cause why the Jewes put Christ to death was propter invidiam the twenty sixth of Matthew the eighteenth verse Envy stayeth not it self till it bringeth forth murther and therefore is to be condemned and avoided Envy the daughter of Pride and self-love Touching the originall of envy which as we see is accompanied with such effects it is the daughter of pride and self-love a drop of that poyson where with the Serpent at the first infected Eve and which Adam received from her and was derived from them both to their posterity by means whereof there are as the Apostle saith certain blinde and absurd men the second to the Thessalonians and the third chapter indeed beasts in shape of men so blinded with the love of themselves that they think no man should be respected more tham they they think themselves the only men in the world the twenty first of Job and the first and take to themselves that which God only challengefh to himself Isaiah the fourty ninth ego sum non est praeter me The absurdity of Cain thorough envy and self love was so much that he perswaded himself God ought to respect him though he did never so ill and that he 〈◊〉 not to respect Abel how well soever he did he thought Abel ought not to be better nor offer to God a better facrifice than he But if any man may lawfully strive to please God he is not rightly offended with Abel because he laboured to doe God the best service he could Cains displeasure against Abel was in respect of his good service wherein we see that verified which the Wise-man saith that there are some which fret against the Lord the ninteenth of the Proverbs and the third verse as Jonas to whom the Lord said doest thou well to be angry the fourth of Jonas and the fourth verse but the absurdity of this passion against God is more absurd for as the Rebells spake of Moses in the sixt chapter of Numbers will he put out this peoples eyes so he seeks to take away Gods justice in that he thinks much that God doth regard the good service of Abel We cannot take away his justice no
him for the same should have provoked Cain to a godly emulation debuit fratrem mutatus imitari non amulari I have observed that nothing is done but upon emulation saith the Preacher Ecclesiastes the fourth chapter If that be taken away all desire of virtue will die That which we are to apply from hence to our use is that If Gods doings which are just be subject to the unjust construction of men as it falls out in Cain We ought not to marvel if our doing be hardly censured which many times are wrong notwithstanding howsoever we may rightly be reproved oftentimes for our doing yet God is alwayes to be acknowledged righteous when he is judged Psalm the fifth for he is righteous in all his wayes Psalm the one hundred and fourty fifth and no iniquity in him Psalm the ninty second Tum dixit Jehova Kajino Quare accensa est ira tua quare cecidit vultus tuus Nonne si benè egeris remissio si verò non benè egeris prae foribus est peccatum excubans Gen. 4 6 7. June 10. 1599 WHICH words of God do let us see Cain's sorrow of malice and envy that the sorrow of Cain was not the sorrow of repentance but of malice and envy and therefore he findeth fault with it saying Why art thou wrath and why is thy countenance cast down God knew no just cause of his sorrow and therefore it was not a good and godly sorrow but malicious and full of envy Gods first sermon the ground of all others These words contain a sermon of God and the first that was preached after man was sent out of Paradise and it is the seed-plot of all other sermons that is in the Prophets and Apostles To bring sinners to repentance In which generally we are taught as much as the Prophet after affirmeth of Gods goodness That he delighteth not in the death of sinners Ezekiel the thirty eighth chapter That he will not have any to perish but come to repentance in the second of Peter the third chapter and the ninth verse And hereof we have a plain example in Cain who is the first of all the reprobates which not withstanding God laboureth to bring to repentance Again here we see the blessednesse of mans state for albeit the Angels be of all creatures most excellent yet in these two respects mans estate is more blessed than the Angells For the sinne of Angells is incurable as Jude sheweth Jude the sixth The Angels that kept not their first estate but lost their own habitation are reserved by God in everlasting chains to judgment Whereas the sin of man may be cured Secondly in that God when he was to redeem the world would not assume the nature of Angels but tooke the nature of man in the second chapter to the Hebrews and the sixteenth verse For there is cure and physick for mans sinne as the prophet speaketh Let there be an healing of thine error in the fourth of Daniel and the twenty fourth verse Therefore the people acknowledged that albeit they have trespassed against God in taking strange wayes yet there is hope in Israel concerning this in the tenth chapter of the first book of Esdras And if yee repent iniquitas vestra non erit in scandalum Ezekiel the eighteenth chapter and the twenty second verse Meanes to cure the sin of man There is means to cure the sin of man Thirdly therefore seeing sin is not incurable we may not neglect sinners but must labour to restore them as God dealeth here with Cain And this is the duty 〈◊〉 both the Prophets and Apostles doe stirre us up We desire you to admonish them that are unruly in the first to the Thessalonians the fift chapter and the fourteenth verse And he that converteth a sinner from his way shall save a soul James the fift chapter and the twentieth verse Gods word Physick for the soul. Further we learn that this cure is wrought of God by means of his word for that is the physick of the soul and the balm of Gillead Jeremie the eighth chapter and the twenty second verse And not only by the rod but also by discipline as appeareth verse the eleventh Fiftly As the diseases of the soul are double so is the spirituall medicine of Gods word double 1. of comfort When Adam and Eve were cast down with sorrow for their sinne then God cured them with the word of comfort telling them of the blessed seed in the third chapter of Genesis amd the fifteenth verse 2. of reproofe But here he meeteth with one of another disease and ministreth to him the word of reproofe rebuke and threatnings In respect of the one the word it self is compared to honey Psalm the nineteenth and the tenth verse and in respect of the other the Ministers of the word are called the salt of the earth in the fift chapter of Matthew and the 〈◊〉 verse The one is the word of mercy the other the word of judgment The one is set out by the oyle poured in the wounds of the sick man whose nature is to supple the other is signified by wine which hath a peircing power Luke the tenth chapter Therefore out of Christ's side came out only blood but water also John the nineteenth chapter and the thirty fourth verse There is a cure both by compunction of heart through sorrow in the eleventh chapter to the Romans and by unction that is by the Holy Ghost which anoynteth us with the oyle of gladnesse Therefore we must marke what disease the soul hath for it is as unkindly to heal wounds with sweet words as it is in the sixth chapter of Jeremiah as to apply oyle to those parts that require 〈◊〉 The parts of the sermon are four And by ancient Writers are reduced to these four uses of holy Scripture which the Apostle noteth in the second to Timothie the third chapter and the sixteenth verse To reproofe belongeth Why art thou angry and why is thy countenance cast down To doctrine If thou doe well sbalt not thou be accepted To correction If thou doe not well doth not sinne ly at the dore Lastly for instruction he telleth Cain that albeit the desire of sinne doe assault us yet it shall not have dominion over us Or as other interpret this place it containeth 〈◊〉 motives and arguments why sin should be hatefull to us First because sin is a 〈◊〉 thing and such as no reason can be given for Secondly it will deprive us of our reward Thirdly not only so but we shall be cast down into hell to be partakers of the wrath of God for ever Fourthly albeit the Devill doe labour to make us commit sinne yet the seed of the Woman shall give us grace and strength to resist sinne and the desire thereof In the first part are two questions Question of the minde One of the minde Why art thou angry Quest. of the
verse Fourthly he breaks the bond of nature for the party murthered is his brother and so he becommeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans the first chapter Fiftly he feares not to kill him though he know it will be to the great grief of Adam and Eve his Parents wherein he deals worle than Esau who would not utter his hatred against Jacob till the dayes of mourning for his Father were past Genesis the twenty seventh chapter Sixtly it was not done ex irae impetu but ex odii habitu and against such the Prophet prayeth be not mercifull to such as sinne of malicious wickedness psalm the fifty ninth Seventhly his hatred was not open Cloaked hatred under colour of friendship but cloaked and hidden under a shew of love which makes it more grievous It was not mine enemie that did me this dishonour for then I could have born it It was not mine adversary that exalted himself against me for I would have hid my self but it was thou my companion my guid and familiar friend therefore let death seiz upon him Psalm the fifty fifth and the twelfth thirteenth and fifteenth verses Eighthly this sinne is committed after Gods admonition who had uied all means to draw him to repentance Ninthly not only being admonished but seeing his Father made an example of Gods wrath whom he saw daily labouring and moyling in the earth for his disobedience to God Tenthly that which makes Cains sinne out of reason sinfull Romans the seventh is the cause not for any offence that Abel had committed but for doing his duty in Gods service as the Apostle noteth in the first epistle of John the third chapter and the twelfth verse Wherefore slew he him because his own works were evil and his brothers good Cain Patriarch of hypocrites and persecutors of the Godly As before he was the Patriarch of all hypocrites so here Cain is the Patriarch of all persecuting Tyrants for that he slew his brother for no other cause but for well doing and for this good sacrifice whereby he pleased God Abel the first righteous Martyr And as Abel is said to be the first of all righteous men Matthew the twenty third chapter and the twenty fifth verse so here we see him the first Martyr wherein we see the works of the Devill who is a mutherer from the beginning John the eighth chapter and the fourty fourth verse Anger conceived hatred is murther of the soul. for he did not only murther our first 〈◊〉 in Paradise but he makes Cain a mutherer first of his own soul by conceiving hatred against his brother and purposing his death and then by killing the body of his brother Envy the meanes As this is the effect of the Devill so he makes the sinne of envy the means of which sinne the Wise-man saith Proverbs the twenty seventh chapter and the fourth verse Who can stand before envy there is no way but death with them that are envyed Examples The Bretheren of Joseph were content with nothing but the death of their brother but that two of them did withstand it Genesis the thirty seventh chapter It was envy that made the Scribes and Pharisees crucifie Christ Matthew the twenty seventh chapter Of hatred 〈◊〉 murther We see how Cain proceeded against his brother from envie to anger from anger to hatred and from it to murther these degrees must be observed Note that we may avoid them in our selves because there is no man but may sall as well as Cain except the grace of God doe stay him To conclude It is a necessary point that we consider aright of of this matter for the Prophet complaineth in the fifty seventh chapter of Isaiah and the first verse The righteous perisheth and no man considereth it So it is a fault if we do not consider the death of righteous Abel The Wiseman complaineth in the seventh chapter of Ecclesiastes and the seventeenth verse In the dayes of my vanity I have seen a good man punished in his justice and a wicked man continue longer in his malice This was Abel's case but when a man shall consider that death was at the first inflicted upon sinne because it is the wages of sin Romans the sixt chapter and the last verse and that 〈◊〉 is the means by which death entred into the world Romans the fift chapter and yet that Abel a righteous man is the first that drank of this Cup in the old Testament as John Baptist was in the new it will make him say Hoc est onus Jehovae as it is in the twenty third chapter of Jeremiah and the thirty fourth verse and hic est durus sermo John the sixt chapter The Apostle saith Godlinesse hath promises both in this life and the life to come in the first epistle to Timothie the fourth chapter and the eighth verse and among the promises of this life long life is one in the sixt chapter to the Ephesians and the third verse which God promiseth to them that honour their Superiors On the other side God threatneth that the blood thirsty and deceitfull man shall not live out half his dayes Psalm the fifty fift And yet Cain lived long and Abel a godly man dyed soon Therefore when we see the righteous dye quickly and the wicked live long we must take heed we stumble not at Gods doings but justifie God and acknowledge that he is just and true and every man a lyar Psalm the fifty first Romans the third chapter Therefore to make this point plain it is true long life is promised as a blessing of God which he promiseth to the observers of his command but withall we must know there are certain causes wherein this rule holdeth not true that the dutifull and holy man shall live long in this world The exceptions are First in respect of the parties themselves to whom this blessing is promised It is with a Godly man as with the fruit of trees if after it is once ripe it besuffered to continue on the trees it will be rotten so it is with good men in this world And therefore the Wiseman saith of Enoch that because he lived amongst sinners God translated him and he took him away least wickednesse should alter his understanding and deceit beguile his minde Sapi. the fourth chapter In such a case it is not a benefit but a detriment for a man to live long And there is no man but in such a respect will be content that God shall break promise with him Secondly Another exception is in respect of the punishment of sinne If a party that pleaseth God should by living long become miserable he would not think long life a blessing and therefore God in mercy took away good Josiah that he should not see the miseries that were to come upon the Jews by the captivitie in the second booke of Chronicles and the thirty fourth chapter this favour he vouchsafed to that godly King
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
excrements of the mysticall body The place whither he depaited was The land of Nod. As it is said of Cain that he went out so so also of St. Peter but for a diverse end Peter went out and wept bitierly Matthew the twenty sixt chapter and the last verse but Cain went not out to bewail his sinne as Peter did but to settle himself in some other place Cain's terminus ad quem is he land of Nod which is situate towards the east side of Eden Where in two things First The place it self Secondly The situation For the place it sell There are of the Interpreters that take it to be no certain land from the word Nod which signifieth to wander as if the meaning were that Cain according to the sentence that he should be a 〈◊〉 and exile went out to wander from one place to another But that cannot be in as much as Nod is said to be a land on the east side of Paradise It is further said that being there he built him a City not that he stayed there for he was alwayes removing and fleeting from one place to another It was before the deluge so called of Cain whose state of life was to wander up and down but 〈◊〉 was called Babel And it is said to be castward toward Eden Wherefore by the framing of his journy to that place which carrieth the name of pleasure it appeares that Cain did not settle himself to repentance for then he should have gone into the Valley of Achor Hosea the second chapter Or into the valley of tears Psalme the eighty fourth that is as far from Eden as he could because a place of pleasure is unfit to repent in He that will repent must get him into the wildernesse alone and there bewail his sins He could not goe to Eden for there was an Angel set with a shaking sword to keep the way of the tree of life Genesis the third chapter but toward the east side of Eden So we see Cains purpose was not Gods purpose The purpose of God in allowing unto Cain life was that he might have time to repent But Cains purpose is that he may plant himself on earth and enjoy pleasures These are the wayes to the which there belongeth a woe as the Apostle sheweth Jude the eleventh verse The sinne of pleasure which is Cains sinne The sinne of gain which was Babylon's sinne and the sinne of ambition which was the sinne of Korah These are the three wayes of the world The lust of the flesh the lust of the eyes and pride of life in the first of Saint John the second chapter Which are not of the Father but of the world Where it is said he went to the side of Paradise the Holy Ghost giveth us to understand that Cain may 〈◊〉 set himself in some kinde of 〈◊〉 delight but not in Paradise it self that is in no true and sound delight Again Whereas Cain being now fallen from hope of eternall and spirituall things takes his journey to the east we see he is the first of those that are content even for to enjoy the warmnesse of the sunne to leave the presence of God and for to get a little pleasure for a time will forgoe that which is incorruptible and indures for ever Such men are like those whom the Prophet 〈◊〉 in the eighth chapter of Ezekiel and the sixteenth verse having their backs toward the temple and their faces to the sun rising to worship the sunne Even so Cain by leaving Gods presence doth give over eternall things and seeks for temporall And so we see what is Cains error both in departing from Gods presence and in removing to this place Adam and Eve and Seth which then represented the Church were upon the west side of Eden Cain and his crue keeps in the east side that is the wicked have the better part in the things of this life for their portion is in this life Psalme the seventeenth but the portion of the godly is not in the pleasure of this life but in the land of the living where they have laid up for them things which eye hath not seen the ear hath not heard nor mans heart conceived in the first epistle to the Corinthians the second chapter The wicked in their life time receive pleasure but after indure everlasting pain but the godly that sufer affliction in this world shall in the world to come be comforted as it is in the sixteenth chapter of Luke From hence we learn That we must not depart from Gods presence as Cain did without just cause If we doe it must be to bewail our sinnes with bitter tears as St. Peter If we goe from Gods presence we shall finde the land of Nod that is a place that shall afford us no contentation or rest It shall be with us as it was with Agar to whom the Angell said in the sixteenth chapter of Genesis and the eighteenth verse Whence comest thou and whither goost thou So we shall be in continuall motion and never have rest First Because we can never in this wicked world attain to any perfection of pleasure our desires are never satisfied for it is true of all men as one saith quando habent quod voluerunt non habent quod volunt Secondly Because they are all their life in fear of death Hebrews the second chapter We see our state represented in Jonah when he fled from the presence of the Lord he thought he should have come to Tarshish but he found himself in the land of Nod that is of thraldome and misery being tossed on the Sea Jonah the first chapter and the third verse for Gods presence is Seth's land that is a land of foundation it is the Country of Noah for it giveth rest it is the City of Salem that is of peace But if we leave Gods presence we shall not finde any land of foundation rest or peace If as Jeremy willeth We stand upon the old wayes and ask for the good wayes and walk therein Jeremiah the sixt chapter and the sixteenth verse if as Christ bids us We take up the yoke and learn of him we shall 〈…〉 to our souls 〈◊〉 the eleventh chapter but if we 〈…〉 Cains Country we shall have no rest day not night 〈◊〉 the sixteenth chapter and the thirteenth verse As for peace the prophet saith non est pax impiis dicit dominus Isaiah the fifty seventh chapter that is seeing they will depart from Gods 〈◊〉 they 〈…〉 Cains Land for they are as the raging Sea which is 〈…〉 and as the 〈◊〉 in the water never rest but shoot by 〈◊〉 〈◊〉 wicked of the world we see this working they desire 〈…〉 more For he that 〈◊〉 silver shall not be satisfied with 〈…〉 astes the fifth chapter and the 〈◊〉 they never finde any 〈…〉 cause their desire can never be satisfied Wherefore as Cains Land was Nod so Nimrod Cains Successor had 〈◊〉 for his Country that is confusion and
