Apospasmatia sacra, or, A collection of posthumous and orphan lectures delivered at St. Pauls and St. Giles his church / by the Right Honourable and Reverend Father in God, Lancelot Andrews ...
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.
Now touching his handwriting, he hath left five Books, as five fingers of his hand, to point At the knowledge of God and heavenly things, that so he might show them unto us.
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.
After the distinction and dividing of this, ensueth in the third place, God's work in beautifying and adorning them After this order which we now see.
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The first, In principio; Second, Deus; Third, creavit; Fourth, Coelum & Terram: For these two, being coupled, doe fall under in one part of the division.
The First, In principio; Second, Deus; Third, Created; Fourth, Coelum & Terram: For these two, being coupled, do fallen under in one part of the division.
And they may seeme to bee led to understand it thus, by these two places, the one in the 4 Prov. 7. Wisedome is the beginning, &c. the other 104 Psal. 24. In Wisedome hast thou made them all;
And they may seem to be led to understand it thus, by these two places, the one in the 4 Curae 7. Wisdom is the beginning, etc. the other 104 Psalm 24. In Wisdom hast thou made them all;
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that is, in a moment, or as it were in the twinckling of an eye 1; Cor. 15. 52. So had all things their beginning and motion, in the beginning of time;
that is, in a moment, or as it were in the twinkling of an eye 1; Cor. 15. 52. So had all things their beginning and motion, in the beginning of time;
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but that even by the sense and sight of things, mans reason cannot deny, but must needs gather and confesse this to be true, That all things were made, and had a beginning;
but that even by the sense and sighed of things, men reason cannot deny, but must needs gather and confess this to be true, That all things were made, and had a beginning;
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Paul telleth this to the wise and learned of Athens, as a thing which they knew and taught in their Schools to bee true 17 Acts 24. And Plato faith it was a saying of great antiquity and credit in his time, and long before;
Paul Telleth this to the wise and learned of Athens, as a thing which they knew and taught in their Schools to be true 17 Acts 24. And Plato faith it was a saying of great antiquity and credit in his time, and long before;
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and contrary to his Scholar Theophrastus, and the most that followed him after) held that Mundus erat aeternus, and so had no beginning nor maker at all;
and contrary to his Scholar Theophrastus, and the most that followed him After) held that World erat Eternal, and so had no beginning nor maker At all;
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yet (notwithstanding this new conceit and opinion) hee confesseth this twice or thrice, that hee giveth credit to those ancient men which were before him, which by long grounded experience,
yet (notwithstanding this new conceit and opinion) he Confesses this twice or thrice, that he gives credit to those ancient men which were before him, which by long grounded experience,
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and by evident demonstration, and credible testimonies held and taught otherwise then hee thought, and in his book de Coelo, hee saith that there was a Chaos, a darknesse and light which had a beginning,
and by evident demonstration, and credible testimonies held and taught otherwise then he Thought, and in his book de Coelo, he Says that there was a Chaos, a darkness and Light which had a beginning,
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Therefore David teacheth us to say, It is hee that made us, and not wee our selves, wee are the Sheepe of his pasture, for preservation, and the works of his hands, for Creation;
Therefore David Teaches us to say, It is he that made us, and not we our selves, we Are the Sheep of his pasture, for preservation, and the works of his hands, for Creation;
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These two points, that not the World, but another, made the World and all in it, doth overthrow two errors of the Philosophers, the one was of the Stoicks, which taught quod omnia fiunt fato, as if by the revolution of things and times, at such an instant the world must needs bee, by fatall destiny and necessity, and might not bee otherwise.
These two points, that not the World, but Another, made the World and all in it, does overthrow two errors of the Philosophers, the one was of the Stoics, which taught quod omnia Fluent fato, as if by the revolution of things and times, At such an instant the world must needs be, by fatal destiny and necessity, and might not be otherwise.
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Heb. 3. 4. If a man, being in a strange Country, shall see a house, hee will certainly affirm that there hath a man builded it, that it is a mans worke;
Hebrew 3. 4. If a man, being in a strange Country, shall see a house, he will Certainly affirm that there hath a man built it, that it is a men work;
but also the Angels, or Children of God which are in them, and Psal. 24. 1. God when hee is said to make the round World, he meaneth also, all that dwell therein, that is, Man also; yea hee is also the Lord and Creator of the Soules and Spirits of all Flesh, as well as their bodies.
but also the Angels, or Children of God which Are in them, and Psalm 24. 1. God when he is said to make the round World, he means also, all that dwell therein, that is, Man also; yea he is also the Lord and Creator of the Souls and Spirits of all Flesh, as well as their bodies.
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Numb. 27. 16. So that, to conclude with Saint Paul, by these two is understood and comprehended all the Creatures, visible and invisible, which God made.
Numb. 27. 16. So that, to conclude with Saint Paul, by these two is understood and comprehended all the Creatures, visible and invisible, which God made.
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That hee made not the Heavens only, but also the Earth below, against the errors of the Manichees, which hold that there were two causes of Heaven and Earth;
That he made not the Heavens only, but also the Earth below, against the errors of the manichees, which hold that there were two Causes of Heaven and Earth;
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When wee therefore consider the Heavens and Earth, the worke of thy hands, wee must needes know that the corners of the Earth are upholden by his hand.
When we Therefore Consider the Heavens and Earth, the work of thy hands, we must needs know that the corners of the Earth Are upholden by his hand.
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So St. Paul, by the same reason, exhorteth the Lycaonians to turn from Idolls to the true God, Acts 14. 15. But most plainly Jeremiah 10. 11. teacheth this use to be made of the knowledge of Gods Creation.
So Saint Paul, by the same reason, exhorteth the Lycaonians to turn from Idols to the true God, Acts 14. 15. But most plainly Jeremiah 10. 11. Teaches this use to be made of the knowledge of God's Creation.
If there be a head, though the Image be never so great and tall, yet we shall come to his feet at the last, Dan. 2. 41, 42, 43. as the world had its seed time, that is, its beginning,
If there be a head, though the Image be never so great and tall, yet we shall come to his feet At the last, Dan. 2. 41, 42, 43. as the world had its seed time, that is, its beginning,
as they had a beginning, both in heaven and earth, so faith St. Paul, 1 Cor. 10.11. and Dan. 12.12. but as in the beginning the morning had his evening, and the evening his morning:
as they had a beginning, both in heaven and earth, so faith Saint Paul, 1 Cor. 10.11. and Dan. 12.12. but as in the beginning the morning had his evening, and the evening his morning:
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for then saith Saint Jude, in his Epistle, there shall be to the godly a morning of eternall life, without any dark or dimme evening any more, vers. 21. and to the wicked an evening of utter darkness, without any morning or lightness, vers. 6. that is,
for then Says Saint U^de, in his Epistle, there shall be to the godly a morning of Eternal life, without any dark or dim evening any more, vers. 21. and to the wicked an evening of utter darkness, without any morning or lightness, vers. 6. that is,
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and seeing there will be an end of the world, and a judgement for us. The Apostle, Heb. 1. 11, 12. citeth Davids saying, that the Heavens shall wax old,
and seeing there will be an end of the world, and a judgement for us. The Apostle, Hebrew 1. 11, 12. citeth Davids saying, that the Heavens shall wax old,
then good motions and affections, which that knowledge must breed, nourish, and bring forth in us, is to make us learn to know and acknowledge our nihil, that each of us in particular are nothing,
then good motions and affections, which that knowledge must breed, nourish, and bring forth in us, is to make us Learn to know and acknowledge our nihil, that each of us in particular Are nothing,
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but saith St. Paul, If any think themselves to be ought, or if we be any thing now, let him know that this is so by God, not of himself, 2 Cor. 11.5. tametsi nibil sumus, in illo tamen sumus, therefore if we be nothing, that shall condemn us;
but Says Saint Paul, If any think themselves to be ought, or if we be any thing now, let him know that this is so by God, not of himself, 2 Cor. 11.5. Tametsi Nobil sumus, in illo tamen sumus, Therefore if we be nothing, that shall condemn us;
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The third point is, That God is our Creator whose name, Elohim, is fetched and derived from this Hebrew preposition el, and from the Greek preposition 〈 ◊ 〉, by both which God is called, which prepositions both doe signifie per & propter; to teach us, that he is our per quem, and must be our propter quem, in all our actions:
The third point is, That God is our Creator whose name, Elohim, is fetched and derived from this Hebrew preposition el, and from the Greek preposition 〈 ◊ 〉, by both which God is called, which prepositions both do signify per & propter; to teach us, that he is our per Whom, and must be our propter Whom, in all our actions:
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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.
Therefore as it is he per Whom sumus, so we must make Here, his glory and praise, the end of all our thoughts, words, actions, or devises, whatsoever.
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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,
and in trembling, to Fear him as our Judge, for he comes to judge the world in truth, Psalm 96. 13. for if we shall amend our lives, we shall rejoice and wish for his coming,
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,
Thus does our sin 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 honouring, serving,
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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,
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,
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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.
Therefore Moses 〈 ◊ 〉 haste to tell us, that though At the beginning and First moment God made quecunque nunc sunt, yet he made them not Galatia nunc sunt, but did that in six Distinctions of several times.
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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,
After the work of creation, follows the work of distinction, from this 2. verse to the 11. And lastly ensueth the work of persecution, with beauty to adorn all his works,
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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,
by his power we Are taught to acknowledge him to be our beginning and original, ex quo sumus: by his Wisdom we acknowledge him to be the upholder, per Whom sumus: by his Goodness we confess him to be the Chief, propter quod sumus. For, considering his Goodness, we,
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,
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,
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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.
but also how orderly and excellently all things were made in this Creation: And thus much of the Reasons of this course of God's proceeding in this work.
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even common natural reason alloweth and admitteth this rule, because our Consciences doe see it, That in every excellent work, the action must by certain degrees and spaces come to perfection;
even Common natural reason alloweth and admitteth this Rule, Because our Consciences do see it, That in every excellent work, the actium must by certain Degrees and spaces come to perfection;
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and parch and scorch the combustible thing, & after that, it inflameth it, and at last maketh it perfectly of its fiery nature, able to doe that to another thing which the fire did to it at the first;
and parch and scorch the combustible thing, & After that, it inflames it, and At last makes it perfectly of its fiery nature, able to do that to Another thing which the fire did to it At the First;
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so every cause, by an orderly course of proceeding, doth bring his effect to perfection Moses sheweth therefore, that God took that course which is very agreeable to natural reason;
so every cause, by an orderly course of proceeding, does bring his Effect to perfection Moses shows Therefore, that God took that course which is very agreeable to natural reason;
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And for the Earth, first the beginning of them (which were the matter of all earthly things) it was a desolate and disordered, rude and deformed mass, covered with water;
And for the Earth, First the beginning of them (which were the matter of all earthly things) it was a desolate and disordered, rude and deformed mass, covered with water;
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Touching the first, It is even as if he had said, all things in Heaven and Earth were not, at the beginning, in that comely and perfect order and manner, in which you behold them now:
Touching the First, It is even as if he had said, all things in Heaven and Earth were not, At the beginning, in that comely and perfect order and manner, in which you behold them now:
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Wherefore one calleth them the swadling Clouts of the Worlds infancie, Psal. 104.6. for the Waters overspread and covered all the Earth, and the mist of darkness, Job saith, was the swadling band of the World, 38.9.
Wherefore one calls them the swaddling Clouts of the World's infancy, Psalm 104.6. for the Waters overspread and covered all the Earth, and the missed of darkness, Job Says, was the swaddling band of the World, 38.9.
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and within to have no inward vertue of good substance, to make amends; for Tohu, signifieth a thing misshapen without, and Tobohu signifieth a thing wanting all goodnesse,
and within to have no inward virtue of good substance, to make amends; for Tohu, signifies a thing misshapen without, and Tobohu signifies a thing wanting all Goodness,
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it had as the prophet Esay 34. 11. speaketh, line of deformity, and the stones of emptinesse, threatning to make wicked Cities such deformed things, that is, he will make them like the world at this state, a confused head,
it had as the Prophet Isaiah 34. 11. speaks, line of deformity, and the stones of emptiness, threatening to make wicked Cities such deformed things, that is, he will make them like the world At this state, a confused head,
as in the 7. Gen. 11. and Esay 51. 10. and Luke 8. 22, 23. These waters were the matter of which the heavens were made, for God spread them abroad 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.
as in the 7. Gen. 11. and Isaiah 51. 10. and Lycia 8. 22, 23. These waters were the matter of which the heavens were made, for God spread them abroad as melted glass, 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 contained the matter whereof the high heavens were made.
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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.
yea and also God limited the upper waters, and bounded them in Clouds, Job 26. 8. so that the Clouds break not, he also made doors and bars for the Sea below, Job 38. 10, 11. and said thus Far you shall come, and no further.
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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:
Touching their First disorderly motion, it is Set down Psalm: 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 Eund & redeundo, Psalm 104. 10. of ebbing and flowing by course and recourse of times and tides:
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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;
as if there had been Light, but that the darkness was First over all, before there was any Light made, 45 Isaiah 7. it was said, that God created darkness 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;
for herein appeared God's power, in that as he made something of nothing, so God brought 〈 ◊ 〉 out of darkness, 1 Cor. 4, 5. Psalm 18. 11. God Come down and darkness was under his feet, he made it his pavilion round about him, to cover the brightness of his person, Psalm 36. 6. God and his works Are as tenebrae & Abyssus, like the great gulf;
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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:
As God made the darkness for Some use and purpose for himself, to be his pavilion, Psalm 18. 11. so, in respect of us, he made them to special use, Psalm 104. 23. he made darkness that it may be night, which is a time for all things to take their rest in:
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 to wicked men, namely, to reserve them in utter darkness unto the great day, U^de 4, 5, 6. So God made it to be a pavilion for himself, a couch for us,
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.
and then endowed it with an aptness to receive a better from, he does in this verse unto the 11. proceed to a three fold work of distinction, separating and sequestering orderly one part from the other, to avoid confusion.
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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,
First, touching the Authority of the precept, we see it was God that said it, dicere autem, faith 〈 ◊ 〉, eft verbum proffer, whereout we gather two observations. 1. The Mouth of the Lord, from whence this Spirit before,
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,
Therefore as the Holy Ghost Takes a name, and title from a Dove, so does God 〈 ◊ 〉 borrow his manner of doing from a Prince, which is the greatest thing we can conceive,
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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;
First when a man, by a secret discourse does reason or speak in his heart, which does reason off the audible found 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 sound of voyce, Psal. 14. 1. So there is a double word speaking, the one is verbum vocis, the other cordu But to speak truly and properly, there is but one word, which is in our hearts;
so the fool spoke in his heart, that he durst not utter by found of voice, Psalm 14. 1. So there is a double word speaking, the one is verbum Vocis, the other cordu But to speak truly and properly, there is but one word, which is in our hearts;
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but in God both his being and understanding are of one and the same substance: And this substantial Word of God, is that where with St. John beginneth his Gospell.
but in God both his being and understanding Are of one and the same substance: And this substantial Word of God, is that where with Saint John begins his Gospel.
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Therefore it is verbum increatum: it made all things at the beginning, Coll. 1. 15. 16. Therefore it was before the beginning, John 17. 5. Thus we see,
Therefore it is verbum increatum: it made all things At the beginning, Coll. 1. 15. 16. Therefore it was before the beginning, John 17. 5. Thus we see,
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as Christ saith, how Moses scripsit de me, John 5. 46. this word of God is proceeding from God, John 8. 42. as the holy Ghost doth also, John 15. 26. But Christs manner of proceeding is determined after four sorts.
as christ Says, how Moses scripsit de me, John 5. 46. this word of God is proceeding from God, John 8. 42. as the holy Ghost does also, John 15. 26. But Christ manner of proceeding is determined After four sorts.
and therefore is called, the lively and express character and graven Image, form, and stamp of his Father, Heb. 1. 3. Thirdly, in respect of Coeternity;
and Therefore is called, the lively and express character and graved Image, from, and stamp of his Father, Hebrew 1. 3. Thirdly, in respect of Coeternity;
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That he is distinct from him, it appeareth Gen. 19. 24. Psal. 110. 1. the Lord said to my Lord, 30. Prov. 4. what is his name, and what is his sonnes names, Esay 36. 9. the father brought forth a sonne; ergo, divers from himself.
That he is distinct from him, it appears Gen. 19. 24. Psalm 110. 1. the Lord said to my Lord, 30. Curae 4. what is his name, and what is his Sons names, Isaiah 36. 9. the father brought forth a son; ergo, diverse from himself.
And Plato most plainly in his Epistle to Hormias: But most strange is that which 〈 ◊ 〉 writeth inlib. de preparatione Evangelii, scited out of AEmilius and Heraclitus, and let this suffice for the distinction of the duty and notice of Christ, which is Verbum Dei.
And Plato most plainly in his Epistle to Hormias: But most strange is that which 〈 ◊ 〉 Writeth inlib. de preparation Evangelii, scited out of AEmilius and Heraclitus, and let this suffice for the distinction of the duty and notice of christ, which is Verbum Dei.
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Therefore, 1. John 3. he is called NONLATINALPHABET, and in the 15. verse he is NONLATINALPHABET: so that both in regard of his Father and us, he is a word.
Therefore, 1. John 3. he is called, and in the 15. verse he is: so that both in regard of his Father and us, he is a word.
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And thus much for the authority of this Word. Now to the Creation of light. Moses maketh plain mention, That the first several thing which God perfectly made was Light:
And thus much for the Authority of this Word. Now to the Creation of Light. Moses makes plain mention, That the First several thing which God perfectly made was Light:
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or the necessity of light, for Lux est vox verum, because that which things cannot express by voyce and words, they doe plainly shew by the comming of light, which manifesteth all things.
or the necessity of Light, for Lux est vox verum, Because that which things cannot express by voice and words, they do plainly show by the coming of Light, which manifesteth all things.