take the sword and revenge his own quarrel but in case of necessity when there is none to defend it is lawfull to use the Sword for his defence It is not lawfull originally for Cain to make his 〈◊〉 his Wife as the Fathers prove Genesis the 2. chapter and the 4. verse so where God saith therefore shall a man leave his Father and Mother and cleave to his Wife his meaning is he will not have friendship kept within one Familie but will have men so to marry that 〈◊〉 Families may be linked together in love Again where both in Genesis the second chapter and Matthew the ninteenth chapter it is said they two shall be one flesh that is not true where Brother and Sister are joyned together for they are one flesh already in as much as they are born of the 〈…〉 Therefore where there is unity of blood between such 〈◊〉 is no lawfull marrying but necessity is without law and therefore Cain is dispensed withall because necessity caused him Touching the mixture of Brother and Sister it is 〈◊〉 to the Lord and his soul abhorrs it Leviticus the 〈◊〉 chapter and the twenty third verse but if this kinde of copulation were originally lawfull it would not be so abhominable that he would punish it in such sort Besides we see this is a thing so unlawfull that John Baptist chooseth rather to hazard his life than he will suffer this sinne unreproved which he would not have done but that it was originally unlawfull for Herod to have his Brothers Wife Matthew the fourteenth chapter For the knowledge Cain had with his wife we see that as Adam when he was cast out of Paradise knew his Wife so Cain being departed from Gods presence to a Land of trouble and disquietness having lost spirituall comforts seeks for rest in carnall delights For the procreation of Children as Sarah speaks Genesis the eighteenth chapter is an act of pleasure which albeit it be lawfull for Adam a repentant sinner yet not for Cain being in that state that he was for in the time of repentance the Bridegroom must come forth of his Camber and the Bride out of her Bedchamber Joel the second chapter and the sixteenth verse and they that are married may not so give themselves over to the flesh but that upon speciall cause sometime they give themselves to prayer and fasting in the first to the Corinthians the seventh chapter and the fifth verse but Cain standing as he did at this time transgresseth the Command of God And yet touching the third point Gods goodness appeareth herein that for all that he so blesseth 〈◊〉 which was unlawfull that she conceiveth It was in Gods hand and his sinne deserved it that she should have been barren for Jeremiah the twenty second chapter in the second of Samuel the sixteenth chapter the sinne of Jeconiah and Michal is the cause of their barrenness Therefore in Gods justice it is a due punishment to all sorts not to have Children but yet as he brings light out of darkness so to shew he can of evill Parents bring forth good Children he gives Cain issue as he brought good Ezekiah out of Achan and Josia out of Ammon For this cause he gives the wicked Children as also in this regard to shew that he is able to break the Serpents head not one way only by killing sinne in men but by making them examples of his justice as in Pharaoh Romans the ninth chapter For this cause have I stirred them up even as we see the bodies of Malefactors are given to Chyrurgeons for Anatomies that in them men may see the state of our bodies and so it may be for the good of others For as it were inconvenient that evill Parents should only have evill Children because by this means evill would be infinite so it is as inconvenient that good Parents should have none but good Children for so that which is of grace would be ascribed to nature And so we see that albeit the act be unlawfull and the seed stolne yet being cast into the ground we see God so blesseth it that it is fruitfull The fourth point is that Cain called his Sons name Enoch the meaning whereof is a dedication or consecration and this gives hope as if there were some goodness remaining in Cain for those things that are built to be dedicated are Altars and Churches things for Gods use as Noah built an Altar and offered burnt offerings Genesis the eighth chapter but that which Cain built is no Altar but a City and we know Cities and Towns are dedicated to the world and the consecration that he makes is to no God except he make the world his God Philippians the third chapter his position is that gain is godliness in the first to Timothy the fourth chapter and therein he bestowes his service But after we have another Enoch so truly called Genesis the fift chapter the Son of Seth who did not depart from Gods presence as this Enoch did but consecrated himself to God and became a Preacher of righteousness who as well by his preaching as by uttering the censure of excommunication behold the Lord commeth with a thousand of Angels as Jude speaks dedicated himself to the Church but the first work that Cains Enoch sets himself about is the world This is the difference between Cains Henoch and Seths Henoch the one builds a City on earth the other seeks for a City from above whose builder is God So that there is no hope of Cains return he consecrates his Sonne and City but it is to the wrong God if to any Secondly Touching the building of the City which is a matter respecting the world before wee come to that we must know there was now a great distance of yeeres betweene the time that Cain knew his wife and the time that hee built the City for hee built not the City only for himselfe his wife and childe but was now grown to bee so great a number that hee must have a City to place his posterity in for God respecting mankinde rather then the sinne of man made the seede sowne plentifull They that came of Abraham Isaac and Jacob came but to twelve and in few yeeres of those twelve came seventy five and for the increase of mankinde Hee makes the barren families like a flock of sheepe as it is in the hundred and seventh Psalme Therefore when Cain was grown to so great a multitude he built him a City It is true of Cain which the Apostle affirmeth Hebrews the third chapter No man departs from God but by an evil heart of unbelief So Cain thinks that albeit God hath cursed that part of the earth where Adam was yet it may be the Land toward the Sun rising may be better and therefore he makes triall like the Isrealites which being forbidden to keep any of the Manna till morning for all that would trie whether it would be full of worms and being forbidden to
his speech Matthew the twenty sixt chapter so by a mans talk it will appear how his heart is affected His speech consists first of a preface Heare my voice ye wives of Lamech hearken to my words Secondly the body of his oration I have killed or will kill a man in my wound and a young man in my hurt Thirdly If Cain shall be avenged seven times then Lamech seventy times seven times In which words he saith in effect that he will neither doe right not suffer wrong His Preface we see is a solemn and grave Speech as if Solomon himself were delivering some great piece of wisedome or as if some Prophet were to declare some weighty matter in the name of the Lord. That we may see that the wicked are as carefull in stirring up the hearers to hear their blasphemies as the Prophets and Saints of God are to crave attention to their heavenly doctrine They are like the words of Jacob to his Children Genesis the fourty ninth chapter and the second verse Hear ye Sonnes of Jacob hearken to Israel your Father where to hearken is more than to hear and the speech is more than the voice whereby Lamech willeth his Wives with all attention to bow their eares to that which he saith which sheweth that he imagined that which he spoke was some great matter whereas indeed it is nothing but a vain boasting of his power that he can doe mischief Psalm the fifty second for the Prophet saith That the great men speak out the corruption of their hearts and they wrap it up Micah the seventh chapter and the third verse and so doth this great Gyant Lamech we see by his words he hath this opinion that he ought to be heard being a man of this power For as the Wise-man saith of the practise of the world If the rich man speaks all must hearken to his word but the poor when he speaks cannot be heard but see what is the effect of his speech for all his good preface therefore we must not presently impute wisedome to every one that beginneth in this solemn manner Of the body of his Oration be two parts First a proclaiming to the world What he will doe if he be touched Secondly If Cain be avenged seven times then Lamech seventy times seven fold Of the former there are two readings the one is I have stain a man being but wounded and killed a young man in my hurt The latter is I would kill a man If it be the former it is a Commemoration If the latter a Commination wherein he breatheth forth threatnings as Saul did Acts the eighth chapter against any that should doe him wrong The one is a bragging of his strength that he feels himself so strong as if he were wounded yet he is able to be avenged of him that shall touch him The other shewes his vindicative spirit that is so far from suffering that if he be but touched he will kill he threatens pro vulnere mortem In the first by that which the Apostle saith in the second to the Corinthians the tenth chapter That if God give strength and power to any man it is not to destroy but to 〈◊〉 We see it is no true boasting which Lamech makes he doth not boast aright that saith he is of strength to doe hurt the commendation of strength is not in killing and wounding but in saving and defence For the second interpretation we are to know it is no just dealing to kill him that hath but inflicted a wound for justice is there should be talio wound for wound and not death for a wound If it be read as the Fathers read it I have killed a man in my wound then it is a confession Now we know confessions proceed of repentance but that was not the cause of Lamechs confession for then he would not have chosen these confessions but it is in the spirit of arrogancie that he confesseth to his wives what he hath done He saith that when he had killed one man in his wound then he proceeded to kill a young man that is he added blood to blood It is enough for a man to sinne though he doe not brag of it but when they doe as the Sodomites did that is praedicare peccata sua Isaiah the third chapter and the ninth verse then they are come to the 〈◊〉 of wickedness if they brag of their sinne and are so far from sorrowing for their finne that they seek applause for it as if they had done well This preaching of sinne and that rejoying in wickedness which the Wise-man speaks of Proverbs the second chapter and the fourteenth verse exultat in rebus 〈◊〉 falls upon none but such as are in profundo peccatorum that is grievous sins and at the pitch of all naughtiness Naturally men are ashamed of sinne and it is a signe of grace so to be affected therefore the Lord saith Jeremiah the eighth chapter and the twelfth verse Were they ashamed when they had committed abomination but where instead of covering their faces with shame for sinne Men have 〈◊〉 foreheads and will not be ashamed Jeremiah the third chapter and the third verse that is a sinne out of measure sinfull for shame is a 〈◊〉 of that singultus cordis that is of that inward grief of heart in the first of Samuel the twenty fift chapter which they conceive that they have offended God but when instead of sorrow and shame there is an exaltation or rejoycing of the evill they have done and a hardness of heart so as they cannot be touched with any grief of their 〈◊〉 These are the tokens of one that is past grace and these appeared in Lamech of whom the Apostles words are verified That his shame is his glory Philippians the third chapter In both these he justifieth Cain for he was ashamed to confesse that he had killed Abel and therefore answered the Lord I know not am I my brothers keeper and after he is very sorry and greatly cast down and therefore saith My sinne is greater than can be pardoned This is it we learn in the 〈◊〉 part The second is worse for where there is no shame there may be fear He that hath lost shame for 〈◊〉 is like the beast 〈◊〉 the 〈◊〉 ninth for the beast is not ashamed of any thing but though 〈◊〉 beasts be without shame yet they have fear for they will 〈◊〉 willingly run into the fire it is so terrible to them therefore he that feareth not when he 〈◊〉 the danger of sin he is 〈◊〉 than a 〈◊〉 yea than the Devils themselves Who 〈◊〉 and 〈…〉 the second chapter Therefore where as 〈◊〉 is not 〈◊〉 to kill and murther him that should but wound him having not 〈…〉 That if a man 〈◊〉 evill sinne 〈◊〉 at the dore but 〈◊〉 an 〈◊〉 of Gods wrath upon Cain for murther that is a sign that his 〈◊〉 is greatly hardened A man would think the very 〈◊〉 of 〈◊〉 〈◊〉 be
therefore they would have another seed like the starres of heaven such as should have their conversation in heaven it is that which the Prophet tells us there is semen nequam Isaiah the first chapter that is a naughty and corrupt seed such was the seed of Cain and there is semen sanctum Isaiah the sixt chapter such a seed was it that Adam desired Cain was a naughty seed but they would have a holy seed for there is not only good seed but tares as Christ sheweth Matthew the thirteenth chapter Such is the difference that is in seeds A holy seed is such as shall sinne but yet shall not doe sinne in the first epistle of John the third chapter that is not operarius iniquitatis Matthew the seventh chapter because the seed of God is in them but they that sell themselves to all manner of sinne are the corrupt seed such as power out themselves to all wickedness because they have not the seed of God in them but the Serpents seed of whom it may be said verò ex patre Diabilo estis John the eighth chapter Fiftly This other seed might be another seed yet not like Abel that is a seed more civill and temperate in the course of this life than Cain was and his posterity but they desire a seed for Abel that is such another seed as Abel was They desire a Child not simply but pro Abele that is such a Child in whom they may finde the spirit of Abel that they might say here is another Abel that though Abel be taken off yet there might another like Abel be ingraffed The last point is in these words For Abel whom Cain 〈◊〉 There were many things that Cain could endure well enough in Abel but the cause why he 〈◊〉 him was for that he had a desire to please God and to sacrifice to him in the best 〈…〉 could his desire was to offer plurimam hostiam 〈◊〉 the eleventh chapter and the fourth verse that is a Sacrifice that should be in 〈◊〉 more and in quality de 〈◊〉 of the best of his sheep so they would not only have one religious as Abel but one that should be opposite to Cain and as it were the Heir of Abels 〈◊〉 one that might accomplish that which was lacking on Abels part in the first to the Thessalonians the third chapter and the 〈◊〉 verse 〈◊〉 as then he that was born after the flesh persecuted him 〈◊〉 was born after the spirit Galatians the fourth chapter so they might have one to maintain his quarrel and might uphold that holy seed Concerning which as God hath a purpose that the patience of his Saints should appear Romans the ninteenth chapter 〈…〉 patientia Sanctorum for which cause he suffers Abel to be 〈◊〉 so he will have his providence appear too and therefore he sets up Seth so as Tubal-Cain with all his armor shall not remove him So we see in every of these words there is a power They would have this other seed like Abel in all things saving in this that Abel was but shewed only to the world but they would have Seth a permanent seed So doth God make the distinction between his Saints to some he saith as to Peter John the twenty first chapter Follow me that by thy death thou maist glorifie me Of others he saith as of John the Evangelist I will have thee tarry still that is he will have some Saints to be 〈◊〉 as Peter and others he would have to live out all the dayes of their life as John the Evangelist and John that dieth in Domino is no less blessed 〈◊〉 Peter that dieth pro Domino So 〈◊〉 he would have Abel 〈◊〉 taken a way and 〈◊〉 to live out the course of nature yet the one is no lesse acceptable to him than the other Lastly These words contain a plain 〈◊〉 of Eve not only in regard of her stile for of Cain she said I have obtained a man of the Lord but of Seth Deus posuit The one is 〈◊〉 Evae the other positio Del. But in regard of that account which now she makes of Cain Why should not Cain be still her Jewell as before for he lives still and hath a great and mighty seed She faith the cares not 〈◊〉 him for that he is cut off from Gods Church a stranger from the promises of God And as for Abel whom before she 〈…〉 now she desires one like him though he should be 〈…〉 Abel 〈◊〉 So she condemnes her self for having so great a 〈◊〉 of 〈◊〉 〈◊〉 Wisedome at last is justified of her Children For a time 〈◊〉 〈…〉 accounted of but at last Abel shall be found to be 〈…〉 case Out of which we see that which the Prophet 〈◊〉 That men must not make too much 〈◊〉 in 〈…〉 Isay 〈◊〉 twenty 〈◊〉 chapter if the Lord 〈◊〉 and come not so soon as we 〈◊〉 we must wait and he that 〈◊〉 will come Hebrews the second chapter Give not over if Abel be lost God will provide another seed Secondly We see here the propriety of the Church it is a thing set as the Prophet speakes in the twenty eighth chapter of Isaiah I will lay a Stone in Sion a chief corner Stone upon which Stone the Church is built so as the gates of hell shall not prevail against it Matthew the sixteenth chapter Therefore the Apostle saith Colossians the first chapter the faithfull are radicati fundati in fide whereupon it followeth that as God himself is from everlasting and world without end Psalm the nintieth so he will be with his Church to the end of the world Matthew the eighteenth chapter so we see there is a reward for the righteous though he were killed touching the body yet he lives still in heaven And now in as much as there is one like Abel he revives in earth and so he hath his reward in heaven and earth Howsoever before Cain was preferred before Abel yet now by the testimony of Adam and Eve is counted one not worthy the ground that he treads upon but Abel is acknowledged to be a great blessing and therefore hath his desire one like him Sed ipsi Schetho genitus est filius cujus nomen vocavit Enoschum tunc coeptum est invocari nomen Jehovae Gen. 4. 26. Februar 17. 1599. YOU see here that albeit Moses might have deferred these two verses to the next chapter wherein he drawes down the genealogie of the godly seed yet he could not contain himself but before he concludes this chapter he will make some mention of some that regard the worship of God as well to shew that God did not clean forget his promise and his people as also that he might counterpoise the evill of the wicked that went before as last of all that he might make a good conclusion that as he had a good beginning in Abels oblation so he might end it well in the invocation of Enosh and he doth end
is to be praised would not accept their praise but answered them Why tempt ye me O ye Hypocrites And when one said to him Magister bone good Master which was a praise of simplicitie not of hypocrisie as the other he refused it and said Why dost thou call me good Mark the tenth chapter When one said Blessed is the womb that bare thee he repelled that saying Nay rather blessed are they that hear the word of God and keep it Luke the eleventh chapter and the twenty eighth verse For as the shewing of the Kings treasure was the means of the betraying them Isaiah the thirty ninth chapter so when we shew our good works with a desire to be praised for them it takes away all commendation from them This thing being dangerous if notwithstanding we be desirous to have our good deeds seen that shall be fulfilled which Sirach saith He that loveth dangers shall perish therein Qui amat periculum peribit in co cap 3. 27. But to disswade us from this the Apostle saith Be not desirous of vain glory Galatians the fift chapter and Philippians the second chapter and the third verse The Preacher saith all is vanity which men seek after in this life and therefore concludes Time Deum Ecclesiastes the twelfth chapter to teach us that without God all the praise of the world is but vanity Now as we fail in having respect to God First when we make not him the fountain of our praise Secondly if we make him not the end of it so in doing good works to be seen we commit two vanities First when we content not our selves with this perswasion that God sees our works and will reward them unlesse man see them and praise us for them The tryall whether we make God the fountain of our praise is if we seek it by wayes agreeable to his will not by wickednesse Secondly not by vanity for his delight is not in beautie riches or strength he delighteth not in any mans Legs in the hundred and fourty sixt Psalme Thirdly not by falshood as the Apostle saith I will not glory of any thing which the Lord hath not wrought by me in the second to the Corinthians and the eleventh chapter Hereby we shall seek the praise of God rather than of men in the twelfth chapter of John nay though they seek praise by righteousnesse and doing good works yet they make not God the fountain of their praise the Hypocrites when they would be praised did those works that were most glorious as to offer sacrifice in the temple but they neglected mercy and justice which are the chief things that God respecteth in the twenty third chapter of Matthew They washed not their hearts in the fifteenth chapter of Matthew which God especially regardeth but looked only to outward things and they that doe mercy and justice which are the chief things of the Law yet they will not doe them but when they may be seen Whereby they shew that they make not God the fountain of their praise and so the praise they seek for is hatefull to God Secondly this desire of vain glory is injurious to God when we make not him the end of our praise for we may doe good works coram in the sight of men but not with purpose to have them seen that so we may receive glory For God hath given us the joyes and use of all his Creatures but reserveth the glory of them to himself therefore the Apostle saith howsoever ye have the joy of Gods Creatures in eating and drinking yet let God have the glory Doe all to the glory of God in the first to the Corinthians the tenth chapter and the thirty first verse For though he giveth us the use of all things yet gloriam meam alteri non dabo in the fourty second chapter of Esay Therefore if we doe good works to commend our selves and not to glorifie God we are injurious to him for he hath testified that he will not give his glory to any other And therefore Peter and John say It is not by our own godlinesse that we have made this man whole but it is the name of Christ and faith in him that hath raised him in the third chapter of the Acts Therefore not only Nabuchadnezar when he snatched Gods glory to himself was punished in the fourth chapter of Daniell But even Herod also because he did but suffer that glory to rest upon him that was attributed to him by others when he should have ascribed all to God in the twelfth chapter of the Acts and the twenty second verse Then as it is injurious to God so it is hurtfull to our selves for though we see many miracles wrought by Christ yet they are afraid to confesse and believe him Because they love the praise of men more than the praise of God in the twelfth chapter of John and the fourty third verse And therefore Christ saith How can you believe which seek glory one of another and seek not the honor that commeth of God alone quomodo potestis credere qui gloriam sibi quaeritis in the fift chapter of John and the fourty fourth verse Secondly as it is an obstacle to grace so it is a provocation to all wickednesse For the Jews doubted not to crucisie the Lord of glory to get praise of the wicked Secondly that we may doe this Christ willeth us to take heed for there is a double corruption in us First a rebellion against Gods precepts which make us say quare as Pharaoh in the fift chapter of Exodus and the second verse Who is the Lord that I should hear his voice And as the Scribes and Pharisees said to Christ By what authority doest thou these things in the twenty first chapter of Matthew and the three and twentieth verse Secondly the blindnesse of our understanding which makes us ask quomodo which is the question of ignorance so that it is not without cause that he bids us take heed that we beware of this sinne as being a hard precept both for our rebellion to yeeld unto and also in regard of our ignorance which is such as we cannot see how it should be lawfull to seek praise by well doing the hardnesse of avoiding this sinne is of two causes First it ariseth from the nature of sinne it self for as we are corporall and visible so we are most affected with those things that are visible as John reasoneth He that loveth not his brother whom he hath seen in the first Epistle of John and the fourth chapter whereupon it commeth to passe that our corruption that though we believe the reward of God to be great yet because it is invisible and the worlds reward is present therefore pleaseth us more Secondly from the originall of vain glory for when the woman looked upon the fruit albeit it greatly pleased her yet that which did strike the stroak was eritis sieut dii in the third chapter of Genesis the hope of present
and though they had yet this reward doth not last for ever Honor fugientem sequitur sequentem vitat We see Saul Judas 〈◊〉 and Saphira while in hypocrisie they made a shew of good works to procure themselves glorie were disappointed and they 〈…〉 of God upon them But though it have a 〈…〉 yet not 〈◊〉 Patrem vestrum 〈◊〉 Which is 〈…〉 That if they have glory yet it is not God 〈◊〉 gives 〈◊〉 this 〈◊〉 And as the 〈◊〉 of Manna was a figure that it came not 〈…〉 blessing of God Exodus the sixteenth chapter And when the Manna of the wicked 〈◊〉 it is a signe that it was not Gods gift 〈◊〉 the tenth chapter So in that the glorie of hypocrites doth not 〈◊〉 it is a token that it is not a praise given them of God Again it 〈◊〉 That though 〈◊〉 have a reward in earth yet not in 〈◊〉 for then to hypocrites that say we have cust out Devils and preached in thy name he shall say Depart from me I know ye not Matthew the seventh chapter Secondly Note how powerfull this perswasion is to make us avoid vain glory and the desire of it Here Christ saith non habet is mercedem ye have no reward In the next verse he saith you have your reward habet is mercedem to shew that the worldly reward is nothing in respect of the heavenly reward that God will give Gods reward is by grace in this life for to them that forsake father and mother he promiseth an hundred fold Matthew the nineteenth chapter and the twenty ninth verse Then by glory in the world to come the glory of a Kingdome Luke the twelfth chapter It is my Fathers pleasure 〈◊〉 give you a kingdome Than which glory none is greater and therefore he will say Come ye 〈◊〉 possesse the kingdome Secondly such a Kingdome as shall be void of all affl ction that might take away the glory I know the afflictions of this life are not worthy of the glory to come Romans the eighth chapter And howsoever no Kingdome is so glorious but either eye hath seen or care hath heard or at least the heart may conceive of a Kingdom of more glorie yet such is the glory provided for them that by well doing seek the praise of God and not of men as neither eye hath seen the first epistle to the Corinthians the second chapter and the ninth verse So that if we knew the gift of God John the fourth chapter if it would please him to open the eyes of our minde that we might see the excellencie of the Heavenly reward Ephesians the first chapter and the eighteenth verse and the basenesse and uncertainty of the worlds gift we would not only not desire but even carefully avoid and be afraid of the worlds glory and would abhor the desire of it as a thing not only injurious to God but hurtfull to our selves Operemini non cibo qui perit sed cibo illi qui permanet in vitam aeternam quem filius hominis dabit vobis hunc enim Pater obsignavit id est Deus John 6. 27. Novemb. 6. 1598. THese words are the beginning of that long Sermon which Christ made concerning the bread that comes down from Heaven the occasion whereof was the flocking of the multitude to Christ for that they had been partakers of the feeding of the loves and for that Christ saw them so earnest in seeking after material bread he takes occasion to put them in minde of a more excellent bread which they should labour for For whereas the names of the good things in this life were given to spiri ual things As that godlinesse is gain the first epistle to Timothy the sixt chapter That to 〈◊〉 in good works is true riches the first epistle to 〈◊〉 the sixt chapter and the eighteenth verse That to be decked with virtue is the beauty that doth indeed adorn both men and women the first epistle of Peter the third chapter and the fourth verse It appeareth that howsoever these corporal blessings doe carry the names of good things yet they are not so truly called but the truth thereof is comprehended in spiritual good things whereof the good things of this life are but shadows Christ by that water which the Samaritan came to draw took occasion to speak of the water of life whereof whosoever drinketh shall thirst no more John the fourth chapter and the fourteenth verse And by the bread which the Capernaites sought after took occasion to stirre them up to seek for the bread of life So should we from the outward things which we enjoy for the maintenance of the life present gather spiritual meditations of true good things necessary to the life to come Secondly These words depend upon the former verse Wherein Christ seeing them flock unto him said reseek me not because ye saw the miracles but for that ye eat of the loves Upon which words as he concludes with this exhortation Labour not for the meat c. So before he gives them this counsell he sets down the reproof Where Booze chargeth his servants concerning Ruthe that they should let her gather and not rebuke her the word signifieth to confound or put to shame Ruth the second chapter and the fifteenth verse the reason is because we are all ashamed of reproof Christ though he had no wounds by sinne was contented to be baptized as if he had been a sinner but we that have the wounds and sores of sinne cannot abide the plaister of reproof but think it a shame to be rebuked when we offend But Christ before he counsels them doth think good first by reproof to put them to shame And it is a shame to them in two respects First That in the heat of their Religion and devotion when they would seem most devout Christ chargeth them with hypocrisie Ye seek me not for the miracles that by them ye may beleeve but for the meat Secondly They are put to shame the more for that he doth not lightly touch them and glance at their hypocrisie but doth accuse them in vehement and earnest manner Verily verily I say to you the twenty sixt verse but Christ doth rebuke them for another end Howsoever it be a good effect that men be made ashamed of their sinne by reproof yet is it not the last end Christ doth it not to confound but rather to amend them and therefore exhorts them that they should chiefly labour for the meat that perisheth not as the Apostle in one place saith hoc loquor ad pudorem the first epistle to the Corinthians the sixt chapter and the fift verse doth elsewhere say I write not these things to shame you the first epistle to the Corinthians the fourth chapter So Christ to these men saith I speak not this for your confusion but for your amendment So that albeit they were guilty of hypocrisie yet not desperate hypocrites for Christ had some hope of them and therefore ceaseth
Christ which wee should chiefly desire to see is that joyfull day of his birth whereof the Angels brought word a day of great joy to all the people that this day is born a Saviour Luke the second chapter In the desire it self we are to consider two things First the Degree Secondly the Manner of this Desire First for the Degree It is noted in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is leaped for joy of that day in regard of the great benefit which should come unto the world by Christs birth Which joy the babe John Baptist expressed who before he was borne leaped in his Mothers womb Luke the first chapter and the fourty first verse The joyfull desire here mentioned is as St. Peter speaks a joy unspeakable and glorious the first epistle of Peter and the eighteenth chapter To teach us that the day of Christs comming in the flesh is a day most of all to be desired and a matter of the greatest joy that can be Secondly For the Manner of this Desire It was a desire joyned with trust and confidence without which our desire is in vain be it never so hot Abrahams desire of seeing Christs day was joyned with hope that he should see it which he so much desired The Creatures desire to see the day of their redemption for they groan Romans the eighth chapter but this desire is without hope These desires are both to be seen in Jacob For when his sonnes being sent from Joseph told him that Joseph was alive and was Governor in the land of Egypt his heart wavered Then he had a desire to see Joseph but it was not joyned with hope for he beleeved them not But when they told him Josephs words and shewed him the Chariots that were sent for to bring him then he had a desire with hope and his spirit revived within him Genesis the fourty fift chapter and the twenty sixt verse The hope that he conceived of seeing him whom he desired to see made him rejoyce Touching the Reason of this desire he had sufficient matter of present joy for he was exceeding rich in Cattel and Silver and Gold Genesis the thirteenth chapter and the second verse Why then doth he long after a joy to come The reason is though God had blessed him with aboundance of temporal blessings yet he considered a day would come when his present joy should be taken from him John the sixteenth chapter Therefore he desires a joy that had a foundation that is not earthly but heavenly joyes Hebrews the eleventh chapter Such as should not be taken from him John the sixteenth chapter and the twenty second verse as Job knew that his Redeemer lived Job the nineteenth chapter So Abrabam desired a Redeemer and such a one he had For thus saith the Lord which redeemeth Abraham Isaiah the fourty ninth chapter and the twenty second verse That might redeem his soul from Hell Psalm the fourty ninth And his body out of the dust of death Psalm the twenty second for he confessed himself to be both dust and ashes Genesis the eighteenth chapter Dust in regard of his nature and therefore subject to corruption but ashes in regard of his sinnes by which he is subject to everlasting condemnation in respect of both he desired a Redeemer that might deliver both his body from death and his soul from destruction that might say revertite silii Psalm the ninetieth and the third verse He considered he needed a Redeemer for his soul and body that he might not be dust and ashes and therefore exceedingly desired one that would deliver his soul from being ashes and his body from the dust Secondly It is said of Abraham that he saw Christs day the notice of Gods eternal mercie herein was Abrahams desire by whose example all that will see Christ must first desire the sight of him as he did Et desiderium sit eum spectare Though Abraham did not actually see Christ in the flesh yet he had a desire which was all one as if he had seen him with bodily eyes For if the concupiscence only of evill be sinne though the act follow not then desire of that which is good is accepted albeit it be not actually performed therefore Nehemiah prayeth Hearken to thy servants that desire to fear thy name Nehemiah the first chapter and the eleventh verse The very hungring and thirsting after righteousnesse is effectual to blessednesse Matthew the fift chapter When we can say with David Coepit anima me a desider are justitias tuas Psalm the hundred and nineteenth We desire to be more desirous of it as a thing acceptable before God and though our soul desire not yet the want of it is our woe and the fainting of our joyes while we say When wilt thou comfort us Psalme the hundred and nineteenth Those are as the bruised reed and smoaking flax which he will not quench Isaiah the fourty second chapter That which Abraham did see was Christs day which is true in what sense soever we take it He saw the day of his Deity Genesis the eighteenth chapter the second and third verses when seeing three men he ran to meet them and bowed himself to the ground saying Lord which was a vision of the Trinity Secondly For the day of his death and passion he saw that too Genesis the twenty second chapter and the fourteenth verse when Abraham making the great promise of his obedience by sacrificing his sonne upon mount Moriah when after Christ was crucified said In mane 〈◊〉 provideat Dominus though he take not my sonne Isaac yet will he take one of my seed that shall be the sonne of Abraham Thirdly He saw the day of Christs nativity when he said to his servant Put thy hand under my 〈◊〉 and 〈◊〉 by the Lord God of Heaven and God of the earth 〈◊〉 the 〈◊〉 fourth 〈◊〉 and the twenty third verse Quod 〈…〉 ad 〈…〉 saith 〈◊〉 but it was to shew that the seed in whom all 〈◊〉 should be blessed should come out of his loins and take flesh of him for he took the seed of Abraham Hebrews the second chapter So Abraham saw all the dayes of Christ. But secondly We are to inquire in what 〈◊〉 he saw this day For which point we must know he saw not Christs day 〈◊〉 Simeon whose eyes did behold 〈◊〉 salvation Luke the second chapter nor as 〈◊〉 to whom Christ saith 〈◊〉 are the eyes that see the things which 〈◊〉 see Luke the tenth chapter that is with bodily eyes which many 〈◊〉 and Kings could not see So Abrahams outward man 〈◊〉 not see Christs dayes but he 〈◊〉 it in the 〈◊〉 man Romans the 〈◊〉 chapter He saw it spiritually with the eyes of 〈…〉 Ephesians the first chapter and the eighteenth verse And 〈◊〉 the eyes of faith which 〈◊〉 the 〈◊〉 things not 〈…〉 the 〈…〉 By which things invisible to the eyes of the body are made visible to the eye of the minde by the eye of
separation from the Temple which was but a type of that place was so grievous to Davids soul as he had no rest in his spirit and thought himself in worse state than the Sparrow till he had accesse to the Citie of God Psalm the eighty fourth Much more grievous is it to be separated from heaven If of the Church on earth it is said there are gloriosa dict a de te Psalm the eighty seventh Much more glorious things are spoken of Heaven whereof to be deprived will be a great grief for this place hath all things which may commend any place Of light it is said Lumen dilexit oculus but this place hath no night but continual light from the Lord himself Apocalyps the twenty first chapter If society doe commend a place then this place is commendable quia janua ibi aperta If immunity from pain there is neither hunger nor thirst nor cold If joy then there the elders sing continually the praises of God Apocalyps the twenty first chapter Therefore to be excluded from this place which is so to be desired is a great punishment Again To be separated not only from so good a place but from such company not only of holy Angels where if it were a great blessing to lodge while they were clothed with mortality Hebrews the thirteenth chapter then it is a greater blessing to dwell with them in this perfect 〈◊〉 None of the saints who albeit on earth they be despised and called fools Wisdome the fift chapter yet shall be glorious in heaven and not only their souls but their bodies made like the glorious body of Christ Philippians the third chapter and the twenty first verse of whose company to be deprived will be a grief but to be cast out of the company of Jesus Christ who when he did give but a taste of his glory it was so glorious 〈◊〉 his Disciples Matthew the seventeenth chapter so as they said 〈◊〉 est nobis hic offici will be a great grief for there he shall be in perfect glory at the right hand of God where he now 〈◊〉 which shall much more rejoyce us than these drops Lastly If the comfort of Gods 〈◊〉 in earth where the light of it is greatly eclipsed and darkned doe afford more comfort than 〈◊〉 of corne and oyle Psalm the fourth then what a discomfort will it be to be separated from the light of it when God shall shew the brightnesse of 〈◊〉 but even then shall the unprofitable servant be cast out from beholding the same Secondly That which doth aggravate his punishment is that this separation shall be done with violence cast him out not bid him goe out or lead him out The separations that are made from the Church militant are not done without great difficulty no man would willingly be 〈◊〉 But it will be a farre greater grief to be separated from the Church triumphant but howsoever they be unwilling yet they shall be separated violently no man will willingly come to judgment at the last day but God will bring every thing to judgment Ecclesiastes the twelfth chapter He that doth evil hates the light John the third chapter but we shall be brought to light whether we will or no and death which is a preparation to the last judgment is fearfull So as no man willingly dyeth nay we make many pleas becaule we would not be separated we say Lord have not we prophecied and yet Christ tells all will not serve the turne Matthew the seventh chapter Not every one that saith Lord Matthew the twenty fift chapter When did we see the hungry or naked c. But Christ for all that we are so unwilling to be cast out tells us In as much as you did it not c. So that albeit man will not goe out of himself yet he shall be cast out with violence which makes his punishment more grievous Thirdly This separation shall be with contumely and disgrace to be thrown out of the company of the Angels is a disgracefull separation Many times Malefactors though they suffer for their offences yet have no disgrace offered them But the unprofitable servant shall not only be punished with the losse of this heavenly place but shall be cast out to his shame for he that dishonoureth God by burying his talent bestowed upon him God will punish him with dishonour and disgrace Them that hate me I will hate the first book of Samuel the second chapter Secondly The place into which he shall be cast is utter darknesse The Apostle when he saith Ad quem ibimus 〈◊〉 habes verba aternae vitae John the sixt chapter and the sixty eighth verse tells us It is an excellent thing to be in presence of them that have the words of eternall life but it is farre more excellent to be present with eternal life it self but not only to be deprived of his presence but to be cast into utter darkness is extreme misery If we might be choosers for our selves as the Devils choesed to goe into the hoggs 〈◊〉 the eighth chapter and the thirty first verse So if we might choose some place if it were but to return to the world again it were some mitigation but when we have not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is greater cause of misery we are not only deprived of light but cast into a place of darknesse And this punishment is very just that the unprofitable servant should be cast into darknesse which did darken his talent and hid it as the Prophet speaks of cursing Psalm the hundred and ninth He loved not blessing then let it be farre from him So quia non dilexit lucem non veniat ei lux extinguit scintilla gratiae ne videat lumen gloriae Which punishment how grievous it is appears for that the beholding of light as the Preacher saith Ecclesiastes the eleventh chapter is so comfortable to the eyes As Paul was out of hope of recovery when he and the rest could see nothing but darknesse Acts the twenty seventh chapter And God plagued the Egyptians with darknesse as the greatest plague he could lay upon them And the Apostle to shew the grievous punishment of the evil Angels saith They are reserved under darknesse the second epistle of Peter the second chapter for tenebrae formidolosae Again He is punished not only with darknesse but also with weeping and gnashing of teeth A man may have some comfort in darknesse it is the best time to sleep and meditate but the unprofitable servants being cast into darknesse shall have neither of these comforts to mitigate his punishment For there he shall feel the worm of conscience gnawing him which shall never dye and be tormented with the fire that never goeth out Mark the ninth chapter He shall have all things that may continue and increase his weeping But in these words the Holy-Ghost pointeth out two things The certainty and the measure of weeping in