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Again, of the three beginnings, we shew that the first beginning was of time, but we could not have a morning to make a first day, without light of it was first made;
Again, of the three beginnings, we show that the First beginning was of time, but we could not have a morning to make a First day, without Light of it was First made;
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and four daies after the Sunne to be made, which was the cause of it: But to these, I answer, that their absurd doubt, doth argue small skill in Philosophy:
and four days After the Sun to be made, which was the cause of it: But to these, I answer, that their absurd doubt, does argue small skill in Philosophy:
But admit the same were the cause of light, yet we see that many things have their proceeding in nature before things on which they have, after, their dependance:
But admit the same were the cause of Light, yet we see that many things have their proceeding in nature before things on which they have, After, their dependence:
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A word of the second point, Job telleth, that it is a probleme, and a hard question, to know from whence the light is, Job 38. 19. and in the 24. verse, That it is more than mans wisdome to answer it,
A word of the second point, Job Telleth, that it is a problem, and a hard question, to know from whence the Light is, Job 38. 19. and in the 24. verse, That it is more than men Wisdom to answer it,
The execution of the Precept was of the nature of the Preceptor and Commander. 2 Cor. 4. 6. For as by his word, he made the Whale bring Jonas safe to land;
The execution of the Precept was of the nature of the Preceptor and Commander. 2 Cor. 4. 6. For as by his word, he made the Whale bring Jonah safe to land;
as the motion of the lightning is, that is, in an instant with celerity comming from the East to the West, Luke 17. 24. so was the Creation of it for the facility of making it:
as the motion of the lightning is, that is, in an instant with celerity coming from the East to the West, Lycia 17. 24. so was the Creation of it for the facility of making it:
so now we may see the goodness and mercy of God in the confirmation and approbation of the light which he 〈 … 〉 allowing it as good for our use, Job. 28. 3. 〈 … 〉 God gave not the light to the Moon,
so now we may see the Goodness and mercy of God in the confirmation and approbation of the Light which he 〈 … 〉 allowing it as good for our use, Job. 28. 3. 〈 … 〉 God gave not the Light to the Moon,
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as the Philosophers say, God in all his works limiteth together bonum & ens; for all that he maketh is passing well made, which sheweth the difference between Gods works and ours:
as the Philosophers say, God in all his works limiteth together bonum & ens; for all that he makes is passing well made, which shows the difference between God's works and ours:
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for he cannot speak to us as to spirituall, but as to carnall men, for our fleshly understanding, 1 Cor. 3. 1. It is said, that God spake familiarly to Moses, Exod. 33. 11. that is plainly, both touching the matter,
for he cannot speak to us as to spiritual, but as to carnal men, for our fleshly understanding, 1 Cor. 3. 1. It is said, that God spoke familiarly to Moses, Exod 33. 11. that is plainly, both touching the matter,
Wherefore it is as much to say, as placuit Deo: for as his word fiat lux expressed his Counsell and secret purpose, which it pleased and liked him to determine to bring to pass;
Wherefore it is as much to say, as Placuit God: for as his word fiat lux expressed his Counsel and secret purpose, which it pleased and liked him to determine to bring to pass;
and he doth behold and consider us and our doings, whether they be good Gen. 16. 14. God is there called Deus vivens & videns, and Job. 7. 18. nos indies visitar, that is, he doth see us often every morning, he doth visit us,
and he does behold and Consider us and our doings, whither they be good Gen. 16. 14. God is there called Deus Living & videns, and Job. 7. 18. nos indies visitar, that is, he does see us often every morning, he does visit us,
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and in the light, but also in secret and in the dark and hidden places, Psal. 139. 12. for the darkness is no darkness to him, the night and day light to him are both alike;
and in the Light, but also in secret and in the dark and hidden places, Psalm 139. 12. for the darkness is no darkness to him, the night and day Light to him Are both alike;
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if we could dig down into hell he seeth us there, Amos 9. 2. if we fly to the uttermost parts and corners of the earth, there he is and seeth us, Psal. 139. 8.9.10. sive lucerna ardet, videt te;
if we could dig down into hell he sees us there, Amos 9. 2. if we fly to the uttermost parts and corners of the earth, there he is and sees us, Psalm 139. 8.9.10. sive Lucerne Ardet, videt te;
there is nothing so hid but that he knoweth it, and he will reward it openly, be it good, Matth. 6. 4. 6. 18, or bad, 2 Sam. 12. 12. Then this that God watcheth and seeth hath relation to these two ends;
there is nothing so hid but that he Knoweth it, and he will reward it openly, be it good, Matthew 6. 4. 6. 18, or bad, 2 Sam. 12. 12. Then this that God watches and sees hath Relation to these two ends;
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Therefore, the Prophets oftentimes beat upon this exhortation, Vadite in cor vestrum. Consider your own doing in your hearts, Esay 46.8. Preach. 2.12. The wise man, often saith, that he returned to consider the fruit and labor of his hands, to see the vanity or good of them:
Therefore, the prophets oftentimes beatrice upon this exhortation, Vadite in cor Vestrum. Consider your own doing in your hearts, Isaiah 46.8. Preach. 2.12. The wise man, often Says, that he returned to Consider the fruit and labour of his hands, to see the vanity or good of them:
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how much more doth it concern us, doing things for him that is our Creator, to doe the like? For if we doe any thing for a Prince or a Noble man, what great care and pains,
how much more does it concern us, doing things for him that is our Creator, to do the like? For if we do any thing for a Prince or a Noble man, what great care and pains,
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then how much more doth it concern us, to look to our works, which we doe to him, seeing to them is great reward promised? Psal. 19.14. he did his gratis, without any hope of reward, but we have promise and hope of reward for our well doing;
then how much more does it concern us, to look to our works, which we do to him, seeing to them is great reward promised? Psalm 19.14. he did his gratis, without any hope of reward, but we have promise and hope of reward for our well doing;
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therefore if any man, or any thing created, be good, or have any goodnesse ascribed to it, we must know that it was derived from God, which is the fountain of all goodnesse, Psal. 104. 2. for goodnesse is his garment,
Therefore if any man, or any thing created, be good, or have any Goodness ascribed to it, we must know that it was derived from God, which is the fountain of all Goodness, Psalm 104. 2. for Goodness is his garment,
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For it is impious to think that any thing in the World should be evill, defective or imperfect, (and therefore not commendable) and the cause and fault of it not to be in the matter of which it was made,
For it is impious to think that any thing in the World should be evil, defective or imperfect, (and Therefore not commendable) and the cause and fault of it not to be in the matter of which it was made,
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In mens works, if the matter whereof we make things, were as permanent and durable as the form, which the work-man setteth to it, our works would be long and very lasting;
In men's works, if the matter whereof we make things, were as permanent and durable as the from, which the workman sets to it, our works would be long and very lasting;
Therefore our works cannot last, so all the defects and imperfections, both of Body and Soul, doe come from the defects of the matter, of which we were made, not of the form in which God made us:
Therefore our works cannot last, so all the defects and imperfections, both of Body and Soul, do come from the defects of the matter, of which we were made, not of the from in which God made us:
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Psal. 133. 1. unity and amity of brethren, is bonum atque jucundum. Titus 3. 8. many things may be bonum, utile & jucundum, but this light is good in all respects, 〈 ◊ 〉 47 3. verse. For the first, That is good, which is desired in,
Psalm 133. 1. unity and amity of brothers, is bonum atque jucundum. Titus 3. 8. many things may be bonum, utile & jucundum, but this Light is good in all respects, 〈 ◊ 〉 47 3. verse. For the First, That is good, which is desired in,
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and for it self, as Eve therefore desired the Apple, Gen. 3. 6. but we desire to see the light only for it self, propter videre lumen; and therefore having no pleasant object at all:
and for it self, as Eve Therefore desired the Apple, Gen. 3. 6. but we desire to see the Light only for it self, propter To see lumen; and Therefore having no pleasant Object At all:
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Also all good things and vertues are in a league of great affinity, friendship, and amity with the light, which argueth that it is somewhat like it in goodness, Ezek. 13. 9. 17. 22. veritas non quaerit angulos, for truth feareth and hateth nothing more then to be kept and imprisoned in darkness;
Also all good things and Virtues Are in a league of great affinity, friendship, and amity with the Light, which argue that it is somewhat like it in Goodness, Ezekiel 13. 9. 17. 22. veritas non Query angulos, for truth fears and hates nothing more then to be kept and imprisoned in darkness;
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Secondly, It is delightfull for others to behold, as the apple, Gen. 3. 6. as well as Bonum in se; for we count it a miserable thing to eate our meat in darkness though our meat be good, Preach. 11. 7. and 5. 6. It is a pleasant thing to see the Sunne, Preach.
Secondly, It is delightful for Others to behold, as the apple, Gen. 3. 6. as well as Bonum in se; for we count it a miserable thing to eat our meat in darkness though our meat be good, Preach. 11. 7. and 5. 6. It is a pleasant thing to see the Sun, Preach.
Thirdly, touching the profit of it, Which utile also caused the desire of the Apple, Gen. 6. 3. light is very profitable and commodious, both in matters of expediencie,
Thirdly, touching the profit of it, Which utile also caused the desire of the Apple, Gen. 6. 3. Light is very profitable and commodious, both in matters of expediency,
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and also in things of necessity; for all our knowledge cometh of light, and is compared to light, Ephes. 5. 8.9. In Job. 37. 22. it is compared to gold, both propter venustatum, utilitatem, & necessitatum;
and also in things of necessity; for all our knowledge comes of Light, and is compared to Light, Ephesians 5. 8.9. In Job. 37. 22. it is compared to gold, both propter venustatum, utilitatem, & necessitatum;
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we may know and consider the price of light by this, that in the night, which is a naturall absence of light, rather than we will sit in the dark and want the benefit of light, we will redeem and buy it with money,
we may know and Consider the price of Light by this, that in the night, which is a natural absence of Light, rather than we will fit in the dark and want the benefit of Light, we will Redeem and buy it with money,
But seeing the light, the brighter it is, the beter it is, they which will sell good and lawfull Merchandise, must not make to themselves dimme and deceiveable lights;
But seeing the Light, the Brighter it is, the beter it is, they which will fell good and lawful Merchandise, must not make to themselves dim and deceivable lights;
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Secondly, In regard of the light of grace we see, as Job saith that there are some which are Lucifugae, which fly and hate the light, such Creatures are unclean, Levit. 11. 19. 30. as Batts and Owles among birds, Moules and Rats among Beasts, they are odious to all men;
Secondly, In regard of the Light of grace we see, as Job Says that there Are Some which Are Lucifugae, which fly and hate the Light, such Creatures Are unclean, Levit. 11. 19. 30. as Bats and Owls among Birds, Moules and Rats among Beasts, they Are odious to all men;
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They come from darkness of the minde, that is, ignorance and unbelief, and they are begotten by the Prince of darkness the Divell, Ephes. 6. 12. and in the end they goe to utter darkness,
They come from darkness of the mind, that is, ignorance and unbelief, and they Are begotten by the Prince of darkness the devil, Ephesians 6. 12. and in the end they go to utter darkness,
if any cannot abide the light of Gods word to be reproved by it, as Herctiques and Hypocrites, such dig deep pits to hide their Counsells, Esay 29, 15. because they see the light is to them evill,
if any cannot abide the Light of God's word to be reproved by it, as Herctiques and Hypocrites, such dig deep pits to hide their Counsels, Isaiah 29, 15. Because they see the Light is to them evil,
Wherefore to conclude, that which God hath called and sealed up to be good, let no man presume to call and count to be evill, Act. 10. 15. For a work belongeth to such, which call that is good evill,
Wherefore to conclude, that which God hath called and sealed up to be good, let no man presume to call and count to be evil, Act. 10. 15. For a work belongeth to such, which call that is good evil,
and glorifie and praise God for it, 1 Pet. 2. 9. that hath called us out of darknesse into his marveilous light, then God will at last reward us with his light of glory,
and Glorify and praise God for it, 1 Pet. 2. 9. that hath called us out of darkness into his marvelous Light, then God will At last reward us with his Light of glory,
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and therefore let us pray, that the father for his sonnes sake, will make a way for us by his spirit of light, to which three persons in unity, be all praise and glory for ever. Amen.
and Therefore let us pray, that the father for his Sons sake, will make a Way for us by his Spirit of Light, to which three Persons in unity, be all praise and glory for ever. Amen.
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THere was in the first verse nothing before God made something of nothing, after which, at the first we saw it to be a 〈 ◊ 〉 dark heap, without any good form or ability to receive any better:
THere was in the First verse nothing before God made something of nothing, After which, At the First we saw it to be a 〈 ◊ 〉 dark heap, without any good from or ability to receive any better:
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But after followed the impregnation and indowment which God gave, by which the things first created had a faculty and power given, to receive this form which now they have.
But After followed the impregnation and endowment which God gave, by which the things First created had a faculty and power given, to receive this from which now they have.
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So the light not being tempered and proportioned orderly, but being any degree too-bright, it hurteth and blindeth our eyes, that we cannot see, Act. 22.6, 11. Excellens objectum corrumpit sensum: So the fire being in any degree too fierce,
So the Light not being tempered and proportioned orderly, but being any degree too-bright, it hurteth and blinds our eyes, that we cannot see, Act. 22.6, 11. Excellens Objectum corrumpit sensum: So the fire being in any degree too fierce,
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And that the contrarie, inordination, deordination, or want of order in these things, which is called Babell hereafter, that is a confusion, maketh things to cease from being good to us, which in their own nature are very good.
And that the contrary, inordination, deordination, or want of order in these things, which is called Babel hereafter, that is a confusion, makes things to cease from being good to us, which in their own nature Are very good.
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and Liquors and Wines their lees and dreggs, the one sheweth the goodness of the maker, the other the rudenesse, deformity, and emptinesse of the matter.
and Liquors and Wines their lees and dregs, the one shows the Goodness of the maker, the other the rudeness, deformity, and emptiness of the matter.
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Therefore as God doth here try and discover, and separate light from darknesse, so in Math. 3.12. he is a Fanner and Winnower of the chaff from the Wheat, and by separation cleanseth his floare, leaving there only the Children of light.
Therefore as God does Here try and discover, and separate Light from darkness, so in Math. 3.12. he is a Fanner and Winnower of the chaff from the Wheat, and by separation Cleanseth his Flower, leaving there only the Children of Light.
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and why he did not clean cut off all darknesse, considering that it is opposite to the light, which is good? Where first ariseth this question to be discussed,
and why he did not clean Cut off all darkness, considering that it is opposite to the Light, which is good? Where First arises this question to be discussed,
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And therefore it is said, when God created darknesse, we must understand it to be spoken in this sense and phrase of speech, That when God created no light at the beginning,
And Therefore it is said, when God created darkness, we must understand it to be spoken in this sense and phrase of speech, That when God created no Light At the beginning,
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therefore he is said to create darknesse; for God caused it by withholding light. Wherefore, as emptinesse is nothing but a want and defect of stuffing and fullnesse;
Therefore he is said to create darkness; for God caused it by withholding Light. Wherefore, as emptiness is nothing but a want and defect of stuffing and fullness;
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So darknesse, being no substance, and nothing but a mere and bare privation, and that not privatio moralis, but naturalis, not a want or defect of virtue, which indeed is vitious,
So darkness, being no substance, and nothing but a mere and bore privation, and that not Privatio Moral, but Naturalis, not a want or defect of virtue, which indeed is vicious,
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And God 〈 ◊ 〉 many things which have no essential goodnesse in them, because by his ordination disposing them, he can and doth bring them to our great good use and commodity,
And God 〈 ◊ 〉 many things which have no essential Goodness in them, Because by his ordination disposing them, he can and does bring them to our great good use and commodity,
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So this darknesse and absence of the light, hath bonum ordinatum given it, for God in wisdome and mercy disposeth and ordereth it to be a Cabbin and Chamber in which men can best sleep and take their rest, Psal. 104. 20. and in Justice he ordeineth it to a good use and end,
So this darkness and absence of the Light, hath bonum ordinatum given it, for God in Wisdom and mercy Disposeth and Ordereth it to be a Cabin and Chamber in which men can best sleep and take their rest, Psalm 104. 20. and in justice he ordaineth it to a good use and end,
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You see then why he made not such a light which should compasse 〈 ◊ 〉 overspread all the world with his bright beams, without admitting any shadow at all, Job. 38. 27. And you see the reason why God suffered not the light to be mingled confusedly with darknesse,
You see then why he made not such a Light which should compass 〈 ◊ 〉 overspread all the world with his bright beams, without admitting any shadow At all, Job. 38. 27. And you see the reason why God suffered not the Light to be mingled confusedly with darkness,
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but distinguished the one from the other without taking other clean away. Now in the second place we will consider first the things divided and distinguished here,
but distinguished the one from the other without taking other clean away. Now in the second place we will Consider First the things divided and distinguished Here,
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and then the division and separation it 〈 ◊ 〉 Touching the first, we must as, St. 〈 ◊ 〉 saith, Phil. 1. 10. 〈 ◊ 〉 between things different and opposed, which we call, membra dividentia, and we must not conjoyn and confound them together,
and then the division and separation it 〈 ◊ 〉 Touching the First, we must as, Saint 〈 ◊ 〉 Says, Philip 1. 10. 〈 ◊ 〉 between things different and opposed, which we call, membra dividentia, and we must not conjoin and confound them together,
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for God doth confound such, which make a separation and breach in Gods things, which should not be divided, Math. 23. 37. as the Chickens which separated themselves from the Hens call,
for God does confound such, which make a separation and breach in God's things, which should not be divided, Math. 23. 37. as the Chickens which separated themselves from the Hens call,
and also he consoundeth those, which agree and joyn together in evill things, from which they should be separated and divided, Gen. 11. 8. they have a woe which confounds these membra dividentia: calling good evill,
and also he confoundeth those, which agree and join together in evil things, from which they should be separated and divided, Gen. 11. 8. they have a woe which confounds these membra dividentia: calling good evil,
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but the Divils art of dividing is contrary, for it is his study to glew and mash together ill things with good, Nahum 1. 10. and to divide and separate good things one from another,
but the Devils art of dividing is contrary, for it is his study to glew and mash together ill things with good, Nahum 1. 10. and to divide and separate good things one from Another,
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and therefore never leaveth untill he maketh Gods Church regnum divisum, Mat. 12. 26. So the Divell shuffleth good things to bad, that there may be an equality between them, which should have no coherence, which is mater confusionis, as he is author and pater confusionis. Wherefore this must teach us to divide,
and Therefore never Leaveth until he makes God's Church Kingdom Divisum, Mathew 12. 26. So the devil shuffleth good things to bad, that there may be an equality between them, which should have no coherence, which is mater confusionis, as he is author and pater confusionis. Wherefore this must teach us to divide,
For, first, he devided them in cause, for the bright and fair, clean, bodies, as fire have their fulgorem, Ezech. 1. 4. and is the cause of it, the firmament hath his splendorem, and is the cause of it.
For, First, he divided them in cause, for the bright and fair, clean, bodies, as fire have their fulgorem, Ezekiel 1. 4. and is the cause of it, the firmament hath his splendorem, and is the cause of it.