there is an Angel under Christ which takes charge for the defense of the Church on earth which is Michael your Prince Dan. 10. 21. Secondly Out of Judes epistle verse the ninth the ancient Fathers prove that by Michael we are not to understand Christ for that which he affirmeth that Michael durst not check the Devill with cursed speaking cannot be ascribed to Christ which not only dare but hath trodden down Satan under his feet much more dare he check him which unlesse he could doe it were a plain signe that he is not Omnipotent Therefore by Michael here we are to understand some other and not Christ. Thirdly Out of this place Apocalyps the twelfth chapter and the fift verse In as much as the Child that was born was Christ it is not like that this Childe should suddenly be translated into an Archangel and fight with the Dragon And therefore both Theodoret and others say that Michael is a chief spirit among the created spirits that then took care of the Church in Jury and still is carefull of Christs Church unto the end of the world And to this we may add the judgement of the Church which on this holy-day doth thank God for the service of the Angels but makes no mention of Christ that it is he that in this place warreth with the Dragon and his Angels For the Dragon there is a farre more easie passage so as we may soon guesse what is meant by him for in this chapter he is called the Devil and Satan whereof their name signifieth a slanderer and he is justly so called for that he both slandereth God to man as if God did envy mans prosperity Genesis the third chapter and slanders man to God as he did Job whom albeit he were a blessed Saint yet he accuseth before God as an Hypocrite Job the first chapter The other name Satan signifieth a great enemie not only to the good whom he hath most cause to hate as being contrary to him but also to the bad That he is an enemy to the good it appears by this That he persecuted not only the child that was new born but the woman also and because he cannot shew his malice upon him he makes warre with her seed Apocalyps the twelfth chapter the thirteenth seventeenth verses That he persecuted also an enemie to the bad appears verse the ninth where he is called The seducer of of the whole world and the accuser of the brethren for that he first brings them to commit grievous sinnes and then pleads against them that the plague of God may come upon them These are the Leaders The Bands and Souldiers under their conduct are Angels on both sides The Angels that serve under Michael are they that excell in strength and doe the command of God in obeying the voice of his word Psalm the hundred and third and the twentieth verse they that the Apostle calls elect Angels the first epistle to Timothy the fift chapter and the twenty first verse The Angels that warre on the Dragons side are the evil Angels Psalm the seventy eighth and the fourty ninth verse The Angels that sinned the second epistle of Peter the second chapter And they that kept not their original as Jude saith these fight for the Dragon and he is their Captain as Christ saith The Prince of the Devils is 〈◊〉 Matthew the twelfth chapter For as among the good Angels there is principatus primus principatus so it is among the wicked Angels for there must be order in all companies Touching the Battail it self we are first to remove some things of offence not to think it strange that the Angels are here said to move battail For albeit they be called Angeli pacis Isaiah the thirty third chapter and the seventh verse because they bring peace yet in many places they are called Gods Hosts as Jacob seeing the Angels of God called the place where they were Nahanaim Genesis the thirty second chapter and the second verse and they magnisie God by that title Isaiah the sixt chapter Lord God of Hosts Luke the second chapter the Angels are called Heavenly Souldiers And where Christ saith If I pray to the Father he will give me more than twelve 〈◊〉 of Angels Matthew the twenty sixt chapter He compareth them to Troops and Bands of Souldiers for that they are not only Angels to Gods friends and servants but souldiers fighting against them that oppose themselves against God Further where their state is in a continual motion that must not offend us for the Angels themselves are not yet in the perfection of their felicity for we see they are imployed in doing service for us they continually aseend and descend from Heaven to Earth and from Earth to Heaven for the good of the godly for God saw it good that as well they as the Saints departed out of this life should not be made 〈…〉 Hebrews the eleventh chapter and the fourtieth verse which is illistrated Matthew the thirteenth chapter where the Angels are called Reapers giving us to understand thereby that as the 〈…〉 is not at rest till the Harvest be all in so it is with the Angels they must continually be imployed in doing service for them that shall inherit Salvation till the number of the Elect be accomplished So neither needs that to offend any that the Dragon is 〈◊〉 to have fought in Heaven for so he is said to have appeared before God among the sonnes of God And when Ahab was to be deceived a lying spirit stood before God the first book of the Kings the twenty second chapter All this was only by Gods permission For all this doth no make the Devil blessed no more than Adam was blessed being in paradise For having sinned and being thereby out of Gods favour he no more enjoyed that comfort of Paradise which he took before his fall but quaked and hid himself from the presence of God for tear Genesis the third chapter The Dragon is no more blessed for being in Heaven or appearing before God than a prisoner that for a time is brought out of prison into the Court to be arraigned for he takes no delight of the pomp and glorie of the Court knowing it is not for him but he must return to the 〈◊〉 from whence he was taken So it is with the Devil These offences being removed we come now to the Fight it self which was not in any bodily manner for they are spirits 〈◊〉 the hundred and fourth and therefore their fight is a spiritual fight Ephesians the sixt chapter And their 〈◊〉 not carnal but spiritaul the second epistle to the Corinthians the tenth chapter That as the Angels fight by temptations on the one side and by resistances on the other they fight by agonies and inward conflicts which is more truly called conflicts than any combat The other fight with bodily enemies for as some note Abraham would rather fight wich five Kings than abide that conflict
both agreeable to the action we have in hand and also a good dependance upon that wherein we have been heretofore conversant But that these words are to be applyed to the holy 〈◊〉 and Sacrament of the Lords Supper appears for that before he calls himself the bread of life verse the thirty fift The bread from Heaven verse the fourty first The living bread verse the fifty first and all along this chapter there is nothing spoken of Christ but as he is the matter of this Sacrament and therefore these words are to be understood of the holy Eucharist And so these words as they yeeld comfort to the commers perswading them that they are of those whom God the Father hath given to Christ so no lesse comfort is reached to them here for that they understand from Christs own mouth That if they come to him they shall not be cast out but received of him so as none shall be able to take them out of his hands John the tenth chapter and the twenty eighth verse On the other side They that come not may know from hence that as they are not in the number of the Fathers Donatives that is such as are given to Christ but are the portion of Satan For they shall be cast out into the lake that burneth with fire and brimstone Apocalyps the twenty first chapter and the eighth verse And into utter darknesse where is weeping and gnashing of teeth Matthew the eighth chapter and the twelfth verse Touching the dependance his words have with that part of Scripture which we usually have held when we spake of Cains departure from Gods presence we heard that he did set himself as neer Eden as he could be that he was content for a little trifling pleasure that shortly fadeth to forgoe Gods presence where is pleasure for evermore that for a little worldly gain with Balaam he gives over all godlinesse which is the true gain and that not he but the whole world through ambition as Lords doe seek the worlds honor with the losse of the honor and favour of God Being thus departed from God we heard he came to a Land called Nod that is a Land of unquietnesse and troubles both in respect of the inward disquietness of his soul by continual fear the outward vanities of the whole world where he found that having forsaken God with whom is fulnesse of joy he could not have his desire satisfied by any pleasure that the world could afford But we left not Cain there but heard that the end of that journey was woe as it shall be the end of all those that walk in Cains way Jude the eleventh verse And for that there is none but may fall into the same way it concerns every man to think how being departed from the presence of God he may come back to Christ and especially that he watch his opportunity to come at such a time as Christ will not cast him out And that is taught us here in these words where Christ saith That whosoever commeth to him as he is the bread of life he shall not be cast forth But we must watch this opportunity for there are two wenite's Come to me all ye Matthew the eleventh chapter that have departed from me to receive worldly pleasures and gain The other Come ye blessed of my Father inherit the Kingdome Matthew the twenty fift chapter and the thirty fourth verse But he that will have his part in this latter venite must have his part also in the first He must come again to Christ by repentance else he cannot come to be partaker of the heavenly Kingdome In these words of Christ we have three persons First Pater dans Secondly Homo veniens Thirdly Christus non ejiciens Whereof the two former parts be the Condition the third person belongeth to the Promise The Condition stands in The Fathers giving and our comming The Promise is Christs not casting out Touching which parts joyntly we are to observe these That every one by experience sindes that the state of sinners live they never so pleasantly is but as Cain called his sonne Chanoch that is a good beginning For the mid'st of that state is unquietnesse and the end everlasting death Which being considered it will make every man willing to come again to God if there be any hope they shall be received In regard of our selves as St Paul speaketh of her that departed from her husband the first cpistle to the Corinthians the seventh chapter and the eleventh verse so it were just that in as much as we have willingly forsaken God and departed from him preserring transitory and earthly delights before his favour he should say Qui discedit discedat that being once gone from him he should not receive usagain But here we are to admire the goodnesse and mercy of God and Christ that instead of a revenger and punisher he is a mercifull receiver that where in Justice Christ might be a rock of offence to such as depart from him he will be a rock of refuge to them that he is so farre from casting out if they come that he is content to seek such as are lost Luke the nineteenth chapter and the tenth verse That he sends and sends again that they should come back Matthew the twenty second chapter That he stands at the dore knocking Apocalyps the third chapter And saith Come to us all ye Matthew the eleventh chapter So there is no doubt but Christ will receive them that come to him For as the ancient Fathers note If when he comes to us we cast not him out neither will he cast us out when we come to him And that no unworthinesse by means of any filth either of body or soul doth keep him from us we see for bodily uncleannesse he was content to be received by Simon the leper Mark the fourteenth chapter and the third verse And in regard of spiritual pollution howsoever a man know himself to be a sinner that is to have an unclean soul yet not to despair because Christ by the confession of his enemies is such a one as doth not only receive sinners but eats with them Luke the fifteenth chapter and the third verse yea he not only 〈◊〉 them that deserve to be cast out as unworthy to inher it s he Kingdom the first epistle to the Corinthians the sixt chapter and the ninth verse but doth also wash sanctifie and justifie them in his 〈◊〉 name and by the spirit of God The Condition on our part was That we come the meaning where of if we look into the ancient Fathers upon the thirty fift verse He that commeth to me is some externall part of Gods worship for so they expound it by the Apostles words Romanes the tenth chapter If thou beleeve in thy heart and confesse with thy mouth for 〈◊〉 eving is the affection of the heart but confession is outward in the conversation of life as some are said to deny God
Father This doth distinguish true Christians from Counterfeits which say I know not whether the Father doe give me to Christ and therefore I will not come but to such Christ answers Matthew the eighteenth chapter and the fourteenth verse Non est volunt as patris 〈…〉 de pusillis illis pereat De pusillis dixit saith Augustine non de 〈◊〉 Christ meaneth not such as are little in respect of the world but but little in their own eyes that are not possessed with a spiritual pride of their own righteousnesse as though they need not now to come another time will serve It was the opinion of 〈◊〉 Acts the twenty fourth chapter When I have convenient leasure I will 〈◊〉 for thee So they think another time will be more fit than the 〈◊〉 oceasion and so Christ must wait upon them they may not wait upon Christ. But as the Pharisees despised the counsel of God and would not be baptized by John Luke the seventh chapter and the thirtieth verse so doe these despise the counsel of Christ against themselves whose purpose happily was even at this time to have received them But because they despised his counsel that happeneth to them which besell Saul whom Samuel tels That if he had kept the Lords commandement he had now established his kingdome for ever upon Israel the first book of Samuel the thirteenth chapter and the thirteenth verse but for that he despised the oportunity now it is removed to another And of them that come it may be they will come but with Cains spirit not caring how or what 〈◊〉 they give to God But they must come as given of the Father and not tanquam ab hominibus 〈◊〉 they may not come like him that sate down at the Marriage without awedding 〈…〉 the twenty second chapter Who so commeth in that 〈◊〉 as he shall not be received for that he is not given of the Father so he shall be 〈◊〉 out into utter darknesse Thirdly The promise is They that come after this manner shall not be cast out Which is set out earnestly by Christ with a 〈◊〉 negation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is never at no hand This 〈…〉 for Christ doth performe it and 〈…〉 when the 〈◊〉 saith 〈◊〉 for sakest not them that seeke 〈…〉 the 〈◊〉 the meaning is they not only 〈◊〉 God but with him 〈◊〉 joyes and glory 〈◊〉 So he that comes to Christ is 〈…〉 〈…〉 out but received to be a member of 〈◊〉 my 〈◊〉 body 〈◊〉 partaker of the divine nature the second 〈◊〉 of 〈◊〉 〈◊〉 chapter and the fourth verse What is meant by being 〈…〉 appears by the 〈◊〉 out of the dry branch that bringeth forth no 〈◊〉 John the 〈◊〉 chapter which is to be cast 〈◊〉 the fire by the 〈◊〉 that 〈…〉 and is cast out Matthew the fift chapter by the bad fish caught in the net which is cast away Matthew the thirteenth chapter and the fourty eight verse This casting out is a degree to that casting into utter darknesse which Christ speaketh of There is a second for as that is out of the Church as John the ninth chapter and the thirty fourth verse of whom Christ saith Mark the fourth chapter and the eleventh verse but to them which are without the first epistle to the Corinthians the fift chapter and the twelfth verse What have ye to doe with them that are without that is the Heathen And this is nothing but a disposition to the second for as that is to be cast out of the Kingdome of Heaven of which Apocalyps the twenty second chapter and the fifteenth verse for as autem er ant canes and to be cast into the lake that burns with fire and brimstone where their smoak shall ascend for ever where the worm never dyeth and the fire is never quenched where they shall wish for death and death shall flie from them This is the state of them that are cast out But Christ promiseth That who so commeth to him being given shall not be cast out but shall be quit from death and damnation He doth not only receive them and eat with them but receives them into that union that is inter alitum alimentum that is to be one with him which is a greater union than is either between brother and brother or between man and wife for herein is that verified That we are received to be partakers of the Divine nature by partaking whereof he is in us and we in him we and Christ are made one we receive him and he receives us So that as God cannot hate Christ so he cannot but love us being ingraffed into him Thus it comes to passe that we are not cast out but are made partakers of all the good things of Christ who saith to him that comes to him Luke the fifteenth chapter Omnia nostra tua sunt and Matthew the fifteenth chapter Intra in gaudium Domini that is the chief point in this promise As for them that come not to Christ howsoever they deserve to be cast out yet Christ doth not cast them out but they cast out themselves in as much as they sever themselves from this Sacrament which is the holy of holiest and from the memorial of his loving kindness He that commeth not to the Lords Supper sets himself in the state of the Heathen which albeit they have a kinde of prayer and a knowledg no lesse than we yet come not so farre as to celebrate this Sacrament He is in no better state than the Jews and Turks which albeit they beleeve the creation of the world and the last Judgment yet acknowledge not Christ nor come to him tanquam panis vitae But they must come to the Lords Supper if they will be bidden to the Lambs Supper Neither may they defer to come at their own pleasure for it may be now is the time that Christ will receive them and if they neglect the opportunity they shall be cast out as Saul was in the first book of Samuel the thirteenth chapter It remains that we stirre up in ourselves a willingnesse to come For to come is a voluntary action as Christ tells us John the fift chapter Vos non vultis venire adme nam qui venit ideò venit quia voluit venire unlesse we be as willing to come as Christ is to receive all is nothing Matthew the twenty third chapter and thirty seventh verse Quoties volui noluistis How often would I have gathered thy children together even as a Hen gathereth her chickens under her wings and ye would not Therefore we must beware of removing this willingnesse from our selves To this end we must continually pray that Christ will work in us this willingnesse that the Father will draw us by his spirit and say with Peter Matthew the fourteenth chapter and the twenty eight verse Domine mitte me ad te venire let me be in numero pusillorum non timentium one of those little ones that