And so God hath set his horizon Circle, as a girdle about the middest of the Earth, Job 28. 20. which is a lymit and bound of this division, to leave darknesse, that it come no nearer the light, then that. Thirdly, in time;
And so God hath Set his horizon Circle, as a girdle about the midst of the Earth, Job 28. 20. which is a lymit and bound of this division, to leave darkness, that it come no nearer the Light, then that. Thirdly, in time;
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so there is an eternall use for which he did it, and that is, he separated the one from the other, that the light might be the inheritance of his Saints in light, in regard of which God 〈 ◊ 〉 darknesse in the Starrs, that now give us light, Job 25 5. But that light which God dwelleth in,
so there is an Eternal use for which he did it, and that is, he separated the one from the other, that the Light might be the inheritance of his Saints in Light, in regard of which God 〈 ◊ 〉 darkness in the Stars, that now give us Light, Job 25 5. But that Light which God dwells in,
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but for the wicked, he hath reserved another eternall use of darknesse, even Caliginem tenebrarum, which grosse part of darknesse, is in this distinction cast down into the bottomlesse deep of Hell,
but for the wicked, he hath reserved Another Eternal use of darkness, even Caliginem tenebrarum, which gross part of darkness, is in this distinction cast down into the bottomless deep of Hell,
therefore the worst thing in this work of distinction, he sendeth to the place which is next nothing, that is, to the lowest and basest place of the depth.
Therefore the worst thing in this work of distinction, he sends to the place which is next nothing, that is, to the lowest and Basest place of the depth.
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Esay 30. 10. So that place of Hell is Tohu, Tobehu, emptinesse of all good, bottomlesse and infinite in all ill, disordered with all confusion, utter darknesse without light:
Isaiah 30. 10. So that place of Hell is Tohu, Tobehu, emptiness of all good, bottomless and infinite in all ill, disordered with all confusion, utter darkness without Light:
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wherefore he is not the author of disorder and confusion, as it is plainly said, 1 Cor. 14. 33. which also is taught of shaddow and figure, Deut. 22. 〈 ◊ 〉 he will not have us make a mixture, and confusion of things divided;
Wherefore he is not the author of disorder and confusion, as it is plainly said, 1 Cor. 14. 33. which also is taught of shadow and figure, Deuteronomy 22. 〈 ◊ 〉 he will not have us make a mixture, and confusion of things divided;
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which type doth lead us, to see the deformity of spirituall confusion and disorder, which is set down in the 2 Cor. 6. 14. 15. Our faith must not be coupled with infidelity,
which type does led us, to see the deformity of spiritual confusion and disorder, which is Set down in the 2 Cor. 6. 14. 15. Our faith must not be coupled with infidelity,
therefore God cannot abide the mixture of outward holynesse with inward corruptnesse, that is, to seem to be that we are not, which practise is Hypocrisie, which the prophet compareth to a Cake baked on the out-side,
Therefore God cannot abide the mixture of outward holiness with inward corruptness, that is, to seem to be that we Are not, which practice is Hypocrisy, which the Prophet compareth to a Cake baked on the outside,
The proper and naturall term of confusion, is taken from the custome of Apothecaries to mingle Oyle and Wine, which are of divers natures, which should be kept in severall vessels apart:
The proper and natural term of confusion, is taken from the custom of Apothecaries to mingle Oil and Wine, which Are of diverse nature's, which should be kept in several vessels apart:
So if men knowing God and yet will power evill actions, and sinnes on their own consciences, which are against it, this is the holding of the knowledge of God in unrighteousnesse, Rom. 1. 18. which God cannot abice;
So if men knowing God and yet will power evil actions, and Sins on their own Consciences, which Are against it, this is the holding of the knowledge of God in unrighteousness, Rom. 1. 18. which God cannot abice;
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and having bad interprises and attempts, to put on a well varnished visard to hide the baldnesse of it, 2 Cor. 4 2. and cast over it the cloak of Godlinesse,
and having bad enterprises and attempts, to put on a well varnished Wizard to hide the baldness of it, 2 Cor. 4 2. and cast over it the cloak of Godliness,
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and so by joyning good and evill, making evill to be in the company of good, that it may not be suspected or the better intertained with men. Such are now a daies:
and so by joining good and evil, making evil to be in the company of good, that it may not be suspected or the better entertained with men. Such Are now a days:
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For the Divill seeking to disturb and destroy the Church, by some he laboreth to doe it, by joyning the Queens injunctions and proceedings to it, under which pretence, they satisfie their covetousnesse with the hurt of the Church.
For the devil seeking to disturb and destroy the Church, by Some he Laboureth to do it, by joining the Queen's injunctions and proceedings to it, under which pretence, they satisfy their covetousness with the hurt of the Church.
Non est aliud Abyssus, aliud facies Abyssi, they are not two things severed, and therefore if it be dark or light in the deep, it will appear so in the face of the deep:
Non est Aliud Abyssus, Aliud fancies Abyss, they Are not two things severed, and Therefore if it be dark or Light in the deep, it will appear so in the face of the deep:
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Touching our selves first, which thing Gods word also resembling, God himself doth teach us, Heb. 5. 10. For it discerneth and separateth the will in the hearts and thoughts of men, aswell as in actions,
Touching our selves First, which thing God's word also resembling, God himself does teach us, Hebrew 5. 10. For it discerneth and separateth the will in the hearts and thoughts of men, aswell as in actions,
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but because the good and the evill, without any distinction or regard, are shuffled together, 1 Sam. 8. 1. this confusion in Common-wealths is the cause, by Gods just judgement, of the confusion and renting a sunder of Common-wealths and Churches, Dan. 5.18.
but Because the good and the evil, without any distinction or regard, Are shuffled together, 1 Sam. 8. 1. this confusion in Commonwealths is the cause, by God's just judgement, of the confusion and renting a sunder of Commonwealths and Churches, Dan. 5.18.
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as God doth here begin to distinguish light from darknesse, so doth he the same continually by his word, Heb. 4. 12. separating and marking the works of darknesse from the armour of light;
as God does Here begin to distinguish Light from darkness, so does he the same continually by his word, Hebrew 4. 12. separating and marking the works of darkness from the armour of Light;
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but then at the last day of separation, when a full, finall, and perfect distinction shall be made, all shall not be taken into Gods Boat, Math. 25. 32. but the good fish only shall be taken into Gods Boat,
but then At the last day of separation, when a full, final, and perfect distinction shall be made, all shall not be taken into God's Boat, Math. 25. 32. but the good Fish only shall be taken into God's Boat,
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Then God will be a Sheepherde, Math. 25. 32. and divide the Sheep from the Goats for ever, setting this eternall marke venite Benedicti, ite Maleaicti.
Then God will be a Sheepherde, Math. 25. 32. and divide the Sheep from the Goats for ever, setting this Eternal mark venite Blessing, item Maleaicti.
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but they which cease not to confound themselves in themselves, Justice with unrighteousnesse, qui confundunt, confundentur, Thus we have seen the order of separation in God;
but they which cease not to confound themselves in themselves, justice with unrighteousness, qui confundunt, confundentur, Thus we have seen the order of separation in God;
for they call repentance and remorse sullennesse and melancholy, and Davids spiritual joy foolishnesse, covetousnesse they call honest thrift, profuseness providence,
for they call Repentance and remorse sullenness and melancholy, and Davids spiritual joy foolishness, covetousness they call honest thrift, profuseness providence,
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and riot liberality, patience they call cowardlinesse, and quarrelling manhood, light darknesse and darknesse light: So they confound the names, when they cannot the natures:
and riot liberality, patience they call cowardliness, and quarreling manhood, Light darkness and darkness Light: So they confound the names, when they cannot the nature's:
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Lucemque Deus vocavit diem, tenebras verò vocavit noctem. AFTER God had distinguished and divided light from darknesse, as being things in nature opposite,
Lucemque Deus vocavit diem, Darkness verò vocavit noctem. AFTER God had distinguished and divided Light from darkness, as being things in nature opposite,
for as the natural division serveth for all things, so this distinction of denominations and names, in respect of us men, serveth for our knowledge to distinguish them, which inducement moveth us to think that God had respect to mankinde even from the beginning in all things that he created,
for as the natural division serves for all things, so this distinction of denominations and names, in respect of us men, serves for our knowledge to distinguish them, which inducement moves us to think that God had respect to mankind even from the beginning in all things that he created,
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for though light and darknesse affecteth all Creatures, even beasts, yet the name and title given to them concerneth only man, who understandeth and discerneth things by their names;
for though Light and darkness affects all Creatures, even beasts, yet the name and title given to them concerns only man, who understands and discerneth things by their names;
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and therefore as soon as he made man, he gave him a gift to know by what names to call and distinguish one thing from another, Gen. 2. 19. for God hath in the Creation ordained things that they should be known,
and Therefore as soon as he made man, he gave him a gift to know by what names to call and distinguish one thing from Another, Gen. 2. 19. for God hath in the Creation ordained things that they should be known,
and because we cannot in this life know all that God made, we look for a clearer light after this life, by which our knowledge shall be perfect, 1 Cor. 13. 12. Touching this division of names, we have four things to consider, First, the manner of denominations: Secondly, the cause: Thirdly, the ende:
and Because we cannot in this life know all that God made, we look for a clearer Light After this life, by which our knowledge shall be perfect, 1 Cor. 13. 12. Touching this division of names, we have four things to Consider, First, the manner of denominations: Secondly, the cause: Thirdly, the end:
Touching the first, that is, Whether God called them by their names and imposed titles to them after a sensible manner, with a distinct audible voyce, I finde a double contrariety in Writers;
Touching the First, that is, Whither God called them by their names and imposed titles to them After a sensible manner, with a distinct audible voice, I find a double contrariety in Writers;
But, to resolve upon it, To whom should he speak audibly, seeing there was none to hear and understand? And therefore to no end and purpose should we think, he should speak so,
But, to resolve upon it, To whom should he speak audibly, seeing there was none to hear and understand? And Therefore to no end and purpose should we think, he should speak so,
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for though we say, that when God created man, he made him capable of speech & of language, in which language we see God had speech and conference with him, being made, Gen. 2.16, 17,18.
for though we say, that when God created man, he made him capable of speech & of language, in which language we see God had speech and conference with him, being made, Gen. 2.16, 17,18.
Yet Adam imposed not the names to the Creatures, Gen. 2. 19. but according to that gift of knowledge and utterance, he calleth things by such names and titles as he had received from God;
Yet Adam imposed not the names to the Creatures, Gen. 2. 19. but according to that gift of knowledge and utterance, he calls things by such names and titles as he had received from God;
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for as God did largiri linguam, so he did nominibus praeire linguae; for here we see before ever man was made, in all the six dayes works, God gave names to the things as he made them,
for as God did largiri Linguam, so he did nominibus praeire linguae; for Here we see before ever man was made, in all the six days works, God gave names to the things as he made them,
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Secondly, when things have a true being, we have a care to give names and titles, agreeable to the nature and quality of them, that the act and nature of the thing, may be made manifest in the name of it, as written in the forehead:
Secondly, when things have a true being, we have a care to give names and titles, agreeable to the nature and quality of them, that the act and nature of the thing, may be made manifest in the name of it, as written in the forehead:
and the Hebrew word, which signifieth night, is the negative, to the meaning of the day, the day importeth as much as Ens, being, shewing us that our being and life, must be imployed altogether in the day time, in some honest exercise and work of our calling, of God or the Country,
and the Hebrew word, which signifies night, is the negative, to the meaning of the day, the day imports as much as Ens, being, showing us that our being and life, must be employed altogether in the day time, in Some honest exercise and work of our calling, of God or the Country,
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also there is a good signification given of those, which take the name of Jom from striving and moving, teaching that the day is a time of walking, stirring, speaking and labouring,
also there is a good signification given of those, which take the name of Jom from striving and moving, teaching that the day is a time of walking, stirring, speaking and labouring,
and the night e contra, a time of silence, rest, and ease, and sleep, or rather a time, thereby to restore and recover the strength of body, which in the day was spent by carefull and painfull travell, in which sense I shewed the day to be the work-house,
and the night e contra, a time of silence, rest, and ease, and sleep, or rather a time, thereby to restore and recover the strength of body, which in the day was spent by careful and painful travel, in which sense I showed the day to be the workhouse,
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as on his cause, therein most fasly and grossely, drawing their reason from that which is now, to that which was then at the beginning, in which they argue their ignorance and error, even in learning and Phylosophy.
as on his cause, therein most fasly and grossly, drawing their reason from that which is now, to that which was then At the beginning, in which they argue their ignorance and error, even in learning and Philosophy.
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Wherefore touching this question, whether be the cause of the day, we say and prove according to this, that before there was any Sunne, there was a day, two or three,
Wherefore touching this question, whither be the cause of the day, we say and prove according to this, that before there was any Sun, there was a day, two or three,
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Again, touching this particular, we say, that the day is broken and draweth long before we see the Sunne, only because of the approaching of the light;
Again, touching this particular, we say, that the day is broken and draws long before we see the Sun, only Because of the approaching of the Light;
Lastly, We learn that if the name be agreeable to the nature, then in our life and action we must also expresse the nature of the things by well using,
Lastly, We Learn that if the name be agreeable to the nature, then in our life and actium we must also express the nature of the things by well using,
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and the Sunne after, that whether we take the light to be defluum or a stream of brightnesse issuing from God for Nebora in Hebrew signifieth as well a stream of water,
and the Sun After, that whither we take the Light to be defluum or a stream of brightness issuing from God for Nebora in Hebrew signifies as well a stream of water,
but from many other things, created as we see, as the fire, De fluvium ignis fulgor, Ezech. 1. 4. Also there is De fluvium firmamenti splendor, Dan. 12. 3. The streams of righteousnesse shining from the Firmament, as streaming and issuing from the impressions and meteors of the Aire;
but from many other things, created as we see, as the fire, De fluvium ignis fulgor, Ezekiel 1. 4. Also there is De fluvium firmamenti splendour, Dan. 12. 3. The streams of righteousness shining from the Firmament, as streaming and issuing from the impressions and meteors of the Air;
or else if we consider as Nazianzen doth very wisely think and gather, that is, all things in grosse were created at the beginning, in the two generalls, Heaven and Earth,
or Else if we Consider as Nazianzen does very wisely think and gather, that is, all things in gross were created At the beginning, in the two generals, Heaven and Earth,
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yet notwithstanding, in respect of us, except there be a distinction of certain appellations, names and titles, we shall grow erronious and ignorant of the right natures of things;
yet notwithstanding, in respect of us, except there be a distinction of certain appellations, names and titles, we shall grow erroneous and ignorant of the right nature's of things;
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therefore one setteth down this rule, that fides nominum est salus proprietatum, the right keeping of the names truly discerned, is the preserver of the true properties of things:
Therefore one sets down this Rule, that fides nominum est salus proprietatum, the right keeping of the names truly discerned, is the preserver of the true properties of things:
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Therefore the Divell, not being able to alter the nature of things made, and distinguished by God, he laboureth in the other to shuffle and confound the names of things, which ought to be distinguished, to deceive men:
Therefore the devil, not being able to altar the nature of things made, and distinguished by God, he Laboureth in the other to shuffle and confound the names of things, which ought to be distinguished, to deceive men:
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To such God faith, Job. 38. 2. Who is that which darkneth the Counsell by words without knowledge? for giving of ill and wrong names, confusedly obscureth the right knowledge of the natures of things to us,
To such God faith, Job. 38. 2. Who is that which darkeneth the Counsel by words without knowledge? for giving of ill and wrong names, confusedly obscureth the right knowledge of the nature's of things to us,
and Paul complaineth of it, 1 Tim. 6. 20. he complaineth I say of things in his time falsly so called. So may we now complain of NONLATINALPHABET, that is, of the false faith, zeale, sincerity, preaching,
and Paul Complaineth of it, 1 Tim. 6. 20. he Complaineth I say of things in his time falsely so called. So may we now complain of, that is, of the false faith, zeal, sincerity, preaching,
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as Esay 32. 5. they will not stick to call Naball by the name of Nalath, that is, a foolish clownish Chrule, a right worshipfull man, to flatter him withall;
as Isaiah 32. 5. they will not stick to call Nabal by the name of Nalath, that is, a foolish clownish Chrule, a right worshipful man, to flatter him withal;
and given to sleep, Prov. 24. 33, 34. we must be farre therefore from the speech and saying of the sluggard, that is, yet a little more sleep and slumber, that is delight in idlenesse.
and given to sleep, Curae 24. 33, 34. we must be Far Therefore from the speech and saying of the sluggard, that is, yet a little more sleep and slumber, that is delight in idleness.
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so that the night is our time of non esse, so long as we will ociosum esse. Wherefore seeing Christians are not of the night but of the day, 1 Thes. 5. 5. we must doe the actions of good works, which belong to the day,
so that the night is our time of non esse, so long as we will ociosum esse. Wherefore seeing Christians Are not of the night but of the day, 1 Thebes 5. 5. we must do the actions of good works, which belong to the day,
for idlenesse, theft, adultererie, murther, &c. hate the light, because they are works of darknesse, 1 Cor. 4. 5. so are there three paire of them set down, Rom. 13. 13. So the qualities of our actions must be framed to the meaning of the word and nature of the things, which God hath made for us.
for idleness, theft, adultererie, murder, etc. hate the Light, Because they Are works of darkness, 1 Cor. 4. 5. so Are there three pair of them Set down, Rom. 13. 13. So the qualities of our actions must be framed to the meaning of the word and nature of the things, which God hath made for us.
as simple as it was, Psal. 148. 7. But God, that it might praise him more, being moved with pity, to see this poor rude being, in great goodnesse, swallowed up Abyssum in Abysso, to teach us, that as there is nothing so dark and hidden,
as simple as it was, Psalm 148. 7. But God, that it might praise him more, being moved with pity, to see this poor rude being, in great Goodness, swallowed up Abyssum in Abysso, to teach us, that as there is nothing so dark and hidden,
for the first two, which are the materialls and womb and the impregnating, making fit or enabling it to receive a better form, were things belonging particularly to the first dayes work, which, in respect of the prerogations it had, was called the one day and the day alone:
for the First two, which Are the materials and womb and the impregnating, making fit or enabling it to receive a better from, were things belonging particularly to the First days work, which, in respect of the prerogations it had, was called the one day and the day alone:
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for all things being made in grosse at the first, and impregnated and conceived in this womb of the waters, had afterward in the six severall dayes and times their procreation,
for all things being made in gross At the First, and impregnated and conceived in this womb of the waters, had afterwards in the six several days and times their procreation,
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and were brought forth, and therefore the gulph being enabled before, is not distinguished and separated into that place, which is the upmost Heavens of all above us,
and were brought forth, and Therefore the gulf being enabled before, is not distinguished and separated into that place, which is the upmost Heavens of all above us,
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Saint Austine saith, that this separation was therefore made, because God would not trouble the living Creatures of the earth, afterward with many waters, which were not a meet Element for them to live in,
Saint Augustine Says, that this separation was Therefore made, Because God would not trouble the living Creatures of the earth, afterwards with many waters, which were not a meet Element for them to live in,
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for first, it is taken for coelum aëreum, which we call the skie as in the 20. verse of this Chap. volucres coeli, when Heaven is taken for the Ayre or Skie, Jer. 8 7. Milvus in coelo, &c. that is, in the Ayre,
for First, it is taken for coelum aëreum, which we call the sky as in the 20. verse of this Chap. volucres coeli, when Heaven is taken for the Air or Sky, Jer. 8 7. Milvus in coelo, etc. that is, in the Air,
And Christ saith, that they are skilfull to discern the times, by view of the face of Heaven, to know what the day will be by the rednesse or lowring of the Ayre or Skie, Luk. 4. 25. he saith, the Heavens were shut or locked up three yeers, that is, the Ayre where the Clouds are.
And christ Says, that they Are skilful to discern the times, by view of the face of Heaven, to know what the day will be by the redness or lowering of the Air or Sky, Luk. 4. 25. he Says, the Heavens were shut or locked up three Years, that is, the Air where the Clouds Are.
So doe Heathen writers take the word coelum non animum mutant qui trans mare currunt, that is, they change the Ayre not their mindes, &c. where coelum is taken for that distance of place, which is between us and the Moon.
So do Heathen writers take the word coelum non animum mutant qui trans mare currunt, that is, they change the Air not their minds, etc. where coelum is taken for that distance of place, which is between us and the Moon.
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It pleased God in every daies work, to have severall speech and mention made of his Word and Spirit, the one to exclude necessity, the other to exclude chance or casualty;
It pleased God in every days work, to have several speech and mention made of his Word and Spirit, the one to exclude necessity, the other to exclude chance or casualty;
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the word is ever named to conclude and shut out that objection, quis erat ei consiliarius, Esay 40. 13, 14. that he had no need of counsell or advise, the other to exclude quis dedit illi prior, for as he did all things without the advise and help of any, by himself,
the word is ever nam to conclude and shut out that objection, quis erat ei Consiliarius, Isaiah 40. 13, 14. that he had no need of counsel or Advice, the other to exclude quis dedit illi prior, for as he did all things without the Advice and help of any, by himself,
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so the second person, the word of God abideth for ever wholly in God, and dwelleth and resteth in his bosome, Pro. 2. And this, by this means passeth from God the Father, into his workmanship and Creatures,
so the second person, the word of God Abideth for ever wholly in God, and dwells and rests in his bosom, Pro 2. And this, by this means passes from God the Father, into his workmanship and Creatures,
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So we see they are indivisible, Heb. 1. 2. 3. Christ by whom God made the World, is there called a stamp, or graven form of his Father and the brightnesse of his glory;
So we see they Are indivisible, Hebrew 1. 2. 3. christ by whom God made the World, is there called a stamp, or graved from of his Father and the brightness of his glory;
namely his power and wisdome, &c. For by the word of God also were the Heavens made Psal. 33. 6. saith David, out of which sentence we may learn two speciall points.
namely his power and Wisdom, etc. For by the word of God also were the Heavens made Psalm 33. 6. Says David, out of which sentence we may Learn two special points.
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and were that they are, and were set joynt and in order by him, then by the same verbum increatum proceeding from God, together with that powerfull working of the sanctifying Spirit, were all things new created,
and were that they Are, and were Set joint and in order by him, then by the same verbum increatum proceeding from God, together with that powerful working of the sanctifying Spirit, were all things new created,
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The other point is, that whereas it had been all one for Moses to say, Deus dixit aut Deus facit, he rather causeth this phrase, Dixit Deus, quia fecit dicendo: in men indeed sermo & apus are two things of divers natures, often separated;
The other point is, that whereas it had been all one for Moses to say, Deus dixit Or Deus facit, he rather Causes this phrase, Dixit Deus, quia fecit dicendo: in men indeed sermon & apus Are two things of diverse nature's, often separated;
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for commonly the greatest sayers are least doers well, the talkative are seldom active; but in God they are all one, his dictum & factum have no difference;
for commonly the greatest sayers Are least doers well, the talkative Are seldom active; but in God they Are all one, his dictum & factum have no difference;
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as the 〈 ◊ 〉 men counselled Roboam, 1 Reg. 12. 6, 7. And the Apostles 〈 ◊ 〉 alwayes use their authority in commanding, 2 Cor. 8. 8. 〈 ◊ 〉 continually goeth by way of commanding,
as the 〈 ◊ 〉 men counseled Rehoboam, 1 Reg. 12. 6, 7. And the Apostles 〈 ◊ 〉 always use their Authority in commanding, 2 Cor. 8. 8. 〈 ◊ 〉 continually Goes by Way of commanding,
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In this stile and phrase he is, in resembling, compared to a Prince or King, who useth but his commandement and word to have his will in any thing executed;
In this style and phrase he is, in resembling, compared to a Prince or King, who uses but his Commandment and word to have his will in any thing executed;
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as if they were, so did he in the first dayes work, but now he commandeth the deeps of the waters, 2 Cor. 4. 6. touching which God challengeth the greatest Princes in the world, Job. 38. 8.11.
as if they were, so did he in the First days work, but now he commands the deeps of the waters, 2 Cor. 4. 6. touching which God Challengeth the greatest Princes in the world, Job. 38. 8.11.
But as this matter is contrary in our reason, so he thinketh it all one to fetch the matter, of which he will make Heaven, out of the deepest and remotest place of all;
But as this matter is contrary in our reason, so he Thinketh it all one to fetch the matter, of which he will make Heaven, out of the Deepest and Remotest place of all;
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but God beginneth his house at Heaven, which is the roof and cealing, Psal. 104.2. and then after maketh the Earth, which is the foundation and pavement, as it is Psal. 24. 1, 2. which consideration maketh David use this exclamation by way of admiration, Psal. 118. 23. The right hand of the 〈 ◊ 〉 the preheminence, it doth bring mighty things to passe.
but God begins his house At Heaven, which is the roof and cealing, Psalm 104.2. and then After makes the Earth, which is the Foundation and pavement, as it is Psalm 24. 1, 2. which consideration makes David use this exclamation by Way of admiration, Psalm 118. 23. The right hand of the 〈 ◊ 〉 the pre-eminence, it does bring mighty things to pass.
in which sense it is taken, Numb. 16. 38. and Jer. 10. 9. so the expansion or driving out of metals, is the original from whence this word is borrowed,
in which sense it is taken, Numb. 16. 38. and Jer. 10. 9. so the expansion or driving out of metals, is the original from whence this word is borrowed,
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also to the pulling out abroad and expansion of a roll of paper or parchment, to which also it is likened, Esay 34. 4. likewise to the blowing up of glasse out of a lump into a hollow compasse, to which Job resembleth the making of Heaven 37. 18. which comparisons doe yeeld unto us the hidden consideration of this work of God:
also to the pulling out abroad and expansion of a roll of paper or parchment, to which also it is likened, Isaiah 34. 4. likewise to the blowing up of glass out of a lump into a hollow compass, to which Job resembles the making of Heaven 37. 18. which comparisons do yield unto us the hidden consideration of this work of God:
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The two actions of Gods Spirit mentioned before, sustole & diastole, which I said are seen in all works created, are no where better expressed than in this work,
The two actions of God's Spirit mentioned before, sustole & diastole, which I said Are seen in all works created, Are not where better expressed than in this work,
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for then they will run and rowle together as a roll, and as molten glasse, &c. The resemblance and shadow of this work of God we may set before you in a matter of common experience;
for then they will run and roll together as a roll, and as melted glass, etc. The resemblance and shadow of this work of God we may Set before you in a matter of Common experience;
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and again, being so dilated into a thin vapour, we see it drawn in and compressed into little drops of water again, which also some explane by the manner of distillation, which first riseth as a vapour, filling all,
and again, being so dilated into a thin vapour, we see it drawn in and compressed into little drops of water again, which also Some explain by the manner of distillation, which First Riseth as a vapour, filling all,
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and then the cold congealeth and compresseth that vapour into clouds, and after, by heat, again resolveth and melteth the clouds into drops of rain, which return to the Sea;
and then the cold congealeth and compresseth that vapour into Clouds, and After, by heat, again resolves and melts the Clouds into drops of rain, which return to the Sea;
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So that in creating Coelum aërum, the rarefying and extenuating the waters into vapors, and so dilating it by expansion, was the first beginning of them.
So that in creating Coelum aërum, the rarefying and extenuating the waters into vapours, and so dilating it by expansion, was the First beginning of them.
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Gods distinction is taken after the manner of a thinne stone, or marking stone, with which, faith Salomon, Prov. 8. 27. circuit Coelum quasi circino suo, as if he had a compasse to make a circle for their separation, Esay 40. 12. faith, that in this separation with one hand God did hold up the upper waters,
God's distinction is taken After the manner of a thin stone, or marking stone, with which, faith Solomon, Curae 8. 27. circuit Coelum quasi circino Sue, as if he had a compass to make a circle for their separation, Isaiah 40. 12. faith, that in this separation with one hand God did hold up the upper waters,
we know it to be a matter of such difficulty, to stop the course of waters, that it busieth the best and wisest heads to stop up the breaches, once being made.
we know it to be a matter of such difficulty, to stop the course of waters, that it busieth the best and Wisest Heads to stop up the Breaches, once being made.
Yet God, by his power, doth separate the waters, and keep part above, and his intergerium, his partition wall and bank which he useth to divide and keep out one from the other, is the weakest Element, that is,
Yet God, by his power, does separate the waters, and keep part above, and his intergerium, his partition wall and bank which he uses to divide and keep out one from the other, is the Weakest Element, that is,
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namely the Aire, which is most strange, that that should be terminus, a bank and bound to the mighty waters which had most need of a terminus to limit it self;
namely the Air, which is most strange, that that should be terminus, a bank and bound to the mighty waters which had most need of a terminus to limit it self;
for God will have not only evill distinguished from good, but also the things that in degree and quality are better and more excellent, are to be separated from that which is more base and vile;
for God will have not only evil distinguished from good, but also the things that in degree and quality Are better and more excellent, Are to be separated from that which is more base and vile;
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We must not only mark and beware of the Devill the adversary which is NONLATINALPHABET, but also of things which are apparently evil, or are not altogether good:
We must not only mark and beware of the devil the adversary which is, but also of things which Are apparently evil, or Are not altogether good:
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So we have a difference between 〈 ◊ 〉 pendiculam, & aquam fluidam, the one is Mare superum, the other is Mare inferum. This is the division of the Waters.
So we have a difference between 〈 ◊ 〉 pendiculam, & aquam fluidam, the one is Mare superum, the other is Mare inferum. This is the division of the Waters.
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Now between these two waters thus divided, because they are not contrary in nature, but only different in degree, the inferior and baser waters doe first,
Now between these two waters thus divided, Because they Are not contrary in nature, but only different in degree, the inferior and baser waters do First,
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But to what end are these waters above and below, and wherefore is there a division of them? Because God had before taken order for light, that there might be time, it was next of all convenient and meet that he should take order for place, wherein his Creatures might inhabite;
But to what end Are these waters above and below, and Wherefore is there a division of them? Because God had before taken order for Light, that there might be time, it was next of all convenient and meet that he should take order for place, wherein his Creatures might inhabit;
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Wherefore God having an eye to man, respecting him in all his works, provided in this, that he might have a fit Element of Aire, in which he might live, move, and have his being.
Wherefore God having an eye to man, respecting him in all his works, provided in this, that he might have a fit Element of Air, in which he might live, move, and have his being.
The end of the other division and separation was this, that the waters being thus set apart, might be as a bridge for us, not only from one Country to another, by ship here on the nether waters,
The end of the other division and separation was this, that the waters being thus Set apart, might be as a bridge for us, not only from one Country to Another, by ship Here on the neither waters,
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but especially as you know in the first day God made light, which hath a proportion and resemblance to this word John 8. 12. yea, it is vox Creatorum also;
but especially as you know in the First day God made Light, which hath a proportion and resemblance to this word John 8. 12. yea, it is vox Creatorum also;
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We are to know, that God made them to be his magnus Thesaurus, his great treasure house for store, Deut. 28. 3. for there he saith he will at his pleasure open this great store house,
We Are to know, that God made them to be his magnus Thesaurus, his great treasure house for store, Deuteronomy 28. 3. for there he Says he will At his pleasure open this great store house,
and out of it give the first and latter rain and snow, to molifie and make fruitfull the Earth, which is so great a blessing that we are bound to praise God continually for his gracious work.
and out of it give the First and latter rain and snow, to mollify and make fruitful the Earth, which is so great a blessing that we Are bound to praise God continually for his gracious work.
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The manner of which work is set down in Gen. 28. 6. God, out of the lower waters raiseth a sume or vapour or mist, which he condensateth in the middle region of the Aire and 〈 ◊ 〉 together, or 〈 ◊ 〉 into waters again & bindeth them 〈 ◊ 〉 in the clouds, Job 26. 8. which by his word,
The manner of which work is Set down in Gen. 28. 6. God, out of the lower waters Raiseth a fume or vapour or missed, which he condensateth in the middle region of the Air and 〈 ◊ 〉 together, or 〈 ◊ 〉 into waters again & binds them 〈 ◊ 〉 in the Clouds, Job 26. 8. which by his word,
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or to others, as he pleaseth to make the Earth fruitfull, Psal. 135. 6, 7. Of these waters in the clouds God maketh divers impressions, Job. 38 25. as great 〈 ◊ 〉 and streams, little small rain and showers,
or to Others, as he Pleases to make the Earth fruitful, Psalm 135. 6, 7. Of these waters in the Clouds God makes diverse impressions, Job. 38 25. as great 〈 ◊ 〉 and streams, little small rain and showers,
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Also out of these upper waters he ordeined to have snow scattered as ashes and wooll, Psal. 〈 ◊ 〉. 16. and touching these things he asketh, Job 38. 22. if any man had been in this store house to see these treasures.
Also out of these upper waters he ordained to have snow scattered as Ashes and wool, Psalm 〈 ◊ 〉. 16. and touching these things he asks, Job 38. 22. if any man had been in this store house to see these treasures.
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As for the drier part of the Ayre, the end of them is to be Aura flabilis, and by the force of their winde to fetch carry and recarry the Clouds which are his vessels of his rain;
As for the drier part of the Air, the end of them is to be Aura flabilis, and by the force of their wind to fetch carry and recarry the Clouds which Are his vessels of his rain;
for by them he filleth the 〈 ◊ 〉 of Corn with goodnesse, and dropeth fatnesse on the earth, Psal. 65. 11. And therefore we must pray, not only for the blessing of the earth,
for by them he fills the 〈 ◊ 〉 of Corn with Goodness, and dropeth fatness on the earth, Psalm 65. 11. And Therefore we must pray, not only for the blessing of the earth,
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but also of the heaven, as Jacob Gen. 49. 25. Deut. 33. 13. Not only for the blessing of the wombe of the earth, which being a fruitfull soll quickly conceiveth and bringeth forth fruit,
but also of the heaven, as Jacob Gen. 49. 25. Deuteronomy 33. 13. Not only for the blessing of the womb of the earth, which being a fruitful soll quickly conceiveth and brings forth fruit,
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but also the blessing of the breasts of the Clouds, without which the fruit will very soon perish and wither, Job 38. 8. For it is Gods blessing, both to make a land a fruitfull and fertill soil apt to conceive,
but also the blessing of the breasts of the Clouds, without which the fruit will very soon perish and wither, Job 38. 8. For it is God's blessing, both to make a land a fruitful and fertile soil apt to conceive,
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Fecit ergo Deus hoc expansum, quod distinguit inter has aquas, &c. THe treaty concerning the second dayes work, is divided according to the work it self,
Fecit ergo Deus hoc expansum, quod distinguit inter has Aquas, etc. THe treaty Concerning the second days work, is divided according to the work it self,
for if God begin a good work, he will surely finish it throughly, Phil. 1. 6. perfecit quod facit, if he be the beginner and author of any thing, he will also perfect it and finish it, Heb. 12 2. so that we shall confesse,
for if God begin a good work, he will surely finish it thoroughly, Philip 1. 6. perfecit quod facit, if he be the beginner and author of any thing, he will also perfect it and finish it, Hebrew 12 2. so that we shall confess,
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Concerning the making, the word gnasha signifieth to make, which hath an opposite and divers sense, from two words which may seem to be the same too, meaning Esay 45. 7. there is these three words formavi, creavi, feci, of these three severall words the first is common to the other two;
Concerning the making, the word Gnash signifies to make, which hath an opposite and diverse sense, from two words which may seem to be the same too, meaning Isaiah 45. 7. there is these three words formavi, creavi, Feci, of these three several words the First is Common to the other two;
but now in this work he is a maker, for Coelum aëreum was made of something, the Heavens were planted, Esay 51. 16. and therefore there was something which was as it were, the seed, kernell,
but now in this work he is a maker, for Coelum aëreum was made of something, the Heavens were planted, Isaiah 51. 16. and Therefore there was something which was as it were, the seed, kernel,
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because we cannot conceive it, then to see or heare of a great thing made of a small matter because it is familiar experience, with which we are acquainted, to see a little child prove a great man,
Because we cannot conceive it, then to see or hear of a great thing made of a small matter Because it is familiar experience, with which we Are acquainted, to see a little child prove a great man,
and with as few Corns of grain as will make five loaves, being sowed in the Earth will multiply and increase to as much as will seed five thousand with bread;
and with as few Corns of grain as will make five loaves, being sowed in the Earth will multiply and increase to as much as will seed five thousand with bred;
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Now touching the Heavens, the science, kernel, or plant of which they were planted and made, was the waters, 〈 ◊ 〉 〈 ◊ 〉 3.5. The other words to which this word in nature is opposite and 〈 … 〉 sence, is oper are, which signifieth with ones hand to work with tools and instruments, with laborious pains:
Now touching the Heavens, the science, kernel, or plant of which they were planted and made, was the waters, 〈 ◊ 〉 〈 ◊ 〉 3.5. The other words to which this word in nature is opposite and 〈 … 〉 sense, is Operate Are, which signifies with ones hand to work with tools and Instruments, with laborious pains:
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But God doth not so make the Heavens, but he doth it with as much ease as it is for a man to breath, Psal. 104. 30. emitte spiritum & creabunter 〈 ◊ 〉 besides the facility, with such speed and celerity that in the space of time that one can say fiat, with the festination he doth his works:
But God does not so make the Heavens, but he does it with as much ease as it is for a man to breath, Psalm 104. 30. Emit spiritum & creabunter 〈 ◊ 〉 beside the facility, with such speed and celerity that in the Molle of time that one can say fiat, with the festination he does his works:
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which is divers from the custome of men in making or doing any thing; for they commonly take great pains, and spend much time in work to no purpose, and can doe nothing;
which is diverse from the custom of men in making or doing any thing; for they commonly take great pains, and spend much time in work to no purpose, and can do nothing;
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Therefore Moses, dealing here as a Prophet, doth foresee some danger and error which might arise by leaving of this clause & fecit Deus, therefore he betimes doth labour to prevent it by setting it down,
Therefore Moses, dealing Here as a Prophet, does foresee Some danger and error which might arise by leaving of this clause & fecit Deus, Therefore he betimes does labour to prevent it by setting it down,
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for he knew that God would not have his truth sown among thornes of Errors, Jer. 4. 4. therefore Moses here before hand endeavoureth to stubbe them up For Time us the Pythagorean,
for he knew that God would not have his truth sown among thorns of Errors, Jer. 4. 4. Therefore Moses Here before hand endeavoureth to stub them up For Time us the Pythagorean,
and Plato, that great Philosopher, holding the truth of the Creation, doe notwithstanding advise this rooted thorne, that they suppose God only but to give out the Edict and direction how and what should be done,
and Plato, that great Philosopher, holding the truth of the Creation, do notwithstanding Advice this rooted thorn, that they suppose God only but to give out the Edict and direction how and what should be done,
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So that there was but one Commander, who, the self same, was the Maker also, Esay 40. 13, 14. Dixit, & non fuit ei consiliarius, fecit, & non fuit ei auxiliarius:
So that there was but one Commander, who, the self same, was the Maker also, Isaiah 40. 13, 14. Dixit, & non fuit ei Consiliarius, fecit, & non fuit ei auxiliarius:
But God in this work is alone, for his work standeth not as ours doth, that is, that the matter and the form of the work should come from divers Authors,
But God in this work is alone, for his work Stands not as ours does, that is, that the matter and the from of the work should come from diverse Authors,
This is the first resolution of this question, to which there is a second answer, which is good for instruction, taken out of the nature of the word gnasha; for the Hebrews use it in their phrase, not only to make a thing,
This is the First resolution of this question, to which there is a second answer, which is good for instruction, taken out of the nature of the word Gnash; for the Hebrews use it in their phrase, not only to make a thing,
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in which sense it is said, 2 Sam. 19. 24. that Mephiboseth had not made his beard nor his feet, by which is meant, had not trimmed his beard nor washed his feet, which he had made to him before:
in which sense it is said, 2 Sam. 19. 24. that Mephibosheth had not made his beard nor his feet, by which is meant, had not trimmed his beard nor washed his feet, which he had made to him before:
and not only did he set this form to them, but also gave them a circular & sphericall motion to turn round in their course about the Earth, Psal. 19. 6. it doth goe in his compasse, in gyra sue, Preach.