God Thirdly They shew they are ready to doe it not like those of whom the Prophet saith I know when I have shewed you what you should doe you will not doe it Jeremiah the fourty third But these are ready to doe whatsoever shall be appointed as a remedy for them Fourthly As they are ready 〈…〉 they confesse their ignorance that of themselves they know not how to rid themselves from sinne As the 〈◊〉 said Acts the 〈◊〉 chapter How can I understand without an Interpreter Fiftly They seek to Peter and the other 〈◊〉 because God had lately 〈◊〉 them with the grace of his spirit and consequently were skilfull and could tell them what to doe and therefore they are bound 〈◊〉 commit themselves to them as to their Physitian to doe whatsoever they shall 〈◊〉 be for the cure of their souls So that if there be any that being in 〈◊〉 of 〈◊〉 doe for all that either think that nothing can or that nothing ought to be done but shall say desparately Jeremiah the eighteenth chapter or as if it were not needfull to be done shall 〈◊〉 to 〈◊〉 if or think they know well enough what to doe without 〈◊〉 contrary to the Apostles opinion in the first epistle to the 〈◊〉 the twelfth chapter Are all Apostles For though first we say 〈◊〉 We 〈◊〉 we all have knowledge the first epistle to the 〈◊〉 the eighth chapter and the first verse yet after he saith every one hath not knowledge and therefore must ask counsell of those that can give it or else shall refuse to be directed by such as doe know therefore are not like to be eased of the sting of conscience but shall for ever have the worm of conscience gnawing them and ever be disquieted The Apostles answer to this question is in the fifty eighth verse Resipiscite c. that is there is something to be done which is an argument of the great Mercy of God and the virtue and power of the Sacrifice of Christ notwithstanding the greatnesse of their sinnes Here are two things set down First By way of precept Repent and be baptized Secondly Things by Christs promises Yee shall have your sinnes forgiven and receive the gift of the Holy Ghost First Peter prescribes them what to doe and so shewes that their 〈◊〉 are remitted which is a signe of Gods great mercy though their sinnes were grievous For he that shall offend his better a man of some credit can hardly hope for pardon much losse if he offend the Prince or some noble Person But these offend the Majesty of God himself which doth farre exceed the Majesty of earthly Princes For of Christ the elect Sonne of God they said in the twenty sixth chapter of Matthew His blood be upon us and they wrought despight to the Spirit of Grace Hebrews the tenth chapter when they blaspheme the Holy Ghost accusing them of drunkennesse which were inspired with the Holy Spirit Acts the second chapter and the thirteenth verse Yet the Apostle telleth these grievous sinners there is hope of forgivenesse that to them which are yet scarce cold from the slaughter of the Sonne of God there is a remedy to help them Wherein the Apostle followeth the rule which Christ had before given the Apostles in the twenty fourth chapter of Luke To preach repentance and remission of sinnes to mankinde beginning at Jerusalem If the doctrine of remission of sinnes be first to be preached to them among whom Christ was crucified much more to the ends of the world and that likes us well But secondly He tells us what we must doe he saith not you shall live to doe nothing but repent and be baptized It is not enough to be pricked in the heart for sinne past but we must doe something And he speaks first by way of precept Repent and that is rest not in that passive part but know that when you are pricked in your hearts repentance must be shewed in your life Wherewithall he sheweth that compunction is not repentance for here to these that were already pricked he saith Repent and 〈◊〉 the thirty first chapter After I converted I repented so in the third chapter of the Acts of the Apostles Repent and turn that your sinnes may be done away so it was given in charge to St. Paul Acts the twenty sixth chapter Repent and turne and doe workes worthy of eternall life So these men shewed forth these workes for as followeth they were devout and liberall distributing to all as they had need the principall actions either removing of the ill that is sinne which did disquiet their consciences or the positive benefit that is the gift of the Holy Ghost which should work in them the fruits of the spirit meeknesse patience Galatians 5. and be unto them an earnest and pledge of their Redemption and Salvation in the second epistle to the Corinthians the first chapter and the fifth verse Ephesians the first chapter and the thirteenth verse Tum alter ad alterum dixerunt Nonne cor nostrum ardebat in nobis dum loqueretur nobis in via dum adaperiret nobis Stripturas Luke 24. 32. April 20. 1600. WHICH is another or second passion that commeth unto men at the preaching of the word for as Acts the second chapter and the thirty seventh verse there were some that suffered a pricking at the heart upon the hearing of the word so here are others that suffer an inflaming or burding in the heart For if we look in verse the twenty first these two disciples with whom Christ travelled were dead in spirit and cold in faith before the word was spoken for they confessed nos autem 〈◊〉 But after our Saviour Christ had spoken with them and opened the Scriptures their hope revived and their hearts waxed warme Which as it is a fruit and effect of the word in the hearts of the hearers so is it a 〈◊〉 signe and argument of the efficacy and operation of Christ which he 〈◊〉 in the ministry of the word as the 〈◊〉 speakes in the second 〈◊〉 to the 〈◊〉 and the thirteenth chapter 〈…〉 in me 〈…〉 so when we feel this burning in our hearts it is a great comfort to us and a signe that Christ speakes in 〈◊〉 and we must in such a case pray to God that he will establish in 〈…〉 things 〈◊〉 he bath begun Psalm the sixty eighth if it work 〈…〉 effect in us we must suspect our selves and pray that we may have a 〈…〉 of the word when wee hear 〈◊〉 that whereas 〈◊〉 〈◊〉 〈…〉 the second chapter of the Acts of the 〈◊〉 had a pricking at 〈◊〉 hearts and those of Christ fels a 〈◊〉 we may be in the number of those hearers and not of those of whom the 〈…〉 in the sixth chapter of 〈◊〉 and the 〈◊〉 verse 〈…〉 eyes but see not eares but such as are heavy and 〈…〉 heart so as though they 〈◊〉 yet they 〈…〉 〈◊〉 〈…〉 not converi and be 〈◊〉 Which is a
fruit so unlesse a man abide in me he cannot bear fruit but he is sarmentum a dry branch and is cast forth into the fire Whereby we see that all shall not be saved but only they that are gathered into the mysticall body of Christ and as members of his body doe live by his spirit working in them Secondly This incorporation standeth of two points First of generation Secondly of nourishment For there can be no body except it be begotten and the body being begotten dissolves again and turns to nothing unlesse it be nourished Such a thing we are to conceive of our incorporation both parts whereof are expressed by ingraffing and watering For in all things he that will be preserved in any estate must first enter into it and then he must remain in it The Analogie of these two we shall finde to be in the mysticall body of Christ. First he that will be of the body must come in by regeneration Titus the third chapter and the fift verse He must be ingraffed into Christs body Romans the sixt chapter and the fift verse He must put on Christ as the Apostle saith Galatians the third chapter as all they doe that are baptized into Christ Jesus Then being as it were begotten and ingraffed into the body he must be nourished and fed that so he may continue in that estate he must as a new borne babe desire the sincere milk of the word whereby he may grow up the first epistle of Peter the second chapter and the second verse He must be watered the first epistle to the Corinthians the third chapter He must eat the flesh of Christ and drink his blood that so he may abide in Christ and Christ in him John the sixt chapter and the fifty sixt verse By these a man is made partaker of the body of Christ by the other of the spirit By baptisme we have our incorporation by drinking the blood of Christ we receive the spirit Thirdly Why doth not the blood of Christ immediatly incorporate us into the Church without the mediation of water in baptism and drinking of Christs blood in the Lords Supper The ancient Fathers hold two reasons hereof First Taken from the love of Christ that ever since Corpus assumit sibi Hebrews the tenth chapter and the fift verse since he took part with the Children of flesh and blood Hebrews the second chapter and the fourteenth verse as he consists of a spirit and a body so he delighteth to work not only by a spirit but by a body also and this is an honor that he imparteth to bodily things Secondly He useth this course to shew his power which appears hereby to be great in that albeit these elements of water and bread and wine be weak and beggerly elements Galatians the fourth chapter and the ninth verse yet by his power he 〈◊〉 them and makes them effectual means to incorporate us into his body and to set us in that estate wherein we may be saved So the one reason is a testimony of Christs humane love the other a token of his divine power Secondly If we demand Why he makes choice of water bread and wine rather than of any other elements It is in regard of the proportion and analogie that they have with the things signified The seed Where with we are begotten is a waterish substance and as the Scripture sheweth water is the seed of the world for the spirit of God moved upon the waters Genesis the first chapter Therefore is water used in the Sacrament of our regeneration and because it is 〈◊〉 it doth nutrire The juice and nourishment that we suck out of the 〈◊〉 digested is that which nourisheth our life and therefore the element of wine is used in the Sacrament of our nutrition that is after we are born a new and washed with water in baptism to signifie our new birth then we must receive bread and wine in the Lords Supper to confirm our saith in the body and blood of Christ whereby we are sealed unto eternall life There is another reason why God worketh our incorporation by the means of these elements and that is that as out of darknesse he commanded light to shine the second epistle to the Corinthians the fourth chapter so he might work our salvation by that which was our destruction Therefore because the destruction of the world was by water wherein as Peter saith All the world perished except a few even eight persons So it is his pleasure by the water of baptism as an outward means to save us the first epistle of Peter the 3. chapter That as by water was the deluge of the world so by it might be the deluge of sin It was the eating of the forbidden meat that destroyed the world therefore he hath thought it good by eating to save men that as then it was said If ye eat ye dye Genesis the second chapter so now it is said except ye eat the flesh of the Sonne of man ye have no life in you John the sixt chapter and the fifty third verse Now the mediation of these elements are no lesse necessary to preserve and keep us as lively members of the mysticall body of Christ than bread and wine are to maintain natural life The People whom Saul commanded to 〈◊〉 no bread were so 〈◊〉 with fasting that their soul was ready to goe out of them the first book of Samuel the nineteenth chapter Therefore when David and his men were hungry and 〈◊〉 and thirsty in the wildernesse Barzillai and others came and brough provision the second book of Samuel the seventeenth chapter and the twenty ninth verse When Abraham returned from the 〈◊〉 of five kings Melchisedeck met him with bread and wine Genesis the fourteenth chapter So it is with the faithfull unlesse this spiritual life be susteined with these outward helps Therefore the Apostle faith We are all made to drink of the same spirit Our of which words for matter of Doctrine where Christ saith Drink ye all of it the Adversary saith that it was spoken to the 〈◊〉 and therefore it is lawfull for none but Priests to receive the Cup in the Supper But Paul speaketh more generally Nos omnes potati sumus not only the Clergy but Lay men And that both parts of the Sacrament was administred to all sorts appears by D. Aropagita and as the Apostle faith We are all partakers of one bread the first epistle to the Corinthians the tenth chapter and the seventeenth verse he doth not excluse the other part So here by drinking he understands both parts of the Sacrament Secondly We see there is a necessity of eating in as much as God appoints that the means where by he will communicate his spirit Acts the fift chapter He gives the spirit to none but such as obey him Therefore we must obey him when he commands us to use this means especially seeing he commands them with a nisi John the third chapter
old man is corrupt through lust and the abandoning of that corruption must bring us to the participation of the divine nature and it is comparance that makes us avoid this corruption For unlesse we temper our affections we shall never be partakers of the divine nature Secondly It follows the natural power of 〈◊〉 Having placed Knowledge which is a virtue of the reasonable part he comes next to the affectioned part that is Desire 〈◊〉 temperance answers he would not have sensuality grow 〈◊〉 nor the body to govern the soul The upper part 〈◊〉 already perfected the lower part must next in order be made perfect as in the first epistle to the Corinthians the fifteenth chapter That which is natural is first and then that which is spiritual So moral virtues are the perfections of men in this life and theological virtues are the perfections in the life to come Thirdly Knowledge being the virtue that teacheth what is good or evil Temperance follows it very well in as much as it is a helper forward and a preserver of good It keeps us from the graves of lust Numbers the eleventh chapter It preserves reason which is the power of the minde For by worldly cares we doe gravare cor overcome the heart Luke the twenty first chapter and the thirty fourth verse but this temperance makes it and therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of keeping the minde and understanding safe And for the body we see the effect of this virtue in Daniel the first chapter and the fifteenth verse therefore the Apostles counsel to young men is in the second epistle of Timothy the second chapter and the twenty second verse Flye the lusts of youth and Titus the second chapter and the third verse To be temperate and sober minded It preserves knowledge not only by keeping the body in order but Proverbs the twenty third chapter the fourth verse and Romans the twelfth chapter and the third verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to deal in genealogies and curious questions which are unprofitable but to be wise with sobriety Titus the third chapter and the ninth verse and the first epistle to Timothy the first chapter and the fourth verse So it follows by good order in as much as it preserves the virtue going before Secondly Touching temperance what it is and wherein it stands When knowledge hath taught what to chuse the next thing is nullis inde illecebris avocari and that is it which Temperance performs For in the beginning this corrupter of the world sought to draw our Parents away from their duty by a baite he shewed them bonum delectabile that was the goodly fruit so fair to behold the allurement being offered concupiscence flyeth to it as a bird to the snare Proverbs the seventh chapter and the twenty third verse Every man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James the first chapter and the fourteenth verse There is a bait offered to lust to catch at therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews the twelfth chapter sinne is so pleasant that if concupiscence be not weaned there is no child desires the mothers breast more than it desires sinne Psalm the hundred thirty first and the second verse men being in this case and add drunkennesse to thirst Deuteronomie the twenty ninth chapter and the nineteenth verse and seek baits to allure concupiscence therefore our concupiscence needs a bridle to wean and restrain this soul. Lust is two fold the first Epistle of John the second chapter and the sixteenth verse carnis occulorum The corruption of the 〈◊〉 is either for the belly as it is in the sixth chapter of St. Luke or that carnall pleasure that Felix and Drusilla were over come with Acts the twenty fourth chapter so that he could not abide to heare Paul dispute of temperance the eye lusteth for faire apparell as Luke the sixteenth chapter to bee cloathed in purple for that is a hait of 〈◊〉 as Achan when hee saw the Babylonish garment desired it Joshuah the seventh chapter So also the eye delighteth in bedding and furniture for houses as Jer the twenty second chapter and the fourteenth verse to have it shine with Cedar to lye on beds of Ivory Amos the sixt chapter and the fourth verse Temperance is the refrainer of all these For the desire of the belly the first of the Corinthians and the ninth chapter They that run a race absteyne from all meat that may hurt For carnall pleasure If they cannot contein let them marry the first epistle to the Corinthians and the seventh chapter And for apparell that must bee done in temperance the first epistle to 〈◊〉 and the second verse thus wee see what is the object of temperance which virtue performes two things First to bee able to want those things as Philipians the fourth chapter possum deficere then having them to use them moderatly as the Apostle counsels in Timothie 1 Timothy 5. modico vino utere for many comming to have the possession of these things exceede in Ryot For the first it is a dangerous lust how pleasant soever it bee not to bee able to want them if wee make necessary lusts of them so as wee must have our lusts satisfied though it cannot bee without sinne wee bring our selves under the power as it is in the second epistle to the Corinthians and the eight chapter if wee make our selves debtors to the flesh so farre Romans the eighth chapter A man that cannot refraine his appetite hee is like a City broken downe and without walls Pro. 25. 28. Thirdly for the end why the Apostle exhorts to this virtue It is first to eschue corruption and so to bring us to the divine nature and Temperance is the virtue by which wee eschue corruption both of soule and body for as those things that are sweete doe stop and putrisy the body so doe those corrupt desires of the minde and the corruption of mankinde desires to corrupt man with these allurements If wee love wee are not the servants of sinne we are servi corruptionis as it is in the second epistle of Peter and the second chapter For the body it corrupts it also for so hee sinneth against his owne body the first epistle to the 〈◊〉 and the sixt chapter and such doe corrupt the Temple of God the first epistle to the Corinthians and the third chapter The flesh spotteth the garment as it is in the epistle of Saint Jude the bed desiled Hebrewes the thirteenth chapter so that wee cannot possesse our vessels in holinesse Fourthly that it bee not so Temperance must effect this so it disposeth us to the participation of the divine nature who is a spirit John the fourth chapter as they that are spirituall minded are for they that take care to fulfill the lusts of the flesh Romans the thirteenth chapter doe make their bellies their God the thirteenth chapter of the epistle to the Philippians and minde earthly things such are
in such sort his religion is vain except he add moral James the first chapter and the twenty sixt verse That he refrain his tongue and keep himself unspotted Secondly For the order or method of the Apostle There is an order not only of things productive one of another but that are adductive And having already gone through the powers of the soul that is Reason Affection and Corruption and prescribed internal virtues Knowledge Temperance and Patience Now he comes to the outward man and shews That to God who is above us is due Godlinesse to them that are neer us that is Christians and spiritual brethren that have one Father Brotherly love and to them that are farre off that is all men Charity Godlinesse is required in respect of the divine nature Brotherly love in respect of the familiarity or Church which are the houshold of Faith that is kindnesse to be shewed to Christians Thirdly Charity is a duty to be extended to all both Jews and 〈◊〉 as well as to Christians For as John the first chapter and the thirteenth verse there is the will of the flesh and the will of man whereunto Temperance and Patience have respect So there is the will of God too and that is it that Godlinesse takes hold of The want of Patience to bear made Peter to deny Christ And therefore first he must be patient and next after will follow Godlinesse All that will live godly must suffer affliction the second epistle to Timothy the third chapter So when we are armed with patience we are fit to hear of Godlinesse So it was with Peter and the rest of whom it is reported that having this virtue ibant gaudentes Acts the fift chapter having first planted patience godlinesse follows by good consequence Thirdly Godlinesse is that virtue whereby we are affected towards God as the worldly mans is to wordlinesse or the fleshly man to carnal pleasure Cornelius is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts the tenth chapter and Acts the seventeenth chapter and the twenty third verse it is used for the worship of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we ask as Elias to whom God is God One hath his belly for his God Philippians the third chapter such a one was Esau therefore called a prophane person Hebrews the twelfth chapter Others have no other godlinesse but gain as the first epistle to Timothy the sixt chapter and the fift verse such were they that were content to retain Diana's religion for their gain Acts the nineteenth chapter When we are as carefully affected to God as worldly men are to the world and carnal men to the flesh then we have Godlinesse But to consider of this how deeply Godlinesse is joyned we carry up our thoughts to God as to the chief truth to him that is the fountain of all goodnesse and joyes We are 〈◊〉 that he is the highest wisdome that knows all our actions and the highest power that can minister deliverance to their troubles that he is a regarder of them that seek him and a severe punisher of such as contemn him This inward affection is Godlinesse and this inward affection and perswafion of God is the mystery of Godlinesse the first epistle to Timothy the third chapter and the truth that is according to godlinesse Titus the first chapter and the first verse But as we must have this inward conceit so we must professe godlinesse the first epistle to Timothy the second chapter and the tenth verse For as in the first Commandement of the Law we must serve God in the truth of the spirit so in the second Commandement in the service of the body in the third with the blessing of the mouth we must blesse and praise God that is we must professe our 〈◊〉 at all times and all occasions not only privately 〈◊〉 publiquely in the fourth Commandement that is intirely by all the parts of the body even with the tongue which is our 〈◊〉 especially on the day of our publique profession not only to 〈…〉 opinion of God but as the Church calls us Come Les 〈◊〉 fall down before the Lord Psalm the ninety fift not only to say with the Apostle Romans the seventh chapter I serve God in my spirit but Ephesians the third chapter I bow my knees to God the Eather And 〈◊〉 to worship God by vocal prayer I will praise him with my mouth Psalm the sixtieth Hast thou faith babe 〈◊〉 te Romans the fourteenth chapter and the twenty second verse So if thou have an inward conceit of God have it with thy self but withall thou must professe it 〈◊〉 The visard of Godlinesse must be plucked off and the power shewed We must exercise and 〈◊〉 godlinesse the first epistle to Timothy the fift chapter and the sixt verse There must be godlinesse of life the second epistle to Timothy the third chapter All that will live godly Cornelius was godly for he 〈◊〉 his godlinesse by giving almes and praying to God Acts the tenth chaptor By his exercise of godlinesse he shewed the power of godlinesse working in him and that is the chiefest thing For 〈◊〉 are spiritual sacrifices the first epistle of Peter the second chapter and to them we must add that which the Prophet calls 〈…〉 Hosea the fourteenth chapter without which we are not truly godly And to both these there was added a sacrifice of the 〈◊〉 this spiritual 〈◊〉 is a broken and contrite heart Psalm the 〈◊〉 first to that is to be added Psalm the thirty second I 〈…〉 my 〈◊〉 that 〈◊〉 an outward profession and vocal confession an 〈…〉 of the body And lastly the 〈◊〉 of 〈◊〉 〈◊〉 sixt chapter I will have mercy and not sacrifice Not to give good words as James the second chapter God be merciful but the real mercy Hebrews the thirteenth chapter to distribute and to doe good forget not for with such sacrifice God is well pleased Thus shall we approve our selves to be godly as also if we say with David Psalm the twenty sixt I have loved the habitation of the just If we account the Sabbaths our delight Isaiah the fifty eighth chapter If we esteem of places and times of godlinesse aright and cleave to the persons that 〈◊〉 godlinesse as Acts the seventeenth chapter and the thirty fourth verse Dionysius and Damar is they that doe so shew Godlinesse The second Virtue is love of brethren For as in the Law he goes from the first Table to the second so here having noted what is due to God he prescribes us duties to be performed unto men So the Gospel as well as the Law commands both purity and charity and we must take the ground of our love ex fonte puritatis God makes his Sunne to rise upon the just and unjust Matthew the fist chapter So must we shew not only brotherly love to Christians but charity to all men Which brotherly love is not to be extended to natural brethren as Matthew the twelfth chapter My brothers
and sisters are they which hear the word and keep it this is to be shewed to the Church and for such which have one father and one elder brother Some forsake the fellowship Hebrews 10. they are filii hipostoles they withdraw themselves from the fraternity but towards such as continue in the faith let brotherly love continue Hebrews the thirteenth chapter and the first epistle of Peter the first chapter and the twenty second verse They that are faithfull are called a brotherhood the second epistle of Peter the fist chapter and therefore to them must this brotherly love be extended This love must be without hypocrisie not to say as James the second chapter If thy brother starve and thou say depart and be warm but minister not to him what faith and godlinesse is that So for Charity the first epistle of John the third chapter Love must not be in word and tongue but in deed and truth That is true charity when we doe good to the fraternity not that of the world or after the flesh but of the Church Concerning which you need not that I write for you are taught of God who said By this shall all men know that ye are my Disciples if you love one another John the eleventh chapter From hence he proceedeth to Charity exhorting us to shew love not only quia sunt but ut sunt As to the faithfull because they are brethren but to all men generally that they may be wonne to be of the Church We must love Inimicum in Deo inimicum propter Deum 〈◊〉 that is true love As he begun with Faith so he endeth with love which is the bond of perfection Colossians the third chapter and keeps in all the other virtues Jerusalem is an heap of stones but love is that makes it a compact building Ephesians the 〈◊〉 chapter As the Apostle here exhorts to love so in the 〈◊〉 epistle of Peter the fourth chapter Above all things have love Colossians the third chapter and the first epistle of Peter the fourth chapter and the eighth verse which covereth the multitude of sinnes Of all graces it is the more excellent the first epistle to the Corinthians the twelfth chapter It is greater than faith or hope the first epistle to the 〈◊〉 the third chapter and the thirteenth verse Touching the end fuga corruptionis and the partaking of the Divine nature are the two things we have looked unto in all the other virtues The cause of our corruption is amor corruptionis in the judgement and valuation but it is refined by charity Love is Charitas of dearenesse we set a great price of that which is most deare And so if we make greatest account of God we will love him above all things If we set our love on that which is most deare we shall eschue corruption Secondly The partaking of the Divine nature is to be like to him the first epistle of John the third chapter and love is the greatest representation of the divine nature In the other virtues we doe but dispose our souls to be partakers of it The Apostle saith Deus est Charitas the first epistle of John the fourth chapter If then we be possessed of love we shall be possessed of the Divine nature Love is it that makes us adherere Deum Psalm the seventy third Fides videt spes tendit but charity possesseth Love is called an 〈◊〉 the first epistle of John and the second chapter because as Kings were annointed so it makes us have a right unto Gods kingdome Fides per charitatem 〈◊〉 is that which must doe us good Galatians the fift chapter There it is the mid'st but here the end of all without the which all the other will doe no good It is as oyle to the Lamp Matthew the 25 without which the lamp gives no light The pretious faith is that which hath all these virtues and charity at the end Then is Christianity well taught when it is taught as a building standing on many parts Ephesians the second chapter or Armor Ephesians the sixt chapter as a tree Galatians the fift chapter as a body Ephesians the fourth chapter as a choiser harmony of musick as the Apostle here 〈◊〉 it out in the second epistle of Peter the first chapter and the fourth verse Nihil ad vos ô viatores omnes intuemini videte an sit dolor par dolori meo qui factus est mihi quam afficit Jehova moerore die aestus irae suae Lament 1. 12. THE words of a party in great 〈◊〉 and that two wayes First That he is in sorrow and pain such as none other ever felt Secondly That being in this extremity he is not regarded of any It is well known that it is a 〈◊〉 thing to 〈◊〉 and blood to be afflicted but so to be afflicted as no other that is a high degree of misery but that in this case there is none to have compassion that is as much as can be said Against the crosses that befall us in this life the ordinary comfort is the first epistle to the Corinthians the tenth chapter Nothing befalls us but is such as pertaineth to man but this was not any other mans case And whereas there is none so hard-hearted but will shew some relief at least pitie a man in distresse here was none touched with any compassion For the verse it self it is the Prophets speech in the person of the City of Jerusalem lamenting the miseries that happened at the death of Josiah but by the rule of reciprocation whereby that which is said of the members may be applyed to the head as was said to Saul by Christ why persecutest thou me where it was the Church that was persecuted Acts the ninth chapter it is otherwise to be expounded If any member then especially of them under the Law Quibus ad contingebunt in figuris the first epistle to the Corinthians the tenth chapter therefore Isaacs sacrifice Josephs selling by his brethren and Davids betraying who were particular members of the Church were types and figures of Christs being slain sold and betrayed If the eyes or hand or footsuffer the head also suffers with it much more may the sufferings of the whole body together be applyed to the head as Out of Egypt have I called my sonne that being a place of the deliverance of Israel Gods first borne Colossians the eleventh chapter is applyed to Christ Matthew the second chapter And according to this rule this verse is by the ancient Fathers applyed to the 〈◊〉 and sufferings of our Saviour Christ. Whether it be the Cities speech or any other whosoever it may well be the speech of Christ on the Cross that he was then in that great extremity which none ever indured the like and yet being without cause none vouchsafed to look at him That is the drift of the words and is set down first by way of complaint Have ye no regard Secondly by way of
say we have no sinne we are not only proud but lyars the first epistle of John and the first chapter The Prophet saith All we like sheep have gane astray and turned every one to his own way Isaiah the fifty third chapter The direction of the Law is Not to sinne But the comfort of the Gospel is that albeit we have sinned yet we are turned as the Apostle saith here Ye were as sheep going astray but now ye are turned So in the first epistle to the Corinthians the sixt chapter ye were sinners of all forts haec 〈◊〉 but now you are justified and sanctified So then if men erre the next point is to confesse 〈◊〉 not to continue in sinne If a man persevere in sin he is out of his right way but if he will goe no further in it he will redire ad cor as Luke the fifteenth chapter we must return to our selves that is it where unto the Apostle exhorts them Acts the third chapter and the nineteenth verse Repent and turne as Joel 〈◊〉 Return to the Lord with your whole heart Joel the second chapter Of which repentance we must conceive as of a tree that must bring forth fruit as Acts the twenty sixt chapter To bring forth works worthy of repentance The works worthy of repentance are first To judge our selves the first epistle to the Corinthians the eleventh chapter then to punish and take revenge of our selves the second epistle to the Corinthians the seventh chapter and the eleventh verse Secondly these are turned ad 〈◊〉 which give over an evil course of life but after they turn to another hat is worse that is not repentance As a man having been an Idolater to become a sacrilegious person that is worse Romans the second chapter such a one is not turned to the Bishop of our souls So when a civill man becomes worldly or a prophane person proveth a Schifmatrick The last point is That when a man is turned God doth not only speak peace to him but he will speak to his Saints that they return not again to folly Psalm the eighty fift the ninth verse When we are turned to Christ he will say Luke the twenty fourth chapter Mane nobiscum that was said to Christ after his resurrection So at the feast of 〈◊〉 we come to the Pastor and Bishop of our souls and confesse we were turned therefore being now risen again we must tarry with him we 〈◊〉 not turn again to folly We must consider how it was with us when we trampled his pasture under our feet and 〈◊〉 the waters yea we wandred on the mountains and upon every hill 〈◊〉 the thirty fourth chapter We must 〈◊〉 if it were better with us before as Hosea the second chapter And being turned we must make this conclusion Ephesians the fift chapter Ye were 〈…〉 now are light therefore walk as children of light So we were as sheep going astray but now being turned to Christ the 〈◊〉 and Bishop of our souls we must continue under the protection of our Pastors and when the chief Shepheard commeth we shall receive the crown of life which he hath purchased the first epistle of Peter the fist chapter an incorruptible Crown of glory Paulisper non conspicietis me rursum paulisper videbitis me quia ego vado ad Patrem Job 16 16. THEY be the words of Christ spoken to his Disciples to comfort them being in heavinesse because Christ was to be taken from them verse the sixth for here is matter of double sorrow For first That they should not see him Secondly That he was to goe such a journey from them But there is a double comfort answerable The comfort of not seeing him is after a while ye shall see me The comfort against his departure is that he goeth to his Father The words in effect are as much as if he said within a while I shall suffer death upon the Crosse and be buried and within a while after I shall arise again and ascend up to my Father which is a special matter of comfort and rejoycing as John the fourteenth chapter and the twenty eighth verse If ye loved me ye would rejoyce because I said I goe to my Father They knew not what he meant by those words verse the eighteenth therefore our Saviour maketh a commentary on them verse the twentieth ye shall not see me that is ye shall weep and lament but the world shall rejoyce And again ye shall see me that is your sorrow shall be turned into laughter and joyes Again he makes it more plain with a comparison verse the twenty first non videbitis that shall be to you as the pangs of a woman labouring with childe and ye shall see me that is like the joy she conceiveth after her deliverance For the first point he saith verse the fourth he did not tell them of his departure from the beginning nor yet a great while before his passion but only now that is some diminishing of their grief But in the second point there is much more comfort that is albeit he must be taken from them yet they shall not only see him again but very shortly after The vision that is for many dayes 〈◊〉 us to long and thirst after the accomplishment of it but Christ cells them they shall see him again and that very shortly The same course he keeps in the reason for he saith quia vado not to the crosse and passion that was not a matter so pleasing but ad Patrem that is it that doth increase their joy Wherein we are to observe Christs method of comfort not to minister comfort before the time To see is a good and comfortable thing Ecclesiastes the eleventh chapter the want of which benefit made Tohias that he had no joy And as God giveth sight so hath he made many excellent Creatures for us to 〈◊〉 whereof the Wise-man saith non satiatur oculus And there are not only real but personal objects Adam opened his eyes and saw the light but saw nothing till God made one like himself The personal object is the more comfortable But in the person many things make it more desirous As to see a person whom we love and who loveth us that is a sight of comfort So was it a great joy to Jacob to see Joseph Genesis the fourty sixt chapter such is the joy of the Spouse to see Christ Canticles the sixth chapter Touching Christs love himself saith John the fifteenth chapter Majorem hac charitatem habet nemo he loved us being his enemies If then the view of a man be comfortable what shall we say of the fight of God that must needs be Visio beatifica In him is fullnesse of joy Psalm the sixteenth The pure in heart shall be blessed quia videbit Deum Matthew the fift chapter That was it that made Philip say John the fourteenth chapter Ostende nobis Patrem sufficit But he that seeth Christ
seeth God the Father as he saith He that seeth me seeth the Father When Moses desired God to shew him his glory Exodus the thirty third chapter though he shewed but his back parts yet it was so glorious a sight that they that beheld Moses face saw the skin shine Exocus the thirty fourth chapter so that he was fain to cover it And as in the second epistle to the Corinthians the third chapter we are transformed into his image Christ in his corruptible nature being transfigured in the presence of his Disciples was so glorious that they desired they might goe no more home Matthew the seventeenth chapter Therefore if the fight of Gods presence be a matter of so great joy non videbitis must needs be occasion of great sorrow Which is exemplified in Adam who having sinned though he were in Paradise a place of all comfort yet he had no joy because he could not see God as he was wont Therefore Cain complaineth I am cast out of thy presence Genesis the fourth chapter And not only the Reprobate but David saith Psalm the thirty first and the twenry second verse I said in my haste I am cast out of thy presence or fight which shewed that as videbitis must be the persection of all felicity so non videbitis is the summe of all misery especially if it be not qualified with modicum Psalm the thirteenth How long wilt thou forget me O Lord for ever Psalm the seventy seventh Will the Lord absent himself for ever Psalm the eighty ninth And that which he faith John the fourteenth chapter and the nineteenth verse The world shall see me no more if modicum be not added there is no 〈◊〉 like this Out of this we learn to seek Gods favour as Psalm the twenty first and he saith Seek my face to answer My heart never leaveth thinking on this And if we have lost the comfort of it to complain as David Psalm the thirty first I am cast out of thy presence For albeit men in the time of their youth delight in other fights yet the dayes will come when they shall say Shew us the lights of thy countenance Psalm the fourth Turn us again O Lord shew us the light of thy countenance and we shall be whole Psalm the eightieth We shall desire to see one of Christs dayes Luke the seventeenth chapter and the twenty second verse All flesh shall see him at his appearing even they that pierced him Apoc. 6. Secondly We are to inquire what manner of sight he speaketh of for as much as men see not only with bodily eyes but with the eyes of understanding They that with their bodily eyes beheld Christ before his Passion and after his Resurrection did not understand it Luke the twenty fourth chapter and the eleventh verse As there is an outward light so an inward light of the minde into which the doctrine of the Gospel doth shine the second epistle to the Corinthians the fourth chapter as the light of the Sunne 〈◊〉 to our outward sense There are things that cannot be seen of the bodily eyes which we doe yet behold and look on with the eye of faith the second epistle to the Corinthians the fourth chapter and Moses is said to have loved God invisible Hebrews the eleventh chapter So the bad qualities of men as 〈◊〉 are invisible to the outward eye but yet we see it by the light of our understanding Such a sight is that which he promiseth John the fourteenth chapter I will make my self manifest to him He shewed himself to Judas as well as to Peter bodily But as it was a special touch wherewith 〈◊〉 now touched the hem of his garment and was healed Matthew the ninth chapter so the view that Peter had of Christ had another manner of effect then Judas beholding Luke the twenty second chapter But even this spiritual sight hath also a deceit as in the first epistle to the Corinthians the thirteenth chapter Now we see through a glasse but then face to face So there are two words to that purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see in a glasse but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to see a thing as it is The Angels doe continually behold Gods face we have but an enigmaticall sight of him in this life and it is soon lost as Christ being risen from death was seen of Mary Magdalen and others in the habit of a Gardiner To them that travelled to Emaus at one time they did see him and at another time they could not see him Touching which he that shall consider the desire which the Saints of God have of this benefit shall easily perceive what matter of sorrow it was for Psalm the ninety second My soul is a thirst for the living God Psalm the eighty fourth it saith For the City of my God again How long wilt thou forget me for ever but modicum videbitis that gives comfort again Heavinesse may endure for a night that is modicum non videbitis but joy commeth in the morning that is modicum videbitis Psalme the thirtieth The delaying of hope is the fainting of the heart Proverbs the eighteenth chapter but the desire accomplished is the tree of life Modicum videbitis is as the tree of life that quickens the sool Isaiah the sixty fourth chapter For a moment in my anger I forsake them but with great compassion will I gather them As he gives the matter of grief in non videbitis and comfort in videbitis ye shall see me within a while so in the reason quia vado that is the grief but ad Patrem that is matter of comfort He goeth but woe to him by whom she Sonne of man goeth Matthew the twenty sixt chapter that is matter of sorrow but when he saith ad Patrem that is not to an enemy that keeps me long from you but to my father the same that sent me at my birth and will send me again by my Resurrection Secondly As he went to 〈◊〉 a cruel Judge on earth so to as severe a Judge in Heaven But yet when you heare me say Why hast thou for saken me yet still he is my Father as if he should say this is a hard way but yet I must goe this way Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not quia but quòd vado that is the contrary I shall be carried up in a cloud Secondly From the consideration of Christs words verse the fift I goe my way and none 〈◊〉 me whither I goe that is to be understood as of the place whither but to what purpose for of the place Peter asked in the thirteenth chapter and the thirty sixt verse Domine quò vadis So here the placing of ad Patrem is to shew that he went to reconcile God not only that he be no enemy but propitiou and favourable not as a friend to a friend but as a father to his children to make us the children