and not only did he Set this from to them, but also gave them a circular & spherical motion to turn round in their course about the Earth, Psalm 19. 6. it does go in his compass, in gyra sue, Preach.
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and heavenly influence, Job 38. 31. which heavenly and comfortable influence is called the sweetnesse of the Heavens, Deut. 33. 13. Therefore we are willed to praise God in firmamento virtutis suae, Psal. 150. 2. by which virtue the Heavens have a comfortable and reviving force,
and heavenly influence, Job 38. 31. which heavenly and comfortable influence is called the sweetness of the Heavens, Deuteronomy 33. 13. Therefore we Are willed to praise God in firmamento virtue suae, Psalm 150. 2. by which virtue the Heavens have a comfortable and reviving force,
for the power & force by which it was made, was the Spirit of God, the Execution•r and Minister of that thing was Gods Word, the second person who willed and commanded it to be done, Psal. 104. 30. He sendeth forth his Spirit and they were created, Job 34. 14, 15. If he draw or gather in his Spirit, they perish again:
for the power & force by which it was made, was the Spirit of God, the Execution•r and Minister of that thing was God's Word, the second person who willed and commanded it to be done, Psalm 104. 30. He sends forth his Spirit and they were created, Job 34. 14, 15. If he draw or gather in his Spirit, they perish again:
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if it 〈 ◊ 〉 mildly and naturally expired and breathed out, as then it is warm and hot so being violently and forcibly with a blast puffed our, it is dry and cold;
if it 〈 ◊ 〉 mildly and naturally expired and breathed out, as then it is warm and hight so being violently and forcibly with a blast puffed our, it is dry and cold;
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of which two sorts of motions of Gods Spirit is the Aire made, the moist moderate showres and rain by the one, Psal. 147. 18. and windes and frost by the other, Job 37. 10. So it is 〈 ◊ 〉, vis caloris, which warmeth, rarefieth, and maketh thin everything living:
of which two sorts of motions of God's Spirit is the Air made, the moist moderate showers and rain by the one, Psalm 147. 18. and winds and frost by the other, Job 37. 10. So it is 〈 ◊ 〉, vis caloris, which warmeth, rarefieth, and makes thin everything living:
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For so God having made a nest and layed or brought forth his young, as it were, unperfected, doth now by his spirit incubare, that is sit and spread his wings over them,
For so God having made a nest and laid or brought forth his young, as it were, unperfected, does now by his Spirit incubare, that is fit and spread his wings over them,
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For the matter, we see that the waters are the seed of the Heavens, which, receiving a power by the operation of Gods Spirit, proceed into a thinne vapor, which is partly Aire partly water,
For the matter, we see that the waters Are the seed of the Heavens, which, receiving a power by the operation of God's Spirit, proceed into a thin vapor, which is partly Air partly water,
There are four comparisons in Scripture to set out this work, the first, Job 36. 27. being lift up in vapor, he doth in the middle Region by cold cruddle and condensate it,
There Are four comparisons in Scripture to Set out this work, the First, Job 36. 27. being lift up in vapor, he does in the middle Region by cold cruddle and condensate it,
The fourth to an Upholster, Psal. 104. 2. for so as a Curtain he unrowleth it and extendeth the Heavens abroad, Esay 40. 22. thus you see the workmanship of the Heavens in the Agent, in the Matter,
The fourth to an Upholster, Psalm 104. 2. for so as a Curtain he unrowleth it and extendeth the Heavens abroad, Isaiah 40. 22. thus you see the workmanship of the Heavens in the Agent, in the Matter,
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Now the end why he made them was, That it might be a Pavilion or Tent, Esay 40. 22. or a Curtain, Psal. 104. 2. over our heads, where the word used is the same which is set down in the making of the Tabernacle, which signifieth either pellis or cortina, a covering or curtain of skinns.
Now the end why he made them was, That it might be a Pavilion or Tent, Isaiah 40. 22. or a Curtain, Psalm 104. 2. over our Heads, where the word used is the same which is Set down in the making of the Tabernacle, which signifies either pellis or cortina, a covering or curtain of skins.
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therefore it is driven thin above, and divided from the nether waters, Dan. 12. 3. and therefore it is thin here below, that both the lights of Heaven might have passage to us through the Aire, being corpus transparens & translucidum, Dan. 4. and also that the comfortable influence, virtue,
Therefore it is driven thin above, and divided from the neither waters, Dan. 12. 3. and Therefore it is thin Here below, that both the lights of Heaven might have passage to us through the Air, being corpus transparens & translucidum, Dan. 4. and also that the comfortable influence, virtue,
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for that word noteth such a division which is a disordered confusion of things, as it were renting or tearing or breaking a thing in divers peeces without order or regard,
for that word notes such a division which is a disordered confusion of things, as it were renting or tearing or breaking a thing in diverse Pieces without order or regard,
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as it were, the windows of Heaven, and dores through which is passage for light and rain, Gen 8 3. so this division 〈 ◊ 〉 to this end, 〈 ◊ 〉 the thing divided, we are to consider now but of the upper waters above, the lower waters we shall speak of hereafter.
as it were, the windows of Heaven, and doors through which is passage for Light and rain, Gen 8 3. so this division 〈 ◊ 〉 to this end, 〈 ◊ 〉 the thing divided, we Are to Consider now but of the upper waters above, the lower waters we shall speak of hereafter.
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We see here God divideth the Clouds from the Channels, which upper Waters he divideth into several chambers or stories called contignationes, Psal. 104. 3. which we call the three Regions of the Aire, in the uppermost of which is snow and hail, in the middle one rain, in the lower dews.
We see Here God divides the Clouds from the Channels, which upper Waters he divides into several chambers or stories called contignationes, Psalm 104. 3. which we call the three Regions of the Air, in the uppermost of which is snow and hail, in the middle one rain, in the lower dews.
Another division is this, God made not the upper waters entirely on compact substance, but bound them up in divers bonds of clouds, that through them, being divided, the light and influence of Heaven might passe down to the earth through them, which else could not.
another division is this, God made not the upper waters entirely on compact substance, but bound them up in diverse bonds of Clouds, that through them, being divided, the Light and influence of Heaven might pass down to the earth through them, which Else could not.
the first is the Clouds, which are called his Chariots, and the second are the Windes, or horses that draw them, Psal. 104. 2. therefore the third, which is the Waters, must needs be the Carriage which is in the Chariots.
the First is the Clouds, which Are called his Chariots, and the second Are the Winds, or Horses that draw them, Psalm 104. 2. Therefore the third, which is the Waters, must needs be the Carriage which is in the Chariots.
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The windes he draweth out of the deep, Psal. 135. 6, 7. and so are the Clouds taken out of the deep, Psal. 33. 7. for a vapour being drawn up, the watrynesse of it being dryed up, it becometh of a windy nature:
The winds he draws out of the deep, Psalm 135. 6, 7. and so Are the Clouds taken out of the deep, Psalm 33. 7. for a vapour being drawn up, the watrynesse of it being dried up, it Becometh of a windy nature:
Touching the division of the Winds, that principally they be four, Zach. 6. 5. which have their use in the four quarters and parts of the firmament, which use is, Job 37. 21. vis purificandi, to cleanse the Aire and Waters, which else would corrupt and 〈 ◊ 〉.
Touching the division of the Winds, that principally they be four, Zach 6. 5. which have their use in the four quarters and parts of the firmament, which use is, Job 37. 21. vis purificandi, to cleanse the Air and Waters, which Else would corrupt and 〈 ◊ 〉.
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for the South and West Windes bring rain, moist, and warm weather, and the East and North Winds serve to bring cold and dry weather and frosts, Luke 12. 54. In the second place, for the Clouds, they rise also out of the waters and deeps, Psal. 33. 7. and as it is plain, 1 Reg. 18. 44. for the Clouds rose out of the Sea, of which Clouds came the rain.
for the South and West Winds bring rain, moist, and warm weather, and the East and North Winds serve to bring cold and dry weather and frosts, Lycia 12. 54. In the second place, for the Clouds, they rise also out of the waters and deeps, Psalm 33. 7. and as it is plain, 1 Reg. 18. 44. for the Clouds rose out of the Sea, of which Clouds Come the rain.
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They serve in regard of the firmament for a shadow to cool us and keep us from parching in the time of Summer and Harvest, Esay 18. 4. And in regard of the waters, they serve as vessels and bottels to hold and contain them,
They serve in regard of the firmament for a shadow to cool us and keep us from parching in the time of Summer and Harvest, Isaiah 18. 4. And in regard of the waters, they serve as vessels and bottles to hold and contain them,
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even he made them to soften and molifie the clodds of Earth in the Countrey to the Husbandman, Job. 5. 10. and to wash and cleanse our streets in the Citie.
even he made them to soften and mollify the clodds of Earth in the Country to the Husbandman, Job. 5. 10. and to wash and cleanse our streets in the city.
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The use is 1 Reg. 17. 1. they serve for drink to men, and the Dews serve for herbs and grasse, whose roots being neere to the uppermost face of the ground, would be dry and wither without such Dews to moist it, Pro. 3. 20. and because there are plants and trees which have their roots deep in the Earth,
The use is 1 Reg. 17. 1. they serve for drink to men, and the Dews serve for herbs and grass, whose roots being near to the uppermost face of the ground, would be dry and wither without such Dews to moist it, Pro 3. 20. and Because there Are plants and trees which have their roots deep in the Earth,
so that Dews cannot pearce to them, therefore God hath provided a greater store of water, the showers and Rain, Joel. 2. 23. which may reach to the deep roots.
so that Dews cannot pierce to them, Therefore God hath provided a greater store of water, the showers and Rain, Joel. 2. 23. which may reach to the deep roots.
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God giveth the snow like wooll, to keep out the cold blasts of the North winde, that the seed may be warm and nourished in the ground, Psal. 147. 16. and he scattereth the frest to serve for ashes, to keep in the seed which is in the Earth, that it spire not,
God gives the snow like wool, to keep out the cold blasts of the North wind, that the seed may be warm and nourished in the ground, Psalm 147. 16. and he Scattereth the frest to serve for Ashes, to keep in the seed which is in the Earth, that it spire not,
lest after it should for want of root and deepnesse of Earth dry and wither away when the Sunne commeth, Luk. 8. 6. Thus we see the waters elevated and drawn up loaden in clouds and thrown down to our great use and benefit.
lest After it should for want of root and deepness of Earth dry and wither away when the Sun comes, Luk. 8. 6. Thus we see the waters elevated and drawn up loaded in Clouds and thrown down to our great use and benefit.
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First, for the Winds, When in Mercie he will doe us good, he maketh them auram temperatam; but when he in Justice will make them his rodds of correction, he maketh the Winds spiritum procellae, by which confringit naves in mare, Psal. 48. 7. & concutit & praecipitas domus, Job 1. 19. and overturneth trees by the roots.
First, for the Winds, When in Mercy he will do us good, he makes them auram temperatam; but when he in justice will make them his rods of correction, he makes the Winds spiritum Procellae, by which confringit naves in mare, Psalm 48. 7. & concutit & praecipitas domus, Job 1. 19. and overturneth trees by the roots.
for the first and later rain doe make the land fruitfull, Job 37. 11. When in Justice he will have them rodds to correct us, he maketh nubes steriles, as Salomon saith, 25. 14. and,
for the First and later rain do make the land fruitful, Job 37. 11. When in justice he will have them rods to correct us, he makes Clouds steriles, as Solomon Says, 25. 14. and,
When God in Justice will have the rain to be his rod, he sendeth and maketh raging rains and storms and tempests to destroy our fruit and food, Pro. 28. 3 For the frost and hail, God maketh them his rods to kill and destroy their Vines and Mulberrie trees, Psal. 78. 47. And thus much of the uses of the waters.
When God in justice will have the rain to be his rod, he sends and makes raging rains and storms and tempests to destroy our fruit and food, Pro 28. 3 For the frost and hail, God makes them his rods to kill and destroy their Vines and Mulberrie trees, Psalm 78. 47. And thus much of the uses of the waters.
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for we may have a use of darknesse, and sleep without light, but we cannot live, sleeping nor waking, without Aire to breath in, sive firmamento destruitur firmamentum panis, Psal. 105. 16. the distemperature of it causeth a famine, Ose 2. 21, 21. in Israel famine,
for we may have a use of darkness, and sleep without Light, but we cannot live, sleeping nor waking, without Air to breath in, sive firmamento destruitur firmamentum Paris, Psalm 105. 16. the distemperature of it Causes a famine, Ose 2. 21, 21. in Israel famine,
even so they come to passe, Esay 40. 13, 14. Here are two things in this to be considered, first virtus verbi: Secondly, obedientia Creaturae. The power of Gods word is seen in that it is able to bring to passe any thing sine mora, sine labore:
even so they come to pass, Isaiah 40. 13, 14. Here Are two things in this to be considered, First virtus verbi: Secondly, obedientia Creaturae. The power of God's word is seen in that it is able to bring to pass any thing sine mora, sine labour:
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but behold here is a greater Temple then Salomons was, yet he made the whole frame of it in no longer space and time then one may say fiat Coelum, for presently fuit sic, saith Moses, Psal. 148. 5. he only spake the word and they were made;
but behold Here is a greater Temple then Solomon's was, yet he made the Whole frame of it in no longer Molle and time then one may say fiat Coelum, for presently fuit sic, Says Moses, Psalm 148. 5. he only spoke the word and they were made;
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for the other he did it without trouble or pains, 1 Reg. 5. 15. Salomon, to have his Temple made (though it must be seaven years a doing) yet he must have threescore and ten thousand Artificers,
for the other he did it without trouble or pains, 1 Reg. 5. 15. Solomon, to have his Temple made (though it must be seaven Years a doing) yet he must have threescore and ten thousand Artificers,
and fourscore thousand Laborers, even 150000 men might be troubled to labour about the world, and spend infinite cost about Instruments and Engins to doe it;
and fourscore thousand Laborers, even 150000 men might be troubled to labour about the world, and spend infinite cost about Instruments and Engines to do it;
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but he must stand and take pains to preach an hour every day to perswade us that are men, which are farre more beholden unto God than any Creature else,
but he must stand and take pains to preach an hour every day to persuade us that Are men, which Are Far more beholden unto God than any Creature Else,
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He hath set thee a Law which shall not be broken, Psal. 148. 6. For it is a wonder that such Seas of waters which hang and fly over our heads daily, doe not fall on us,
He hath Set thee a Law which shall not be broken, Psalm 148. 6. For it is a wonder that such Seas of waters which hang and fly over our Heads daily, do not fallen on us,
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for we see what a bucker of water is for heavinesse in his fall, yet the pillers of God uphold them that they fall not, which pillers one would think should be aere, that is, made of brasse,
for we see what a bucker of water is for heaviness in his fallen, yet the pillars of God uphold them that they fallen not, which pillars one would think should be Air, that is, made of brass,
WHich words contain in them the second principall part of the second dayes work, which is the word of denomination and entitling the Firmament thus with a new name.