of God his Father and so joynt heirs with himself Romans the eighth chapter So Christ saith Ascendo ad Patrem meum Patrem vestrum ad Deum meum Deum vestrum John the twentieth chapter and the seventeenth verse By my death God is made your Father Therefore as a woman travaileth in sorrow but being delivered is glad quia natus est homo So by my death there is a new nativity and you are to be glad that by me you are made the children of God that is by my going away to the Father For the Use as Christ saith of himself non videbitis and again modicum videbitis that is verse the twentieth re shall weep and lament and the world shall rejoyce We are to reckon of the things and persons of this life that is truly said of the modicum videbitis and again modicum non videbitis their continuance is uncertain We have had much peace by the space of fourty one years during which time we saw her which now we see not it was a great time indeed but it was but modicum for a thousand years in Gods sight is but as yesterday Psalm the nintieth As all worldly things are seen for a little time and shortly after are not to be seen So for vado all things in the world are passing they vade passe away as in the first epistle of John and the second chapter The world passeth away The use which we have is the inverting of non 〈◊〉 me videbitis The world saith ye shall see me for a while and within a while ye shall not see me that is the state of the world as in 〈◊〉 the fourteenth chapter Externa gaudia luctus occipit But in Christ the not seeing goeth before and the seeing goeth after that is Psalm the 〈◊〉 Heavinesse goeth before and endures for a night but joy commeth after in the morning But the world setteth on the best wine 〈◊〉 and the worst after but Christ keepeth the best wine till last He that will follow the world shall see some happinesse here and not see after but follow Christ and thou shalt not see here that thou mayest see after Whether of these sights is better the Apostle sheweth in the second epistle to the Corinthians the fourth chapter the things that are seen here are temporal the things that are not seen eternal So that we may have our choyce either to see and not to see or not to see here that we may see hereafter which is better therefore the Psalmists prayer is Let me not see here a little while that I may see eternally So for Vado as we see worldly things a little here and then see them not any more so all worldly things passe and goe but whither the world knoweth not He that seeth not Christ here by the sight of the glasse shall never see him for he goeth to utter dar knesse Vadit ad Judicem non ad Patrem and the smoak of his torment shall ascend continually The godly that have seen Christ shall goe to his Father though through many afflictions seeing Christ saith After a while ye shall not see me to shew that he was mindfull of death We must study and labour that our end be like his that so we may be partakers of his promises I will shew my self to him which was matter of comfort as in the transfiguration That albeit to goe away be a hard way yet we be assured as Christ was that we goe to the Father Whither I goe thou canst not follow me now but thou shalt follow me after John the thirteenth chapter that is to God the Father and to his comfortable presence where we shall have that joy which no man shall take from us John the sixteenth chapter and the twenty second verse Whatsoever joy a man can have here it shall be taken from him but the joy of Gods sight shall never be taken from him We goe to that Father which shall give us an inheritance incorruptible undefiled and that fadeth not the first epistle of Peter the first chapter Adeo provocantes Deum ad indignationem factis suis ut irrumperet in eos plaga donec consistente Pinchaso judicium exercente coercita esset plaga illa Psal. 106. 29.30 THERE is in these two verses mention of the plague And as it is here said the plague was great among them so great as there dyed of it four and twenty thousand Numbers the twenty fift chapter And now God hath laid the same axe to the root of our trees and the same rasor to cut off some of our number Isaiah the seventh chapter and the twenty eighth verse Therefore our state being like theirs while they wandered in the wildernesse Every thing in the Scriptures be written for our instruction Romans the fifteenth chapter We must take direction from this principle what to doe in this case That which is set down touching them is of two sorts First The cause of this plague They provoked God with their inventions Secondly the Cure Phinehas stood up and prayed and it ceased The Cause is double First Their inventions Secondly Gods Anger provoked by them And from these two come both The wrath of God is the 〈◊〉 Cause per quod and their inventions the Cause propter quod So a double Cure Against Gods Anger is opposed as a remedy Prayer and against Inventions the executing of judgement upon these sinners The Prayer is qualified in two sorts First that is Phinehas prayer Secondly He stood up in the cause The first thing to be set down is That sicknesse and mortality of people is causall and not casuall for nothing is more contrary than Chance or Fortune and Judgement For seeing a sparrow cannot light on the ground without Gods providence such is Gods care for them though two of them be sold for a farthing Matthew the tenth chapter it is a senselesse thing to think that ficknesse can befall a man by chance Therefore the Philistims being plagued by God would try whether that disease came of Gods hand or by chance the first book of Samuel the sixth chapter and the ninth verse But the very name of plague signifying originally judgement shews it is no casual thing as in the first epistle to the Corinthians the eleventh chapter where he saith They did eat and drink their own judgement that is that many were sick among them and many 〈◊〉 So the mortalitie at Corinth was Gods judgement and so the Latin word plaga being a stripe sheweth the same If a stripe there is a striker so then they are not casual If a Surgeon Physician or Philosopher were to give a reason hereof he will impute the cause to the infection of the aire the putrefaction of the bodies by humors and to conversing one with another and they are good causes of it For so saith God Exodus the ninth chapter and the tenth verse Mases took the ashes of
therefore we say a day hath twenty four hours a week hath seven dayes a moneth thirty dayes a week likewise hath seven nights a moneth thirty nights but evening and morning are all one day And the first day as the first day of the week of moneths of time this was a day by it self as the other six were dayes by themselves God saith at the institution of the 〈◊〉 Exodus the twelfth chapter and the second verse This moneth shall be unto you the beginning of moneths it shall be to you the first moneth of the year But by Basill this 〈◊〉 had a meaning for our natural use that we should esteem twenty four hours one day though some count the day no longer than the light is seen The first day is 〈◊〉 example to the dayes after in this first day we behold all the other 〈◊〉 and 〈◊〉 them all things created In this first day of years 〈…〉 Creation the 〈◊〉 the Birth 〈◊〉 B was the 〈◊〉 letter the Redemption the 〈◊〉 the 〈◊〉 the 〈◊〉 of 〈…〉 was upon the first day of the week year 〈◊〉 The spiritual use The spiritual 〈◊〉 〈◊〉 〈◊〉 of this place saith We are not in 〈…〉 〈◊〉 may be applyed to 〈◊〉 morning and evening 〈◊〉 A 〈…〉 morning and 〈◊〉 at even the one a 〈◊〉 the 〈…〉 Numbers the twenty eighth chapter the fourth and 〈…〉 David 〈◊〉 the beginning of the hundred fourty first 〈◊〉 〈…〉 God 〈◊〉 my prayer be 〈◊〉 in thy sight 〈…〉 and the listing up of 〈…〉 evening sacrifice Let 〈…〉 a Father open the morning 〈◊〉 the 〈◊〉 of prayer and 〈…〉 the evening with the bolt 〈◊〉 prayer In these two there is 〈◊〉 and alternation 〈…〉 the day 〈…〉 〈◊〉 now long how 〈…〉 in them we see joy 〈…〉 in the night 〈◊〉 is alternation of 〈…〉 then 〈◊〉 Now 〈…〉 Babylon 〈…〉 and 〈◊〉 and did 〈◊〉 in the day 〈…〉 〈◊〉 for the 〈…〉 〈◊〉 in 〈…〉 and the first verse 〈…〉 it Sit in the 〈◊〉 sit on the ground set still and get thee into darknesse evill shall come 〈◊〉 the and thou shall not know the morning there os 〈◊〉 there is a use 〈◊〉 order in things 〈◊〉 so is there in things spiritual the evening and the morning The very Heathen doe say that to a man 〈◊〉 disposed 〈◊〉 a good minde after Matthew in his fourth chapter and the sixteenth verse saith The people which 〈◊〉 in darknesse saw great light and to them which 〈◊〉 in the region 〈…〉 of death light is risen up knowledge is a light and Ignorance 〈◊〉 〈◊〉 〈…〉 saying Estprimo vespertina 〈…〉 which grows from light to a lighter knowledge If a man 〈…〉 not according to Gods word it is because there 〈◊〉 no 〈◊〉 in him 〈◊〉 the eighth chapter and the twentieth 〈◊〉 for it is the 〈◊〉 of God that is 〈◊〉 that lightneth our very 〈…〉 This hath also an use for our affections for temptation of any sin is ever before the issue First we are 〈◊〉 then we yeeld to the temptation but after the yeelding the godly have repentance but to yeeld to the temptation and 〈◊〉 to 〈◊〉 the 〈◊〉 is the continual evening of the wicked The godly hath here in this world in this life his evening sorrow 〈…〉 death but his joy commeth in the morning that is 〈◊〉 life to 〈◊〉 His vespere is luctus his mane gaudium His weeping may abide at the evening but joy commeth in the morning Psalm the 〈◊〉 and the 〈◊〉 verse A man hath secret sinnes which be hid and presumptuous which be apparent Psalm the nineteenth and the 〈◊〉 verse God 〈◊〉 them both The wicked have their morning in this life they live in posperity and have what they can desire but in the long evening in the world to come they shall finde endlesse adversity Notwithstanding the godly in this life be tossed as a ship and though they suffer shipwrack of their life yet this is their hope that post tenebras spero lucem Though Jacob wrestled in the evening yet had he a blessing in the morning Genesis the thirty second chapter and twenty fourth verse The Godly and the wicked doe both dye and both are buried in the grave the righteous shall have domination over them in the morning but God shall save the soul of the righteous from the grave Psalm the fourty ninth and the fifteenth verse God saith that in the day of the desolation of Jerusalem there shall be no clear light but dark That day is known to the Lord which shall be neither day nor night but about the evening time it shall be light Tertullian in his book de resurrectione maketh a resemblance of the evening and the morning to the grave and the resurrection We are in the grave in silence and solitarinesse but the morning of our resurrection appeareth cum gaudio cultu dote gloria sepulti vesperè manè revivescite What though here we suffer some crosses hereafter we shall have endlesse joy better is it to have our evening here and our morning hereafter than contrariwise Though the Gluttons morning were his delights his dainty â—…ir his costly apparel when it was Lazarus evening who was hungry naked and diseased but afterward the rich man was tormented and Lazarus for ever comforted Luke the sixteenth chapter So there is a resemblance of the resurrection in Gods works before the same was expressed in his words Now is the light mixed with darknesse and darknesse with light the darknesse of the night hath the light of the starres and somtime the shining of the Moon the light of the day is often overcast with the mist or with clouds but the morning of the resurrection shall be without end The evening of condemnation to the wicked shall never have morning and the morning of glorification to the blessed shall never have evening Untill that day of resurrection there shall be a mixture but then and not before there shall be light without darknesse to the blessed and endlesse darknesse without light to the damned And thus much shall suffice concerning the first day and the work of the first day Sic fuit vespera fuit mane diei secundi Gen. 1. 8. Novemb. 12. 1590. Place this in pag. 56. at the end of the Sermon upon Gen. 1. 8. IT is the second day in relation to the first day in the matter an Incubation and hatching there were five things the first day the incubation and hatching were in the first day In this second day as well as in the first there is a being and order of distinction of nature and a giving of a name Bonum lacketh here and why Here lacketh bonum the goodnesse And he saw it was good is not put down in the second day Some of the Hebrew say and give this reason why bonum lacketh here the Angells fell the creating of hell was in the second day Tophet is prepared of old as it is in the thirtith chapter of Esaâ— and the twenty seventh
verse they say Angells were created yesterday as it were the next day before after David saith in the hundred fourty eighth Psalm and the second verse Praise ye him in the high places he saith first Praise him all his Angells In six dayes the Lord made the Heaven and the Earth and all that in them are in making Heaven he made all things as Angels in the Heaven Exodus the twentieth chapter As Hell hath been prepared of old so the Devill hath been a murtherer from the beginning John the eighth chapter and the fourty fourth verse It hath been questioned whether the fall of Angels was the first or second day Secondly They say there is no mention made of goodnesse because division was in the second day and therefore no goodnesse but notwithstanding the division there is a union In the dayes of Peleg the earth was divided the tenth chapter and the twenty fift verse At the building of Babel was the division of tongues which was confusion the eleventh chapter and the ninth verse This division of the second day is of things of diverse natures therefore good Likewise they say there is no mention of good because that was made that day namely the divided waters the upper and nether waters were the deluge and destruction of the world afterward But by them he punished mans wickednesse and the worlds sinfulnesse but to give to give to each his reward and desert to the godly glory to the wicked punishment this his Justice is full of Goodnesse Num 〈…〉 is Infâ—…stis say the Papists yet Matrimonium eft binorum So litarinesse is not good which God perceiving he made to man an helper the twenty eighth verse of the next chapter We say in a Proverb Secâ—… omnia sunt prospera yet it was said dies secundâ—… was infâ—…stus But it was Jeroms blemish who is not to be excused for who is blamelesse for he that first devised that opinion did first strangle it Division signifieth as well conformity as confusion and where reward is for desert that is good All that God made was very good the thirty first verse of this chapter The action of goodnesse is suspended the number is suspended till both be perfected which is after in the third day in the which day you shall finde goodnesse twice when the second day as the Seâ— was perfected the day was pâ—…ed but the work was ended This I doe take in the course of 〈◊〉 reason Et fuit ita Nam produxit terra herbulas herbas sementantes semen in species suas arbores edentes fructum in quibus semen suum est in species suas vidit Deus id esse bonum Sic fuit vespera fuit mane diei tertii Gen. 1. 11.12.13 Place this in pag 72 after the Sermon upon Gen. 1. 11 WE have heard of Gods Decree commanding and the returne executing it and his censure approving that is made which in every dayes work is set down in these three phrases fiat erat sic bonum erat Of this third dayes work we have handled before we have heard the first part namely Gods word commanding the Earth to bud forth hearbs and seeds and trees c. now it remaineth to speak of the other two And first of the return and execution And it was so For the Earth according to every 〈◊〉 and title of Gods word fulfilled Gods will and brought forth all sorts of hearbs and trees and buds and fruits and seeds leaving nothing undone which was commanded Touching which besides the obedience of this Element in executing Gods Decree we note a special Certificate under Gods hand as it were for the discharge of this Creature in the dispatch of his work and that without delay with all haste and speed Which reproveth not only our disobedience to God but also our dulnesse and slownesse in doing any thing which God commands For with us it is one thing to doe a thing and another to doe it willingly and quickly with expedition and speed For when God doth command any thing we put it off with this delay erit sic it shall be so hereafter when we can finde leisure and fit time It can seldom be said in the present tense erat sic it was performed without delay For we are as Salomons debtors which bid God stay till tomorrow or the next day Proverbs the third chapter before he can finde leisure to pay this debt and duty of obedience Secondly In that the return in the end of the eleventh verse was erat sic it was so two things are to be noted out of the nature of the word First a congruity of the performance answerable to the commandement in every point for here is specified just so much done as was required nothing too much or too little to teach us that our obedience must be such We must not deficere in necessariis nec abundare in superfluis The other point is for continuance or perpetuity for the word signifieth that it was so surely and firmly done as if it had a sure basis or foundation for continuance that it might never fail we see it holdeth and endureth ad hunc usque diem our eyes and experience seeing that it is 〈◊〉 The last thing we gather by opposition That Gods word was the cause and is that hearbs and trees doe bear fruits and trees So è contra it is the same word of God saying Let not the Earth nor the trees bear which is the cause of 〈◊〉 and want If for our sinne they fail any year ab ejus 〈…〉 interdicto 〈◊〉 If therefore we disobey Gods 〈…〉 be our punishment That his word shall 〈◊〉 the Earth to 〈◊〉 encrease and to deny us his fruits The second part is the censure and approbation of God saying that it was good I said before there are 〈◊〉 sorts of good 〈◊〉 honestum secondly utile thirdly 〈◊〉 each of which we shall see in the earth and the fruits thereof For honesty and moral good we see it is gratefull to the owner or 〈◊〉 which laboureth therein faithfully and gratefully repaying and requiting his 〈◊〉 and labour thereon For profit it veeldeth 〈◊〉 〈◊〉 both for man and beast and so necessarily good is it in this 〈◊〉 that without it the King cannot live Ecclesiastes the fift chapter and the eighth verse For pleasure and delight either of the eye to behold it or of the taste to relieve it it is most delicious and delightfull Milk Wine and Oyle Wheat and all other grain which are both for variety and necessity we receive by Gods 〈◊〉 from the fruit and increase of the earth and trees And therefore is every way good Postea dixit Deus Abundè progignunto aquae reptilia animantia volucres volanto supra terram superficiem versus expansi Coelorum Gen 1. 20. Place this in the beginning of pag. 84. THIS verse and the three following 〈◊〉 contain in them the first dayes work by which both the
waters are stored with 〈◊〉 and the aire and firmament was replenished with Fowl For yet hitherto they were like to wide and great store-houses which were empty and void In which dayes work are four branches 〈◊〉 the Edict or Precept Secondly the Execution or performance of 〈◊〉 Thirdly the allowance and commendation of it in the end of the twenty first verse Lastly another special Precept for the preserving of these things so made in 22. verse Touching the Commandement we may note That to say or to command in word may seem to be but a weak thing for words we hold to be but winde yet such words as God speaketh doe receive such and so great power and authority from the Speaker or Commander that of necessity that which is said must needs be done If a King doe command the power of his authority being joyned with the weaknesse of his word doth cause it to be very powerfull and effectual If a Princes authority can make his word so great how much more can Gods omnipotencie give strength to his word and cause that which he saith to be most certainly done This the reason that by the virtue and force only of his word what 〈…〉 faith is done and cometh to passe The second thing to be noted is to whom God spake namely to the Waters For as Moses was willed to speak to the stony rock Numbers the twentieth chapter and the eighth verse so doth God here speak to the waters neither is it a fond thing thus for God to speak to deas and senselesse creatures for though they have no cares and cannot heare yet they can understand when God doth call and speak to them and have power to doe his will when he commandeth If then the waters and rocks can heare and understand and doe what God doth say and bid them how much more should we which have eares and understanding hearts and active hands take heed we doe the like Now touching the Tenor of Gods precept we see it concerneth the producing and bringing forth of living things in abundance and great multitude And though God saith Let the waters bring forth fowles it argueth not as Symplicius the Atheist absurdly gathereth that here the water is said to be the matter of which the 〈◊〉 were made for in the second chapter of Genesis and the ninteenth verse this is explained that they were made of the earth though they were brought forth of the waters Touching the creatures moving in the waters the word here used doth in a generall term signifie such things as are quick and live and move comprehending therein all the particular creatures besides fish or fowle which either creep or crawle or move in either of these elements as Froggs Snakes Flyes c. Man by practice can attain to the Fishes motion that is to swim and move upon and in the waters but he cannot by any devise attaine to fly and move as Birds or mount in the ayre It is a wonder to heare that iron could swimme in the second of Kings the sixt chapter and the sixt verse but it is by the same power of God by which a feather can fly aloft By the firmament or Aire is meant the nether and grosser part of the aire which region is full of foggy fumes and vapours which come from the earth and so high and farre the sowls can abide and endure to flie But the farther and higher part and region of the aire which is more pure and cleer are called penetralia 〈◊〉 which is so free from grosse vapours and earthly mists that no earthly thing can breath or abide therein As therefore Water is a 〈◊〉 element for Fishes which breath not so this lower region of the aire is for all Fowls But let us come to that which is common both to fish and fowls and maketh both of them live and move the one by swimming the other by flying and that is the soul of life Concerning which generally It signifieth a breath or 〈◊〉 it of life For seeing we can understand and conceive best things sensible therefore spiritual things for our capacity are termed by things sensible The breath therefore being of 〈◊〉 things the most pure and 〈…〉 is called by 〈…〉 these things are in their 〈…〉 distinct breath life and soul 〈◊〉 life is the 〈◊〉 and 〈◊〉 of a soul so breath is the effect and 〈◊〉 of life Neither is it 〈◊〉 that here is added to the soul life because it 〈…〉 needfull instruction and distinction between the soul of man hereafter 〈◊〉 be handled which is a soul of more than 〈…〉 life of a double life and therefore 〈◊〉 whereas these 〈◊〉 have a soul of a single life and therefore are mortal Deinde dixit Deus Producat terra animantia in species ipsorum Pecudes Reptilia bestiasque terrenas in species suas et fuit ita Gen. 1. 24. Place this Sermon and the next betwixt pag. 92. and 93. THIS verse and all the rest to the end of the chapter doe contain the furnishing and 〈◊〉 of the earth with living Creatures and so 〈◊〉 to passe the finishing and 〈◊〉 of the whole work of Creation For this sixt 〈◊〉 work 〈◊〉 the bringing forth of Beasts and Cattel of all 〈◊〉 and the bringing in of Mankinde into the world to be Lord and 〈◊〉 of them and all the rest In which we observe the three usual parts Gods Decree commanding the Execution performing it and Gods 〈◊〉 of it being done For the Decree we may note as before That God is the Commander the Earth is that which is commanded and the effect of the commandement is that it should bring forth Cattle and 〈◊〉 things Having shewed before how God speaketh and 〈◊〉 his will to dumb deaf and senselesse Creatures as here he doth to the Earth we will come to the tenor and meaning of the Decree and Commandement to it For that phrase here used of bringing forth is taken from the manner of women great with 〈◊〉 which when their time is come to bring forth their young therefore the Fathers doe call this Parerperam terre as it were by resemblance the children of the earth or her travail not that 〈…〉 before made and hid in the bowels and 〈◊〉 of the 〈◊〉 For as the waters were not in the rock before Numbers 〈…〉 chapter and the eighth verse but even at that 〈…〉 God commanded it gushed out waters only by the power 〈◊〉 God 〈◊〉 the virtue of Gods word and the power of the Commander caused the Earth to bring forth all these things 〈◊〉 of it 〈◊〉 it 〈…〉 power to doe it Now the several kindes of Creatures which here the Earth is willed to bring forth are reduced to three heads Beasts Cattle and creeping things Cattle are called Jumenta à 〈◊〉 because they are made to be our servants to help us in our labours and affairs And they are such as doe need us as much as we need them for Sheep Oxen