WHich words contain in them the second principal part of the second days work, which is the word of denomination and entitling the Firmament thus with a new name.
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When God made Abraham, the Father of the faithfull, he exchanged and gave him a new name, Gen. 17. 5. When Jacob was exalted to the like dignity, his name was also changed and he called Israel, Gen. 32. 28. So here having made ex abysso Coelum, that is,
When God made Abraham, the Father of the faithful, he exchanged and gave him a new name, Gen. 17. 5. When Jacob was exalted to the like dignity, his name was also changed and he called Israel, Gen. 32. 28. So Here having made ex abysso Coelum, that is,
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as some say, Coelum a coeno, of the dreggs of that gulfe, then he vouchsafeth, according to the dignity of 〈 ◊ 〉, to give it a name agreeable thereunto.
as Some say, Coelum a coeno, of the dregs of that gulf, then he vouchsafeth, according to the dignity of 〈 ◊ 〉, to give it a name agreeable thereunto.
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because, though these works are beneficiall to all Creatures, yet the apprehension of their names belong only to man, at whom God did aime and levell in this work.
Because, though these works Are beneficial to all Creatures, yet the apprehension of their names belong only to man, At whom God did aim and level in this work.
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because of the admiration which all men have of this glorious World, especially if we consider with David, Psal 8. 4, 5. that God having such excellent and glorious Creatures in Heaven should so, notwithstanding, regard man, which is but a clod of earth,
Because of the admiration which all men have of this glorious World, especially if we Consider with David, Psalm 8. 4, 5. that God having such excellent and glorious Creatures in Heaven should so, notwithstanding, regard man, which is but a clod of earth,
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The admirablenesse of this work consisteth first, In that they being made of the dreggs of the deep, are notwithstanding the most splendent and glorious Creatures of God.
The admirableness of this work Consisteth First, In that they being made of the dregs of the deep, Are notwithstanding the most splendent and glorious Creatures of God.
Also in that they moving continually are immobilia, and varying and changing in their courles alwaies, are notwithstanding invariabilia, for they move motu immobili & varietate invariabili.
Also in that they moving continually Are immobilia, and varying and changing in their courles always, Are notwithstanding invariabilia, for they move motu immobili & varietate invariabili.
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The other opinion taketh it from the verb Magam and the adverb Iham, as if God had appointed with his finger to the Heavens and said, Here are all things,
The other opinion Takes it from the verb Magam and the adverb Iham, as if God had appointed with his finger to the Heavens and said, Here Are all things,
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and here you may have it, as indeed all good graces come from above, from our Father in Heaven, Jam. 1. 17. The second note touching the word is, in that it is of the duall number, which implyeth that the Heavens are double and two fold, which is apparent in the 17. verse, where it is said, that the Starres are in Heaven, and in the 26. verse it is said, that the Fowls also flye in Heaven.
and Here you may have it, as indeed all good graces come from above, from our Father in Heaven, Jam. 1. 17. The second note touching the word is, in that it is of the dual number, which Implies that the Heavens Are double and two fold, which is apparent in the 17. verse, where it is said, that the Stars Are in Heaven, and in the 26. verse it is said, that the Fowls also fly in Heaven.
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Out of Psal. 68. 33. the ancient Hebrews doe note to us, that there was a former and later Heaven, a higher and a lower Heaven made by God, the lower Heavens in the Scriptures are usually termed and called Coeli, Psal. 148. 4. and the upper Heavens, which is the Seat of God, is called Coeli Coelorum, 1 Reg. 8. 27. and in other places,
Out of Psalm 68. 33. the ancient Hebrews do note to us, that there was a former and later Heaven, a higher and a lower Heaven made by God, the lower Heavens in the Scriptures Are usually termed and called Coeli, Psalm 148. 4. and the upper Heavens, which is the Seat of God, is called Coeli Coelorum, 1 Reg. 8. 27. and in other places,
for as there was in the Temple of Salemon Sanctum & Sanctum Sanctorum, so in the the great Temple of the world there is Coelum & Coelum Coelorum, to answer to it in the upper and higher Heavens,
for as there was in the Temple of Salemon Sanctum & Sanctum Sanctorum, so in the the great Temple of the world there is Coelum & Coelum Coelorum, to answer to it in the upper and higher Heavens,
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but in the nether is atrium, I. Benjamin, &c, that is, a division of severall Courts for Starres, Clouds, Fowls, Men, &c. Between the higher and the nether Heavens,
but in the neither is atrium, I Benjamin, etc., that is, a division of several Courts for Stars, Clouds, Fowls, Men, etc. Between the higher and the neither Heavens,
so that besides the Merchant mans Heavens, which is prosperous winde, and besides the Husbandmans Heaven, from whence commeth seasonable weather in Summer and Winter;
so that beside the Merchant men Heavens, which is prosperous wind, and beside the Husbandman's Heaven, from whence comes seasonable weather in Summer and Winter;
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The impressions of the Aire are the Host and Army of the nether Heavens, and the Starres are the Hostes of God, which inhabite and are in Garrison in the second Heavens,
The impressions of the Air Are the Host and Army of the neither Heavens, and the Stars Are the Hosts of God, which inhabit and Are in Garrison in the second Heavens,
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and the Hosts of Heavenly Souldiers, Saints, and Angells, are the Armies of the third Heavens, Luke 2. 13. which Heaven is called solum gloriae, for Heaven is his throne, it is called the habitation of Gods holinesse, Esay 63. 15. And God is described by this place, Matth. 5. 34. Deus qui sedet in Coelum, Psal. 121. 2. so his place is in the third and highest Heavens,
and the Hosts of Heavenly Soldiers, Saints, and Angels, Are the Armies of the third Heavens, Lycia 2. 13. which Heaven is called solum Glory, for Heaven is his throne, it is called the habitation of God's holiness, Isaiah 63. 15. And God is described by this place, Matthew 5. 34. Deus qui sedet in Coelum, Psalm 121. 2. so his place is in the third and highest Heavens,
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and from thence cometh the true winde and spirit, John 3. 8. and the true rain and dew and water of Grace and life, John 4 14. and from thence discended the true bread of life, John 6. 32. and the oyle of joy and all good things spirituall whatsoever;
and from thence comes the true wind and Spirit, John 3. 8. and the true rain and due and water of Grace and life, John 4 14. and from thence descended the true bred of life, John 6. 32. and the oil of joy and all good things spiritual whatsoever;
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then curiously to search what it is, which we cannot finde nor comprehend, 1 Cor. 2. 7. I come to the two other Heavens, because this place teacheth and warranteth us only but of these two.
then curiously to search what it is, which we cannot find nor comprehend, 1 Cor. 2. 7. I come to the two other Heavens, Because this place Teaches and warrants us only but of these two.
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as a body of wood, bark, leaves, blossoms, and fruit, and by this incarnation we have participation of those graces, Heb. 10. 20. and he calleth all to him to buy these waters, John 7. 38. 39. and by his spirit he will power them into our souls, Rom. 5. 5. and of these waters the Patriarchs and we tasted, 1 Cor. 10. 3. and by these waters of Grace we have passage and navigation from Earth to Heaven, Act. 2. 17. 18. by our waters we can passe from one Country to another.
as a body of wood, bark, leaves, blossoms, and fruit, and by this incarnation we have participation of those graces, Hebrew 10. 20. and he calls all to him to buy these waters, John 7. 38. 39. and by his Spirit he will power them into our Souls, Rom. 5. 5. and of these waters the Patriarchs and we tasted, 1 Cor. 10. 3. and by these waters of Grace we have passage and navigation from Earth to Heaven, Act. 2. 17. 18. by our waters we can pass from one Country to Another.
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Therefore Acts 14. 3. and Acts 20. 32. Gods word is called verbum gratiae, which doth contain heavenly grace as the clouds doe water, which by the inluence of Gods spirit is made aqua vitae & vivificans, John 6. 35. for the word is as seed,
Therefore Acts 14. 3. and Acts 20. 32. God's word is called verbum Gratiae, which does contain heavenly grace as the Clouds do water, which by the inluence of God's Spirit is made aqua vitae & vivificans, John 6. 35. for the word is as seed,
and therefore they which want wisdome, and knowledge, let them ask and seek them of God, Jam. 1. 5. 17. The bucket by which we must draw this water is a true faith, Esay 12. 2, 3. Prov. 12 17. 19. and then our souls became like a well watred garden, Jer. 31. 12. This water it yeeldeth for meditation.
and Therefore they which want Wisdom, and knowledge, let them ask and seek them of God, Jam. 1. 5. 17. The bucket by which we must draw this water is a true faith, Isaiah 12. 2, 3. Curae 12 17. 19. and then our Souls became like a well watered garden, Jer. 31. 12. This water it yields for meditation.
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There is also profitable matter to learn for 〈 ◊ 〉, For as we see God doth here, we must expresse the like in our actions, that we may be like unto God:
There is also profitable matter to Learn for 〈 ◊ 〉, For as we see God does Here, we must express the like in our actions, that we may be like unto God:
First, When we have received our light of knowledge, we are taught by the order of Creation, that the next course in regeneration is to extenuate our earthly affections,
First, When we have received our Light of knowledge, we Are taught by the order of Creation, that the next course in regeneration is to extenuate our earthly affections,
and to sublime and elevate and to lift up our mindes to Heaven, Phil. 3. 20. So St. Paul willeth us, Col. 3. 2. this is the laying up of treasures in Heaven, Matth. 6. 20. we must think on Jerusalem which is above,
and to sublime and elevate and to lift up our minds to Heaven, Philip 3. 20. So Saint Paul wills us, Col. 3. 2. this is the laying up of treasures in Heaven, Matthew 6. 20. we must think on Jerusalem which is above,
and the spirit and soul which God gave, 〈 ◊ 〉. 12. 7. which is called the Heavenly Adam, 1 Cor. 15. 47. 48. God will first say, let be a separation, our souls must be separated from, earth, earthly and carnall things,
and the Spirit and soul which God gave, 〈 ◊ 〉. 12. 7. which is called the Heavenly Adam, 1 Cor. 15. 47. 48. God will First say, let be a separation, our Souls must be separated from, earth, earthly and carnal things,
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whereas God hath reserved the large spatious roome of the Heavens for our souls, so must we bring our carking cares of this life into a narrow room of our hearts,
whereas God hath reserved the large spacious room of the Heavens for our Souls, so must we bring our carking Cares of this life into a narrow room of our hearts,
and never end in the flesh, Gal. 3. 3. nor fall to the Earth as those starres did, Rev. 6. 13. for it it is the part of a foolish and wicked man that is mutable and wavering, Prov. we must not be Rubenites, Gen. 49. weak and inconstant as water;
and never end in the Flesh, Gal. 3. 3. nor fallen to the Earth as those Stars did, Rev. 6. 13. for it it is the part of a foolish and wicked man that is mutable and wavering, Curae we must not be Reubenites, Gen. 49. weak and inconstant as water;
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For we see that when the Earth sendeth up but a thin and a small myst, the Clouds requite it by powring down showers; So Cursus Dei gratiae dependet in recursu nostrarum gratiarum actionis;
For we see that when the Earth sends up but a thin and a small mist, the Clouds requite it by Pouring down showers; So Cursus Dei Gratiae dependet in recursu nostrarum Gratitude actionis;
Wherefore let us be thankfull for Coelo aëreo, for without the benefit and purenesse of it, we cannot breathe and live, Psal. 65. and let us be thankfull pro Coelo aethereo, for the comfortable and sweet influence of the starres,
Wherefore let us be thankful for Coelo aëreo, for without the benefit and pureness of it, we cannot breathe and live, Psalm 65. and let us be thankful Pro Coelo aethereo, for the comfortable and sweet influence of the Stars,
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for as we must praise God for these sensible and visible Heavens, so must we for these invisible and incomprehensible Heavens, which we enjoy only by hope and faith;
for as we must praise God for these sensible and visible Heavens, so must we for these invisible and incomprehensible Heavens, which we enjoy only by hope and faith;
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for that although he hath not made us Haeredes regalis mansionis here on Earth, yet he hath called us to have mansionem in regno Coelorum which he send us, which hath purchased it for us cui honos & gloria in seculum.
for that although he hath not made us Haeredes regalis mansionis Here on Earth, yet he hath called us to have mansionem in regno Coelorum which he send us, which hath purchased it for us cui honos & gloria in seculum.
untill he should shew us what should become of the nether waters then separated; wherefore having declared how the upper waters, being lift up, were stretched and spread abroad, and made a Firmament;
until he should show us what should become of the neither waters then separated; Wherefore having declared how the upper waters, being lift up, were stretched and spread abroad, and made a Firmament;
and withall he sheweth us the Earth (which, as St. Ambrose saith, lay as a wrack in the middest and bottom of the waters) was by Gods word drawn up and brought to light,
and withal he shows us the Earth (which, as Saint Ambrose Says, lay as a wrack in the midst and bottom of the waters) was by God's word drawn up and brought to Light,
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well ordered and disposed, then the eye of Gods providence, from which nothing is hid, beholdeth the Earth which was covered and swallowed up in the deep, Psal. 104. 6. and so he delivereth it of his goodnesse both from the outward impediments of the waters, which kept it from the sight of the light,
well ordered and disposed, then the eye of God's providence, from which nothing is hid, beholdeth the Earth which was covered and swallowed up in the deep, Psalm 104. 6. and so he Delivereth it of his Goodness both from the outward impediments of the waters, which kept it from the sighed of the Light,
Therefore Moses telleth us, that God did, as it were, make haste and speedily passe over the first and second day, that he might the sooner come to the Earth, which in the next place he frameth, partly to shew that he is not bound to any course or frame in building his house,
Therefore Moses Telleth us, that God did, as it were, make haste and speedily pass over the First and second day, that he might the sooner come to the Earth, which in the next place he frameth, partly to show that he is not bound to any course or frame in building his house,
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But whereas we would think that God, being in Heaven, would not abase himself to vouchsafe to look down on the Earth in this miserable and desolate case;
But whereas we would think that God, being in Heaven, would not abase himself to vouchsafe to look down on the Earth in this miserable and desolate case;
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yet now this third day being come, in which the Earth should be made and perfected, we see God adorneth this work with a double Precept, with two actions,
yet now this third day being come, in which the Earth should be made and perfected, we see God adorneth this work with a double Precept, with two actions,
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for here is twice dixit Deus, and twice fecit, and twice dixit Deus bonum esse, which repetition of redoubling we only see when there is another revolution and another third day, in which God made man of the Earth, to be the perfection of the Earth,
for Here is twice dixit Deus, and twice fecit, and twice dixit Deus bonum esse, which repetition of redoubling we only see when there is Another revolution and Another third day, in which God made man of the Earth, to be the perfection of the Earth,
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Therefore we see, that though the Heavens were his own habitation, and the Earth he meant to give and bestow on men, 〈 ◊ 〉. 115. 16. yet he seemeth to have lesse care and regard of Heaven than of Earth,
Therefore we see, that though the Heavens were his own habitation, and the Earth he meant to give and bestow on men, 〈 ◊ 〉. 115. 16. yet he seems to have less care and regard of Heaven than of Earth,
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and to bestow, as it were, double pains and cost on our habitation, over he did upon his own, which is our great comfort, that God rewardeth and esteemeth or respecteth so much this Earth.
and to bestow, as it were, double pains and cost on our habitation, over he did upon his own, which is our great Comfort, that God Rewardeth and esteems or respecteth so much this Earth.
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In this dayes work we are to consider four parts, each doubled, First, two Decrees; then two Actions performed: Thirdly, by two accomplishments: Fourthly, by two approbations.
In this days work we Are to Consider four parts, each doubled, First, two Decrees; then two Actions performed: Thirdly, by two accomplishments: Fourthly, by two approbations.
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On the Earth we see two actions necessarily performed, First, the emptying and removing of that it should not have, which was the outward impediment of a huge number of waters, which hindred the sight of it and ability to be inhabited.
On the Earth we see two actions necessarily performed, First, the emptying and removing of that it should not have, which was the outward impediment of a huge number of waters, which hindered the sighed of it and ability to be inhabited.
and replenishing it with store and variety of Plants and Herbs, &c. And so having removed the outward and inward impediment, Tohu, Tobohu, which it had within and without, he finished the work of God, getteth out a severall warrant to remove both inconveniences, to this end, that it be habitable and stored with necessaries for them that dwell therein.
and replenishing it with store and variety of Plants and Herbs, etc. And so having removed the outward and inward impediment, Tohu, Tobohu, which it had within and without, he finished the work of God, gets out a several warrant to remove both inconveniences, to this end, that it be habitable and stored with necessaries for them that dwell therein.
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For the first, Seeing Abraham maketh it a great matter, Gen. 18. 27. that Earth should seem to speak to God, we may think it a wonder and a strange thing that God should so abase himself,
For the First, Seeing Abraham makes it a great matter, Gen. 18. 27. that Earth should seem to speak to God, we may think it a wonder and a strange thing that God should so abase himself,
Wherefore, if we make this a matter of inquiry, the Scriptures shew us this reason, that it is Gods usuall custome and nature and delight, to shew his goodnesse, especially in exalting things humble and most base,
Wherefore, if we make this a matter of inquiry, the Scriptures show us this reason, that it is God's usual custom and nature and delight, to show his Goodness, especially in exalting things humble and most base,
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wherefore the Earth, being the lowest and basest, and most poor and humble, doth God of his grace and goodnesse choose to give it this grace, and to exalt it thus.
Wherefore the Earth, being the lowest and Basest, and most poor and humble, does God of his grace and Goodness choose to give it this grace, and to exalt it thus.
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The Prophet telleth us, that God had made choise to dwell in two places, Habitat aut in aeternitate, or else habitat in humilitate, that is, he will no where dwell,
The Prophet Telleth us, that God had made choice to dwell in two places, Habitat Or in aeternitate, or Else habitat in humilitate, that is, he will no where dwell,
So that as a mans hand is called instrumentum instrumentorum; So Gods word is Gods hand, by which the Heavens and Earth were made, Psal. 33. 6. By the word of the Lord the Heavens were made, that is, Psal. 102. 25. they are the work of his hands, the Word and Spirit,
So that as a men hand is called Instrument instrumentorum; So God's word is God's hand, by which the Heavens and Earth were made, Psalm 33. 6. By the word of the Lord the Heavens were made, that is, Psalm 102. 25. they Are the work of his hands, the Word and Spirit,
and as there he speaketh of them as of a body, so here he calleth it Synagoga aquarum, a concourse or gathering of waters, thereby comparing the Sea to a great Cathedrall Church,
and as there he speaks of them as of a body, so Here he calls it Synagoga aquarum, a concourse or gathering of waters, thereby comparing the Sea to a great Cathedral Church,
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as Job saith 38. 8. but also the Earth taketh his nourishment ex visceribus aquarum, for of it self it is dry & witherly withall, Prov. 30. 16. and is as a Child thirsting, gaping,
as Job Says 38. 8. but also the Earth Takes his nourishment ex visceribus aquarum, for of it self it is dry & witherly withal, Curae 30. 16. and is as a Child thirsting, gaping,
for if we look in a Map of the World and set our face to the East, we shall see that the Seas are placed on the right hand and the Earth scituated on the left,
for if we look in a Map of the World and Set our face to the East, we shall see that the Seas Are placed on the right hand and the Earth situated on the left,
The fourth and last sort are the best, who considering the two words which signifie the Earth and the Sea, Majim & Jamin, for the first letter put to the latter end of the other word maketh them all one,
The fourth and last sort Are the best, who considering the two words which signify the Earth and the Sea, Majim & Jamin, for the First Letter put to the latter end of the other word makes them all one,
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and the last letter of the second word put before the first, maketh the two words to be all one without difference, which is done only by a transposition of letters, which shew that Waters naturally are above the Earth,
and the last Letter of the second word put before the First, makes the two words to be all one without difference, which is done only by a transposition of letters, which show that Waters naturally Are above the Earth,
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for though we call all the gathering together of the waters but one body, singular, yet it hath two shores, which are the Seas lips through which he thrusteth forth,
for though we call all the gathering together of the waters but one body, singular, yet it hath two shores, which Are the Seas lips through which he thrusts forth,
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as in arms and fingers, but all this plurality joyneth together in one salt Sea, Gen. 14. 3. and we doe call that the main Ocean Sea, which is the greatest place whereto is the gathering together of all waters, Joshuah 15.7.
as in arms and fingers, but all this plurality Joineth together in one salt Sea, Gen. 14. 3. and we do call that the main Ocean Sea, which is the greatest place whereto is the gathering together of all waters, Joshua 15.7.
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as it were, salt tears dropping and distilling from the eyes of the deep Seas, which running through the veins of the Earth is cleansed and purified from his brackish and barren nature,
as it were, salt tears dropping and distilling from the eyes of the deep Seas, which running through the Veins of the Earth is cleansed and purified from his brackish and barren nature,
So it is said, That God, having perfected all waters above and below and the Earth, he took a view and consideration of them, not to amend or correct them,
So it is said, That God, having perfected all waters above and below and the Earth, he took a view and consideration of them, not to amend or correct them,
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and purifie or scourc those things about us which are foul and unclean, as by pouring water into our hands to wash them, 2 Reg. 5. 10. 14. or to wash our cloaths and apparrel, 2 Sam. 19. 24. if we should want and lack water but for these uses, it would be ill with us,
and purify or scourc those things about us which Are foul and unclean, as by pouring water into our hands to wash them, 2 Reg. 5. 10. 14. or to wash our clothes and apparel, 2 Sam. 19. 24. if we should want and lack water but for these uses, it would be ill with us,
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and so necessary that we cannot be without them, they are compared and said to be as cold as water to a faint and thirsty soul, Prov. 25. 25. Besides this, it hath a good use to dresse our meats as well as to be drinke.
and so necessary that we cannot be without them, they Are compared and said to be as cold as water to a faint and thirsty soul, Curae 25. 25. Beside this, it hath a good use to dress our Meats as well as to be drink.
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and to a most commodious use, for they are made promptuarius, a store house or treasury from whence cometh all waters in the world, both above in the Clouds and below in the Earth:
and to a most commodious use, for they Are made promptuarius, a store house or treasury from whence comes all waters in the world, both above in the Clouds and below in the Earth:
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So are all the fresh waters in the fountains and springs, for as Job saith 38. 8. they are tanquam lachrymae trickling and distilling from the eyes and head of the Seas;
So Are all the fresh waters in the fountains and springs, for as Job Says 38. 8. they Are tanquam lachrymae trickling and distilling from the eyes and head of the Seas;
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for the head and higher parts is the waters, the bones of the bodie is the Quarries and Rocks, the Muscles and Flesh is the earthly part of hills, &c. the Conduit pipes and Fountains of Water streaming and running in the Earth, are called the veins of the Earth;
for the head and higher parts is the waters, the bones of the body is the Quarries and Rocks, the Muscles and Flesh is the earthly part of hills, etc. the Conduit pipes and Fountains of Water streaming and running in the Earth, Are called the Veins of the Earth;
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and as in a mans body when the veins are 〈 ◊ 〉 in divers places, the whole body must needs he overwhelmed and all imbrued in his own blood, and perish;
and as in a men body when the Veins Are 〈 ◊ 〉 in diverse places, the Whole body must needs he overwhelmed and all imbrued in his own blood, and perish;
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so it is said of the World, Gen. 7. 11. in the great deluge, in which the World perished by water, rupti sunt fontes Abyssi, which breaking up of the fountains was the cause that the waters played above the Earth,
so it is said of the World, Gen. 7. 11. in the great deluge, in which the World perished by water, rupti sunt Fontes Abyss, which breaking up of the fountains was the cause that the waters played above the Earth,
The second goodnesse and benefit of these waters is in Psal. 104. 26. that men may say, there goe the Ships, that is, God made it a fit and good place for Navigation, non ad habitandum sed ad navigandum & natandum, by which passage of Merchandise and Sea-faring men, we disburden our selves of those superfluous commodities which our Land affords,
The second Goodness and benefit of these waters is in Psalm 104. 26. that men may say, there go the Ships, that is, God made it a fit and good place for Navigation, non ad habitandum sed ad navigandum & natandum, by which passage of Merchandise and Seafaring men, we disburden our selves of those superfluous commodities which our Land affords,
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and merry windes are sent them at the good pleasure and commandement of God, and by reason of this goodnesse and benefit of waters God hath caused it, that the Harvest of the Seas,
and merry winds Are sent them At the good pleasure and Commandment of God, and by reason of this Goodness and benefit of waters God hath caused it, that the Harvest of the Seas,
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and that the wealth of Merchants shall goe beyond the wealth and treasure of the Husbandmen, Esay 23. 3. yea we see that Salomons wordly wealth and aboundance of all things, both for necessary service,
and that the wealth of Merchant's shall go beyond the wealth and treasure of the Husbandmen, Isaiah 23. 3. yea we see that Solomon's wordly wealth and abundance of all things, both for necessary service,
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as timber, gold, &c. and for pleasure and variety as Apes and Peacocks, &c. 1 Reg. 10. 22. all that came by means of Merchandise and dealing by Ships,
as timber, gold, etc. and for pleasure and variety as Apes and Peacocks, etc. 1 Reg. 10. 22. all that Come by means of Merchandise and dealing by Ships,
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and this goodnesse of the Seas especially concerneth us which are Islanders, we best know it and feel here this singular and speciall goodnesse of the waters,
and this Goodness of the Seas especially concerns us which Are Islanders, we best know it and feel Here this singular and special Goodness of the waters,
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For how could that have come hither, Or how could we have gone beyond the Seas for it, had it not been for the Sea, wherein goe the Ships? Pauls Shipwrack was most blessed and happy to that Island, Act. 27. 41. for by that means the Gospell of Christ came to them, the greatest commodity that could be;
For how could that have come hither, Or how could we have gone beyond the Seas for it, had it not been for the Sea, wherein go the Ships? Paul's Shipwreck was most blessed and happy to that Island, Act. 27. 41. for by that means the Gospel of christ Come to them, the greatest commodity that could be;
But unworthy are we of this Pearl which Merchants have sound and brought from beyond the Sea, seeing we so lightly regard, that we will scarce step out of doores for to hear it, this is the good that we by it have Merchants, Nahum. 3. 16. Another benefit of good we receive by them, Nahum. 3. 14. in that they are made to us as a Ditch, Fortresse, Wall,
But unworthy Are we of this Pearl which Merchant's have found and brought from beyond the Sea, seeing we so lightly regard, that we will scarce step out of doors for to hear it, this is the good that we by it have Merchant's, Nahum. 3. 16. another benefit of good we receive by them, Nahum. 3. 14. in that they Are made to us as a Ditch, Fortress, Wall,
or Bulwark of strength and defence to the Land. For in Islands we are intrenched, as it were, round about, with Sands, with Rocks, with Ships, and Seas.
or Bulwark of strength and defence to the Land. For in Islands we Are entrenched, as it were, round about, with Sands, with Rocks, with Ships, and Seas.
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Now for the Earth, God also saw and said that it was good likewise, which is so well known, that I need not tell you that the use of it a top is not only good to goe and runne upon,
Now for the Earth, God also saw and said that it was good likewise, which is so well known, that I need not tell you that the use of it a top is not only good to go and run upon,
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and therefore he hath made it locum lucidum, solidam, siccum fixum, & firmum, that being light and steddy, it might have all the commendations and goodnesse of a place to dwell in;
and Therefore he hath made it locum lucidum, solidam, siccum fixum, & Firmum, that being Light and steady, it might have all the commendations and Goodness of a place to dwell in;
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The Earth is the Lords and all in it, Psal. 24. 1. but he hath given the Earth to the sonnes of men, Psal. 115. 16. but only to this end, that they should serve him in the works of their Callings, in the service of God and the Country, that they might keep his Statutes and observe his Laws, Psal. 105. 45. The third goodnesse is the benefit of our grave, for this is our Mothers lap and armes into which we yeeld our bodies, being dead, it is our Coemeterium, our sleeping place in the night time of our death, Job 17. 13. as it was our NONLATINALPHABET in the day time of our life.
The Earth is the lords and all in it, Psalm 24. 1. but he hath given the Earth to the Sons of men, Psalm 115. 16. but only to this end, that they should serve him in the works of their Callings, in the service of God and the Country, that they might keep his Statutes and observe his Laws, Psalm 105. 45. The third Goodness is the benefit of our grave, for this is our Mother's lap and arms into which we yield our bodies, being dead, it is our Coemeterium, our sleeping place in the night time of our death, Job 17. 13. as it was our in the day time of our life.
and for shelter in time of Winter against cold and tempests, Esay 32. 2. the stoney rocks also serve for Conies, Psal. 104. 18. the valleys and dales are good and commodious for Corn, Psal. 104. 10. Esay 30. 23. and also for pasture, Psal. 65. 13. so it is good for to give all things to feed man and beast.
and for shelter in time of Winter against cold and tempests, Isaiah 32. 2. the stoney Rocks also serve for Conies, Psalm 104. 18. the valleys and dales Are good and commodious for Corn, Psalm 104. 10. Isaiah 30. 23. and also for pasture, Psalm 65. 13. so it is good for to give all things to feed man and beast.
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The other dryer part of the Earth, which is sand and gravell, is good for treasure, Deut. 33. 19. and the wet or moister part of it which is clay and marle, is good to dung and mend the land,
The other drier part of the Earth, which is sand and gravel, is good for treasure, Deuteronomy 33. 19. and the wet or moister part of it which is clay and marl, is good to dung and mend the land,
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Yet let us further consider these things, that is, the Waters and Land joynt together, as they are framed in one globe, touching which we have four things to note.
Yet let us further Consider these things, that is, the Waters and Land joint together, as they Are framed in one Globe, touching which we have four things to note.
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and made profitable, Exod. 15. 25. Also as it maketh them serviceable, so doth the Earth make them medicinable, by his veynes, giving a vertue to make hot bathes, Gen. 36 24. so by it the waters are made profitable, serviceable, and medicinable.
and made profitable, Exod 15. 25. Also as it makes them serviceable, so does the Earth make them medicinable, by his Veins, giving a virtue to make hight baths, Gen. 36 24. so by it the waters Are made profitable, serviceable, and medicinable.
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but at his frowning and check the hills tremble, and the Seas are troubled and make a noyse, Psal. 48. In the 114. 5. we may see a Dialogue between the Sea and the Land touching this;
but At his frowning and check the hills tremble, and the Seas Are troubled and make a noise, Psalm 48. In the 114. 5. we may see a Dialogue between the Sea and the Land touching this;
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and which remain on the broad Sea, Psal. 65. 5. that he will use the Sea to drown all our sinnes in it, Micha. 7. 9. and one day to make us to see all his goodnesse in the land of the living, Psal. 27. 13. for then we shall indeed see that all that God made for us is most absolute and good.
and which remain on the broad Sea, Psalm 65. 5. that he will use the Sea to drown all our Sins in it, Micah. 7. 9. and one day to make us to see all his Goodness in the land of the living, Psalm 27. 13. for then we shall indeed see that all that God made for us is most absolute and good.
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but it contenteth not God (so gracious is he) only to make it spectabilem, but also he will make it speciosum; he will have it both conspirable, that it may be seen,
but it contents not God (so gracious is he) only to make it spectabilem, but also he will make it Speciosum; he will have it both conspirable, that it may be seen,
but now, being delivered from the naturall inconveniences Tohu, Tohohu, it is become a store-house, replenished with all things for man and beast, mundus erat antea domus, as I have shewed you;
but now, being Delivered from the natural inconveniences Tohu, Tohohu, it is become a storehouse, replenished with all things for man and beast, World erat Antea domus, as I have showed you;
Therefore, that it might be penu, as the waters made it promptuarium, God here maketh it a storehouse and place of receipt, taking order by his word that it might be locus conveniens ad vitam, ad victum, ad vestitum, and to that end doth he here open his mouth again, saith Moses.
Therefore, that it might be penu, as the waters made it promptuarium, God Here makes it a storehouse and place of receipt, taking order by his word that it might be locus conveniens ad vitam, ad victum, ad vestitum, and to that end does he Here open his Mouth again, Says Moses.
The iterating and doubling of his word, is a signe of his double care and love he bare to the Earth, which we must answer again by doubling our love and care to please him with all our heart and soul Matth. 22. 10. If we look on all their works and compare this with the two before;
The iterating and doubling of his word, is a Signen of his double care and love he bore to the Earth, which we must answer again by doubling our love and care to please him with all our heart and soul Matthew 22. 10. If we look on all their works and compare this with the two before;
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Therefore God having removed the waters with one word, now here he removeth the other inconveniences, giving her facultatem foecunditat is instead of emptinesse, & amictum venustat is for the other without;
Therefore God having removed the waters with one word, now Here he Removeth the other inconveniences, giving her facultatem foecunditat is instead of emptiness, & amictum venustat is for the other without;
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for these we call ornaments that may be removed or taken away, as we are whole though jewels and bracelets and chains be taken away, such are the living Creatures,
for these we call Ornament that may be removed or taken away, as we Are Whole though Jewels and bracelets and chains be taken away, such Are the living Creatures,
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So here to keep the Earth from idlenesse, he in this work of distinction giveth it a power to shoot out Plants, which are as the beams and influences of the Earth, that it corrupt not in idlenesse.
So Here to keep the Earth from idleness, he in this work of distinction gives it a power to shoot out Plants, which Are as the beams and influences of the Earth, that it corrupt not in idleness.
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therefore God would make it as well profitable as pleasant, both for man and beast, Psal. 104. 14. and prepare and make all things ready and fit for life, before he made living things.
Therefore God would make it as well profitable as pleasant, both for man and beast, Psalm 104. 14. and prepare and make all things ready and fit for life, before he made living things.
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And it is the manner and course of men in the world, before they will come to dwell in and possesse a house, they will first lay in their provision and necessaries for houshold.
And it is the manner and course of men in the world, before they will come to dwell in and possess a house, they will First lay in their provision and necessaries for household.
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and for beasts he took order in that he left for Hay and for Pasture and Grasse of the fields, Psal. 104. 14. and clean and good Provender for them, Esay 30. 24. All which he did that we might be kindled with the love of God, which hath been so carefull and provident for us.
and for beasts he took order in that he left for Hay and for Pasture and Grass of the fields, Psalm 104. 14. and clean and good Provender for them, Isaiah 30. 24. All which he did that we might be kindled with the love of God, which hath been so careful and provident for us.
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Secondly, the Complement of it, and it was so. Thirdly, the Censure of God in his liking and approbation, that it is good. Of the first of these at this time.
Secondly, the Compliment of it, and it was so. Thirdly, the Censure of God in his liking and approbation, that it is good. Of the First of these At this time.