And Christ saith My meat is to doe the will of him that sent me John the fourth chapter by which is signified the delight and contentment of the minde So whatsoever the Serpent delights in that he may be said to eat and seed upon Secondly this word implyeth not only a delight but a devouring and a destroying as in the Prophets it is said The sword and famine shall devour the second book of Samuel the third chapter and the twenty sixt verse not that it can devour but is a means to consume and destroy This eating the Apple ascribes to the Devil when he saith of him That he goeth about seeking whom he may devour the first epistle of Peter the fift chapter and therefore he is said to stand by ready to devour the child so soon as it should be brought forth Apocalyps the twelfth chapter that is there is none so soon born anew in the Church of spirit and water but the Devil seeks presently to kill it And in 〈◊〉 two points standeth the spiritual eating of the invisible Serpent For the dust which is appointed for his food there is a spiritual thing correspondent also to it for where God promiseth unto Abraham Thy seed shall be as the dust Genesis the thirteenth chapter and as the starres of Heaven Genesis the twenty second chapter upon these places the Fathers gather That of Abraham should come both a dusty and earthly generation not expressing the faith and obedience of Abraham and also a heavenly generation that should shine and give light to the world as it were starres with the purenesse of their life And David saith plainly That the ungodly art as dust Psalm the first for whatsoever lyeth along upon the earth will 〈◊〉 dust the earth it self being without moisture turneth to dust so that the least winde that comes bloweth it away So the idle person that lyeth along and hath no vocation to follow doth gather dust and is subject to be scattered with the wind And they that somtime had some moisture and dew from Heaven if they lose it so as their soul waxe dry Numbers the eleventh chapter the Devil will send them a winde that shall carry them away for his delight is to be in dry places Matthew the twelfth chapter and in places without moisture Luke the eleventh chapter The winde wherewith they shall be carried away is every winde of doctrine Ephesians the fourth chapter Therefore we must beware that we be not clouds without water as Jude calls the wicked verse the twelfth and that we fall not from our own stedfastnesse the second epistle of Peter the third chapter and the first verse which we cannot chuse but doe if we loath prayer and other spiritual exercises whereby the dew of Heaven doth descend upon us And as it is in Religion so also in matter of the Common-wealth wherein we shall finde that this drynesse is a cause of much evil for those light and idle persons which Jerohoam took unto himself turned to his destruction the second book of Chronicles and the thirteenth chapter Seeing the Devil delights in these dry souls and loose parts of the earth how is it a punishment laid upon him to feed on them It is indeed a punishment he would have other meat for so soon as 〈◊〉 is borne anew by regeneration the Devil is ready to devout the childe Apocalyps the twelfth chapter So he would have devoured Christ himself Matthew the fourth chapter So he desired to have sed on Job and all other godly men which are the starres of Heaven But he is excluded from that food and is to feed only upon the wicked who being dry and destitute of the grace of God are fitly compared to the dust And as the Devil himself is accursed so they that are allotted to him for food are cursed Children the second epistle of Peter the second chapter Thirdly It is said all the dayes of thy life This punishment is laid upon him as God speaks here because thou hast done this upon him not as he is the red Lyon but the Tempter as he is a spirit he is immortal and hath no end of life but the dayes of his temptation shall have an end at the comming of Christ to judgement as he is the red Dragon condemned in Hell he hath no end but shall goe into everlasting fire where he shall have no end of torment The Dragon the old Serpent is loose but for a little season but after he shall be bound and cast into the bottomlesse pit Apocalyps the twentieth chapter the second and third verses Here is matter of admonition That we avoid those sinnes which we see so severely punished by God in the invisible Serpent especially Malice in speaking evil of God and hurting our neighbours Then to beware of Pride which God doth punish with basenesse Lastly to detest the prosecuting of our own inordinate lust because that will deprive us of the blessed food so as we shall have nothing to feed upon but the dust We must not putrifie in idlenesse but get up and take our strength unto us and cherish the moisture and dew of Heaven which we have received Isaiah the fifty second chapter So here is matter of faith and comfort for this Curse pronounced by God upon the Devil turns to a blessing to us For Adam and Eve had cause of comfort seeing that God took their fall wrought by the Devil so grievously God here professeth himself an enemy to the 〈◊〉 that was and is our enemy and so giveth us hope that howsoever we by his perswasion are fallen from our first estate yet he will be mercifull to us Praeterea inimicitiam pono inter te mulierem hanc similiter que inter semen tuum semen hujus Gen. 3. 15. Jul. 2. 1598. IN this verse we have the second part of the Sentence given by God upon the Serpent The former part concerned the Serpent himself but this part hath respect also to us and is much more grievous unto him than the other three branches And it is that which he doth most hardly digest Concerning which as it directly containeth a Commination and Curse so as we must acknowledge it to be Gods doing and to be marvellous in our eyes Psalm the hundred and eighteenth In this Curse is 〈◊〉 a singular Blessing and in this 〈◊〉 we have a great and pretious promise the second epistle of Peter the first chapter and the fourth verse Touching this verse nothing can be spoken good enough seeing upon it the new Testament hath his foundation and that all the rest or the Scripture is nothing else but a Commentary upon it for there beginneth a new creation of all things and the new 〈◊〉 which the Apostle speaks of in the second epistle to the 〈◊〉 the fift chapter and the sevententh verse For seeing the world which was lately created by God was presently corrupted by the malice of the Serpent it hath pleased God
to create the world 〈◊〉 in Jesus Christ. By the seed of the woman is meant our Saviour Christ who 〈◊〉 of time was made of a woman Galatians the fourth chapter So that when God saith I will put enmity between thy seed and the 〈◊〉 feed we have in these words a manifest promise of Christ and it is as much in effect as if the Lord after he had by his word created all things should at length say as he did of all things else 〈◊〉 the first chapter Fiat Christus Let there be a Christ that is seeing Man is fallen and hath degenerated from his first estate wherein he was created Let there be a creation of a Messiah and Saviour by whom he may be restored By this seed we are shadowed from she firie two edged sword that was set to keep the way of the tree of life Genesis the third chapter and the twenty fourth verse and if by faith which is our victory the first epistle of Joha the fift chapter and the fourth verse we can overcome the Serpent we shall eate of the tree of life which is in the mid'st of the Paradise of God Apoculyps the second chapter and the seventh verse And unto this promise of God 〈◊〉 the Apostle speaks Hebrews the second chapter and the first verse 〈◊〉 are bound to give the more earnest heed because this Gospel was not preached by man in this world which is a vail of misery but by God himself in Paradise Wherein before we consider the words themselves these things are generally to be observed That howsoever the old Serpent that is the Devil did with grief 〈◊〉 the first part of the Sentence pronunced upon him yet 〈◊〉 was content in that he in the malice of his heart thought that he had now swallowed up man in destruction with himself and that he had so taken all the generation of Mankinde captive as that it was impossible for them to get out of his shares the second epistle to Timothy the second chapter and the twenty sixth verse Secondly That our Parents knowing the they had transgressed Gods commandement did now wait every hoot when he would give them over into the hands of the 〈…〉 to be destroyed with eternal death both of body and soul as God had threatned thou shalt dye the death 〈◊〉 the second chapter Thirdly That albeit the Devil 〈…〉 his 〈◊〉 imagination that he had fully wrought out 〈…〉 God 〈◊〉 this malice by means of this 〈…〉 And 〈◊〉 our Parents in conscience of their own 〈◊〉 and disobedience were out of all hope of recovery yet God 〈◊〉 them not to despair but comforts them with this promise That the 〈◊〉 of the woman shall bruise the Serpents head that is shall both destroy him that had the power of death and set at liberty those that were subject to the bondage of sinne Hebrews the second chapter and the fourteenth verse For thus doth God speak in effect to the Serpent Thou supposest that thou hast deceived them already and taken them captive so as they shall never escape thee but know that I will take them out of thy Jaws and set them at liberty thou did'st boast in thy malice Psalm the fifty second but I will not only take away this thy boasting by delivering them from that destruction whereunto thou hast brought them but they shall have a hand over thee for where thou shalt but bruise his heel he shall break thy head On the other side of our Parents he saith on this manner That howsoever they by sinning against his expresse Commandement had destroyed themselves yet God instead of delivering them to their enemy the Devil will make them to wage warre with him and to get the victory of him And so this was a blessed disappointing both of the Serpents malice and also of mans desparation This course God took in two respects First That the Devil should not wax proud against God if his devise touching mans destruction had prospered God had said at the first Let us make man after our own Image and he created him according to the same Genesis the first chapter which although it was decayed by the malice of the Devil yet God to shew that neither mans unfaithfulnesse nor the Devils malice can make Gods faith of none effect Romans the third chapter and the fourth verse hath taken order That his Image in man should be renewed Ephesians the fourth chapter Another respect that God had herein was to shew Adam and all his Posterity That whereas the Devil would make them beleeve that God did maligne and envie their good estate this was but a false suspition for as he doth not delight in the destruction of any Ezekiel the eighteenth chapter and the thirty second verse so when men by sinne had wrought their own destruction yet he is so mercifull that he forgives their misdeeds and destroyeth them not Psalm the seventy eighth and the thirty eighth verse So when it was in his hands to have destroyed our Parents for their disobedience yet he did not destroy them but provided a means of salvation for them And as the father seeing his sonne afarre off ran and met him and imbraced him Luke the fifteenth chapter so God that our Parents should not despair of mercy prevents them by telling the Serpent that he hath a way to deliver them out of his bondage before he pronounceth any Sentence upon them for the Sentence given upon the Man and his Wife was after this promise And those two that is the Malice and Pride of the enemy at our destruction and Gods mercy are the two motives whereby the Church perswadeth God to be gratious unto her Lamentations the first chapter and the ninth verse Touching this objection Why God doth utter this promise by way of commination to the Serpent whom it concerneth not and doth not rather direct his speech to Adam and Eve it may be thus answered That beside Gods custom which is in wrath to vememher mercy Habakkuk the third chapter and the second verse in the valley of Achor to open a dore of hope Hosea the second chapter and the fifteenth verse and to cause light to shine cut of darknesse and so to make the light of his favourable countenance to shine in the face of Jesus Christ the second epistle to the Corinthians the fourth chapter and the sixth verse when men can look for nothing but warth and disoleasure we may see it to be reasonable that because they had deserved nothing therefore he doth not make his speech to them but to the Serpent by way of a Curse that we may know that it is not for mans deserts that God is fayourable but as the Prophet speaks It is for his own sake that he doth put away our iniquities Isaiah 43. 52. The parts of this verse are two First a proclaiming of hostility between the Serpent and the Woman and between his seed and hers Secondly a promise of victory
Genesis and the eighteenth verse 2 In the wrâ—…ten law In the law of nature we see it is first and so it was first in the law of Moses for before he spake of any worship he willed that they should sacrifice unto the Lord their God in the third chapter of Exodus and the eighteenth verse 3. As in the old so in the new So is it the first not only in the old Testament but in the new for the first service performed to Christ the son of God was the oblation of the wisemen in the second chapter of Matthew and the eleventh verse 2. For the generality both offered and why Secondly for the generalitie As mention is first made of oblation so it is said generally that Cain and Abell offered For there is no Religion be it true or false that is without offerings and sacrifices Not only the Jewes had them but the 〈◊〉 also And of them not only such as were godly as it is said of Job that be offered a sacrifice in the first chapter of Job and the fifth verse but even those Gentils that were not regarded of God had their sacrifices as 〈◊〉 had his service altars upon which he offered oxen and rams to God Numbers twenty third Our Christian Altars the Lords Tables And for the Christians that they have alwayes had their offerings is plaine for of them the Apostle saith Nos habemus altare in the thirteenth chapter to the Hibrewes that is as the Jewes had their altars upon which they offered those sacrifices which did praenunciare mortem Domini so the Altar of the Christians is the Lords table whereon they doe anunciare mortem Domini in the first Epistle to the Corinthians the eleventh chapter and the twenty fifth verse As the Jewes Sacrifices were figures so our Sacraments are memorialls of Christs passion in the twenty second chapter of Luke and the nineteenth verse Facite hoc in memoriâ 〈◊〉 2. The kindes of offering Secondly the kindes of their offering are as the Apostle saith in the fifth to the Ephesians and the first verse 1. Oblation An oblation of a sweete smelling savour 2. Sacrifice and a sacrifice which the Hebrewes call Minchah and Zebach and the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines Oblatio and Sacrificium So the Apostle she weth the division where he saith Preists were appointed to offer up to God on the behalf of the people gifts and Sacrifices for sinne in the fifth chapter to the Hebrews and the first verse These were offered in the Tabernacle in the ninth chapter to the Hebrews and the twelfth verse and had their ground in Cain and Abell after whose example their posterity offered those oblations to God The oblation was a thing offered up whole as it was without alteration But the Sacrifices were changed and consumed with fire Such an oblation was that which Abell offered And therefore the Apostle saith it was a sacrifice in the eleventh chapter of the Hebrews and the fourth verse By faith Abell offered a better sacrifice 2. Kinde of guifts distinguished Which two kindes of gifts or offerings are thus distinguished 1. To please as there are munera placentia such a gift was the Mandrakes which Lea gave to Rachel to please her in the thirtieth chapter of Genesis and the fifteenth verse 2. To pacifie anger And munera placantia to pacifie anger such as Jacob gave Esau when he had offended in the thirty third chapter of Genesis Examples And the brethren of Joseph when they had offended him in the fourty third chapter of Genesis 1. To please Angels offer up praise to God common also to men and why A present of Spices the first kinde of oblation which is to please is common to us with the Angels themselves for they offer up to God praise and thanksgiving because they know God is pleased with them 2. Praises to men to offer guifts to pacifie Gods wrath But the second sort is proper to men only who as they have procured Gods anger by sinning so they are to offer those gifts which may pacifie his wrath 3. The ground and reason why they offered Thirdly the ground and reason why they offered 1. For oblation is first for oblation Albeit God forbad to offer to Idols yet his will is not that we should not offer at all And though we may not offer to God to the end wemight supply his need seeing he is not hungry in the fiftieth Psalme In testimony of thankfulnesse and why Yet he will have us offer in testimony of our thankfulnesse to him as he saith offer to me the sacrifice of thanksgiving So that as a Prince having made a conquest of a City doth distribute it to his subjects at his pleasure yet so as he reserveth to himself a rent or service be it never so little that they may thereby acknowledge that whatsoever they have they hold it of him so God will have us after the example of Cain and Abell in fine dierum On the Sabbath to offer our quit rent to God and why that is on the Sabbath to offer to him our quit-rent we may not come before him empty handed the twenty second chapter of Exodus 1. To acknowledge all we have to have it from him but bring something with us to acknowledge that whatsoever we have we have it from him Not only by a vocall but a reall confession So the people were to bring their first fruits in a basket and to offer to God by the Priest and to make not a vocall but a reall confession of Gods goodnesse and providence for them in the twenty sixt chapter of Deuteronomie As David acknowledged all comes of thy hand Note quod de manu tua accipimus ca damus tibi in the first of the Chronicles the twenty ninth chapter and fourteenth verse Even so as God gives us our spirits in the twelfth chapter of Eccle. 1 To offer in soul spirituall sacrifices We must offer to him spirituall sacrifices in the first of Peter and the second chapter And seeing corpus aptavit nobis in the tenth chapter of the Hebrews And in the fourtieth Psalme 2. In body the 〈◊〉 of our lips We must glorifie him both in our bodies and in our spirits in the first of the Corinthians the sixth chapter that is we must offer up to him the calves of our lips in the fourteenth chapter of Hose that is the sacrifice of praise to God which is the fruit of the lips in the thirteenth chapter of the Hebrews and the fifteenth verse 3. In our substance and why And thirdly it must not be a vocall confession but we must really acknowledge it by offering of our substance to him we must not come emptie handed in the twenty second chapter of Exodus But as we confesse before the Lord that