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Wherein first of his speaking again, When we shall consider the virtue and force of Gods dixit, whereby he made and furnished all things, It must teach us, not despicere terras, not to look downward and depend on the Earth for food,
Wherein First of his speaking again, When we shall Consider the virtue and force of God's dixit, whereby he made and furnished all things, It must teach us, not despicere terras, not to look downward and depend on the Earth for food,
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but it teacheth us to passe beyond all these, and know that all these blessings of the Earth come from God and his word, which saith Let the Earth bear forth,
but it Teaches us to pass beyond all these, and know that all these blessings of the Earth come from God and his word, which Says Let the Earth bear forth,
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for the nature of the Earth was at first empty, in the second degree dry and cold, which are mortiferae qualitates, and will rather kill than quicken and keep any seed, herb, or plant:
for the nature of the Earth was At First empty, in the second degree dry and cold, which Are Mortiferous Qualities, and will rather kill than quicken and keep any seed, herb, or plant:
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But notwithstanding all this, if God call for a plenty, and say, Let the Earth bear, though there be no man to till the ground, no seed in the ground, no starres to give influence, no means now ordeined to cause it,
But notwithstanding all this, if God call for a plenty, and say, Let the Earth bear, though there be no man to till the ground, no seed in the ground, no Stars to give influence, no means now ordained to cause it,
It is strange that Theophrastus, which never knew Moses writing, doth yet acknowledge this, That the earth brought forth all fruits meet for man and beast,
It is strange that Theophrastus, which never knew Moses writing, does yet acknowledge this, That the earth brought forth all fruits meet for man and beast,
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The second part is the Censure of approbation, saying, that it was good. In the Preach. 5. 8. the wise man being a King doth confesse that the fruitfullness of the earth is so necessarily good that no man, no not the King himself, can live or continue,
The second part is the Censure of approbation, saying, that it was good. In the Preach. 5. 8. the wise man being a King does confess that the fruitfullness of the earth is so necessarily good that no man, no not the King himself, can live or continue,
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All which three pair of several goodnesses we shall see in the earth Bonum honestum, as a virtue morall which respecteth true justice, equity, and faithfulnesse;
All which three pair of several Goodnesses we shall see in the earth Bonum Honesty, as a virtue moral which respecteth true Justice, equity, and faithfulness;
therefore the Husbandman, having sowed his seed, sleepeth securely without doubt or distrust, Mark 4. 26. knowing that he dealeth with a most true, just,
Therefore the Husbandman, having sowed his seed, Sleepeth securely without doubt or distrust, Mark 4. 26. knowing that he deals with a most true, just,
but that which is the second point, it will repay, besides the principall, great increase very bountifully with great liberallity, Psal. 72. 16. A handfull of Corn shall be sown on the hills,
but that which is the second point, it will repay, beside the principal, great increase very bountifully with great liberality, Psalm 72. 16. A handful of Corn shall be sown on the hills,
Every Corn, saith Christ, Matth. 13. 8. commeth up and bringeth his advantage, some thirty, some sixty, some an hundred folde, every one will be manifold, Gen. 26. 12. So had Abraham and Jacob an hundred folde increase, and this increase and gain it speedily returneth;
Every Corn, Says christ, Matthew 13. 8. comes up and brings his advantage, Some thirty, Some sixty, Some an hundred fold, every one will be manifold, Gen. 26. 12. So had Abraham and Jacob an hundred fold increase, and this increase and gain it speedily returns;
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but without constraint or exaction, of its own goodnesse and liberality, it giveth more, though it be fructum indebitum, that is, more than it oweth us to repay any:
but without constraint or exaction, of its own Goodness and liberality, it gives more, though it be Fruit indebitum, that is, more than it owes us to repay any:
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but Userers will not stand to mens gratefull return of recompence, but will binde men before they lend, that they may be sure of their harvest before hand:
but Usurers will not stand to men's grateful return of recompense, but will bind men before they lend, that they may be sure of their harvest before hand:
for that which is absolutely needfull Pabulum & latibulum, Esay 5. 6. for us food and rayment is ferreum utile, and we must be content with it, 1 Tim. 6. 8. As for our food we have it of the Earth, it yeeldeth us for nourishment within and without;
for that which is absolutely needful Pabulum & latibulum, Isaiah 5. 6. for us food and raiment is ferreum utile, and we must be content with it, 1 Tim. 6. 8. As for our food we have it of the Earth, it yields us for nourishment within and without;
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and we are to acknowledge it with thankfullnesse to God, Numb. 11. 5. they confessed that their good estate they had in AEgypt came from the Earth, It was well with us when we had our bellies full of fleshpots, Garlike, etc. For medicine also to recover health, being lost,
and we Are to acknowledge it with thankfulness to God, Numb. 11. 5. they confessed that their good estate they had in Egypt Come from the Earth, It was well with us when we had our bellies full of fleshpots, Garlic, etc For medicine also to recover health, being lost,
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and to preserve it, being had, all come from the Earth, Psal. 47. 12. it 〈 ◊ 〉 drinks, which are refrigerium animae, and bread, which is fulcrum cordis, Psal. 104. 15. to preserve health and strength,
and to preserve it, being had, all come from the Earth, Psalm 47. 12. it 〈 ◊ 〉 drinks, which Are refrigerium Spirits, and bred, which is fulcrum Cordis, Psalm 104. 15. to preserve health and strength,
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and the fine grained timber for beauty and ornament, to ceale our houses, come from the earth, Jer. 22. 13. 14. for wainscot timber, Hagg. 1. 4. As we know both Salomons Temple and houses came out of the fruits of the earth, Jonas gourd for shaddow and meat groweth out of the earth;
and the fine grained timber for beauty and ornament, to ceale our houses, come from the earth, Jer. 22. 13. 14. for wainscot timber, Haggai 1. 4. As we know both Solomon's Temple and houses Come out of the fruits of the earth, Jonah gourd for shadow and meat grows out of the earth;
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It is our delight to behold hills and valleys set orderly, with woods, springs and rivers, Num. 24. 6, 7. and the Lillies for beauty exceed Salomon in his royaltie, Matth. 6. 29. as our eye doth more willingly gaze at nothing more then this;
It is our delight to behold hills and valleys Set orderly, with woods, springs and Rivers, Num. 24. 6, 7. and the Lilies for beauty exceed Solomon in his royalty, Matthew 6. 29. as our eye does more willingly gaze At nothing more then this;
so among our chief delights, we seek a pleasant scituation where we may have goodly prospects, orchards and gardens, Preach. 2. 5. all the pleasure and comfort we have in sweet smells and odors come from the earth, Psal. 45. 8. as myrrhe, alloes and cassia, camphire and spikenard, Cant. 4. 13. for all come out of flowers and trees, &c. For the last, it bringeth milk and honey, Exod. 3. 8. wine and oyle, Psal. 104. 15. the fat of the Earth,
so among our chief delights, we seek a pleasant situation where we may have goodly prospects, orchards and gardens, Preach. 2. 5. all the pleasure and Comfort we have in sweet smells and odours come from the earth, Psalm 45. 8. as myrrh, Aloes and cassia, camphire and spikenard, Cant 4. 13. for all come out of flowers and trees, etc. For the last, it brings milk and honey, Exod 3. 8. wine and oil, Psalm 104. 15. the fat of the Earth,
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Besides these things for necessity, the earth bringeth forth manifold varieties of fruits for dainties and pleasure, in so much as one saith, we fit longer and with more delight secundis mensis quam primis, that is, at our banquet and junkets,
Beside these things for necessity, the earth brings forth manifold varieties of fruits for dainties and pleasure, in so much as one Says, we fit longer and with more delight secundis mensis quam Primis, that is, At our banquet and junkets,
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In one word, to conclude, goe to the goodnesse in Winter, and our fire and fuel is from thence, Esay 44. 16. the good of the Spring, which is herbs and flowers;
In one word, to conclude, go to the Goodness in Winter, and our fire and fuel is from thence, Isaiah 44. 16. the good of the Spring, which is herbs and flowers;
For, seeing many things are unprofitable, many evill and hurtfull, how can all be counted good, annon Deus spinas pungentes, neccon succos occidentes creavit? for Thornes and Briers are an evill curse,
For, seeing many things Are unprofitable, many evil and hurtful, how can all be counted good, annon Deus spinas pungentes, neccon succos occidentes Created? for Thorns and Briers Are an evil curse,
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There are many things which are good only in their times and places, Preach. 3. 11. and in this respect there is nothing in their particular place and time,
There Are many things which Are good only in their times and places, Preach. 3. 11. and in this respect there is nothing in their particular place and time,
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but hath a good use, though generally at all times, and to all persons it be not good the barrennesle and barenesse of the earth God hath made to be good to us,
but hath a good use, though generally At all times, and to all Persons it be not good the barrennesle and bareness of the earth God hath made to be good to us,
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Succus venenosus, & occidens are by the Art of the Physition and Apothecary made Theriaca mundi, the Treacle and purgation to expell and draw out all venome and poyson.
Succus venenosus, & Occidens Are by the Art of the physician and Apothecary made Theriaca mundi, the Treacle and purgation to expel and draw out all venom and poison.
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That Colloquintida which they 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.
That Colloquintida which they said was death and deadly poison, 2 Reg. 1. 39,40. is medicinable with us and commonly used in purgations, so is Vipers Flesh, etc.
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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,
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 Confesses, Psalm 119. 67. Before I was troubled I went wrong,
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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:
But now for germinabit tibi spinas, Gen. 3. 18. that is, for thy fin and Because of thy disobedience, the earth shall bring forth to thee thousinner:
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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;
for, as God made us Mortal and Subject to corruption, yet it was God's preservative grace, which keeping him from dying and mortality, that his dust returned not to dust;
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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,
Wherefore to conclude this, whither thorns and venomous herbs were created in principiis suis or in Seed, for we hold both Creations, it is certain that they had been good,
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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,
and no ill thing could hurt them, Jam. 5. 17. Elias could command Heaven to rain & not to rain, Jam. 5. 18. Joshua might by God's permission command the Sun and Moon, Joshua 10. 12. The three Children could not be hurt in the fire, raging and flaming, Dan. 3 27. Neither could the Lyons be evil to hurt him, Dan. 6. 22. The Viper could not hurt Paul, Act. 28. 3. If the faithful drink deadly poison, it shall not hurt them, Mark 16. 18. and many such Examples Are, Hebrew 11 33. which show that God gives his preservative grace to the Godly, by which they have such a prerogative as Adam had in his innocency,
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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;
And First we Are put in mind of our homage to God, in serving and praising him for these earthly and temporal blessings, which we receive from him the only author and owner thereof;
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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:
for many not knowing that their Wine, Oil, and Corn, and other riches come from God, Ose 2. 8. did give the glory and praise of them to Idols, ascribing the gift to Others:
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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;
If by these things we receive strength and continue in health, we must Remember our duty to be thankful, Ezekiel 11. 16. to 21. for seeing God hath opened his Mouth for our good, saying, Let the Earth be fruitful, 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 bless and praise his holy name;
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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,
so these earthly benefits must be keys to unlock and open our mouths to sing Some praise to him, Jer. 2. 31. God hath not been a Lord of darkness nor a Wilderness to us,
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Post dixit Deus, Sunto luminaria in Expanso Coeli, ad distinctionem faciendum inter diem & noctem: ut sint in signa cum tempestatibus, tum diebus & annis.
Post dixit Deus, Sunto Luminaria in Expand Coeli, ad distinctionem faciendum inter diem & noctem: ut sint in Signs cum tempestatibus, tum diebus & Annis.
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 he told it his father, Jacob was angry saying, What! shall I and thy mother and thy brothers fallen on the ground before thee? chap. 37. 9. The Sun seems as gold, the Moon as silver,
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,
God counteth the Stars, and calls them all by their names, Psalm 147. 4. and in Psalm 19. 4. he hath Set in the Heavens a Tabernacle for the Sun, which comes forth as a Bridegroom out of his Chamber,
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Some make this question, Why the lights were not brought forth before the fourth day, the three first dayes were without Sunne? God commandeth the Sunne and it riseth not, he closeth up the starres,
some make this question, Why the lights were not brought forth before the fourth day, the three First days were without Sun? God commands the Sun and it Riseth not, he closeth up the Stars,
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The Sunne concurreth to generation, this Philosophie teacheth and Divinity confesseth. Before God said, Let there be, and Let there appear to be: He causeth being;
The Sun concurreth to generation, this Philosophy Teaches and Divinity Confesses. Before God said, Let there be, and Let there appear to be: He Causes being;
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Christ is the Bridegrome in his marriage chamber, Matth. 9. 15. by whose permission the Sunne commeth forth as a Bridegrome also out of his chamber, Psal. 19. 4. These lights;
christ is the Bridegroom in his marriage chamber, Matthew 9. 15. by whose permission the Sun comes forth as a Bridegroom also out of his chamber, Psalm 19. 4. These lights;
though they have no tongue to speak unto us, yet by their beauty they poynt to our eyes, by their light they sing the glory and praise of God in our ears. Now of the tenor:
though they have no tongue to speak unto us, yet by their beauty they point to our eyes, by their Light they sing the glory and praise of God in our ears. Now of the tenor:
Wherein we will consider three points, First, the things themselves: Secondly, the place: Thirdly, the uses of them. For the first. There was light before;
Wherein we will Consider three points, First, the things themselves: Secondly, the place: Thirdly, the uses of them. For the First. There was Light before;
although the schoolmen doe say, that the generation of these Creatures is a corruption of the former Creation, which cannot be; for corruption is a defect;
although the Schoolmen do say, that the generation of these Creatures is a corruption of the former Creation, which cannot be; for corruption is a defect;
Light and day is not all one thing, and the Sunne is distinct from them both, the difference of them all Paul sheweth in one verse, At mid-day he saw a light, passing the brightnesse of the Sunne, shining round about him, Acts 26. 13. This light was lux vitae, there is lux diei, & splendor solis.
Light and day is not all one thing, and the Sun is distinct from them both, the difference of them all Paul shows in one verse, At midday he saw a Light, passing the brightness of the Sun, shining round about him, Acts 26. 13. This Light was lux vitae, there is lux Die, & splendour solis.
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John saith, He was not that light, but he came to bear witnesse of the light, John 1. 8. It behoveth that in them which witnesse this light, there should be light,
John Says, He was not that Light, but he Come to bear witness of the Light, John 1. 8. It behooveth that in them which witness this Light, there should be Light,
for otherwise they be the blinde leaders of the blinde, Matth. 15. 14. The Fathers doe call the Apostles Apostoli lucis. Or is one thing in Hebrew, Maor is another;
for otherwise they be the blind leaders of the blind, Matthew 15. 14. The Father's do call the Apostles Apostles lucis. Or is one thing in Hebrew, Maor is Another;
as when he made the Heaven and the Earth, the Sunne and Starres, God saith sit, let therebe: he saith in the singular sit, luminaria in the plurall, let there be lights. The Moon and the Starres are but as glasses, having no light in themselves,
as when he made the Heaven and the Earth, the Sun and Stars, God Says fit, let therebe: he Says in the singular fit, Luminaria in the plural, let there be lights. The Moon and the Stars Are but as glasses, having no Light in themselves,
The second point of consideration, is the place which is most convenient, in three regards, The first is in regard of God and his Wisdome, who is the cause of them, and is above:
The second point of consideration, is the place which is most convenient, in three regards, The First is in regard of God and his Wisdom, who is the cause of them, and is above:
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The day and the night were before divided, what needeth God now to make a second division here? You must understand that there are two dividings, the one is a division in duo, into day and night;
The day and the night were before divided, what needs God now to make a second division Here? You must understand that there Are two dividings, the one is a division in duo, into day and night;
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The Lord giveth the Sunne for a light for the day, and the courses of the Moon and Starres for a light to the night, Jer. 31. 35. By the ascending and descending of the Sunne, we have our hours, our dayes, our seasons:
The Lord gives the Sun for a Light for the day, and the courses of the Moon and Stars for a Light to the night, Jer. 31. 35. By the ascending and descending of the Sun, we have our hours, our days, our seasons:
They are signes to the Husbandman, by them God giveth him discretion to sow and to reap in season, Esay 28. 26. They are signes to the Mariners, to them which sailed with Paul toward Rome, nor Sunne nor Moon appeared for many dayes, Acts 27. 20. They are signes to the Physition for his criticali dayes:
They Are Signs to the Husbandman, by them God gives him discretion to sow and to reap in season, Isaiah 28. 26. They Are Signs to the Mariners, to them which sailed with Paul towards Room, nor Sun nor Moon appeared for many days, Acts 27. 20. They Are Signs to the physician for his criticali days:
they that dwell in the uttermost parts of the Earth shall be afraid of thy signes, Psal. 65. 8. The Sonne of man at the latter day shall be as the light of the Heaven, Luke 17. 24. God will then shew wonders in Heaven,
they that dwell in the uttermost parts of the Earth shall be afraid of thy Signs, Psalm 65. 8. The Son of man At the latter day shall be as the Light of the Heaven, Lycia 17. 24. God will then show wonders in Heaven,
and think of the later day, are signa poenitentiae, they are buccina poenitentiae; from whence are certain influences, the Moon to the waters, the Sunne to the Earth.
and think of the later day, Are Signs poenitentiae, they Are Buccina poenitentiae; from whence Are certain influences, the Moon to the waters, the Sun to the Earth.
If God be pleased, sweet is the increase of the Sunne, and sweet is the increase of the Moon, Deuteronomy 33. 14. But if God be angry, then is it otherwise.
If God be pleased, sweet is the increase of the Sun, and sweet is the increase of the Moon, Deuteronomy 33. 14. But if God be angry, then is it otherwise.
And they are for seasons, they are signes for place, Deut. 4. 47. Moses bids the Israelites to remember the signes and Acts that God did in AEgypt, Deut. 11. 3. They are for times, to every purpose there is a time, Preach.
And they Are for seasons, they Are Signs for place, Deuteronomy 4. 47. Moses bids the Israelites to Remember the Signs and Acts that God did in Egypt, Deuteronomy 11. 3. They Are for times, to every purpose there is a time, Preach.
The Moon is made to appear according to her season, the feasts are appointed by the Moon, the moneth is called after the name thereof, Ecclesiasticus 43. The Moon is a direction of the Passover, every seventh day is the Sabbath, state tempora sunt a Sole in things civill:
The Moon is made to appear according to her season, the feasts Are appointed by the Moon, the Monn is called After the name thereof, Ecclesiasticus 43. The Moon is a direction of the Passover, every seventh day is the Sabbath, state tempora sunt a Sole in things civil:
The Sunne did rise to Jacob, after he had wrastled with the Angell, chap. 32. 31. The Passover was to be offered at Even, at the going down of the Sunne in the moneths of Abib, Deut. 16. begin. So that the Sunne and the Moon are for seasons,
The Sun did rise to Jacob, After he had wrestled with the Angel, chap. 32. 31. The Passover was to be offered At Even, At the going down of the Sun in the months of Abib, Deuteronomy 16. begin. So that the Sun and the Moon Are for seasons,
as it is in the 104. Psal. God, saith Job in his 26. chapter 13. Hath furnished the Heavens and framed the crooked serpent, which is taken for the Zodiack.
as it is in the 104. Psalm God, Says Job in his 26. chapter 13. Hath furnished the Heavens and framed the crooked serpent, which is taken for the Zodiac.
The Sunne commeth forth as a Bridegrome out of his chamber, and rejoyceth like almighty man to runne his race, Psal. 19. 5. So that it is for the Earth;
The Sun comes forth as a Bridegroom out of his chamber, and Rejoiceth like almighty man to run his raze, Psalm 19. 5. So that it is for the Earth;
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So that the Sunne, in his very name in Hebrew, doth import that it is not Deus, but servus hominum: At Joshua's commandement the Sunne stayed in Gibeon,
So that the Sun, in his very name in Hebrew, does import that it is not Deus, but servus hominum: At Joshua's Commandment the Sun stayed in Gibeon,
and the Moon in the valley of Aielon, Joshua 10. 12. Isaiah showed this sign that Hezechiah should restore his health, he brought the Sunne back again ten degrees;
and the Moon in the valley of Aielon, joshua 10. 12. Isaiah showed this Signen that Hezekiah should restore his health, he brought the Sun back again ten Degrees;
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God then sheweth great favour unto man, that can make the Sunne to stand still and retire back again, 2 Kings 20. 9. These Lights then were assigned to divide the day from the night;
God then shows great favour unto man, that can make the Sun to stand still and retire back again, 2 Kings 20. 9. These Lights then were assigned to divide the day from the night;
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luminare majus ad praefecturam diei, & luminare minus ad praefecturam noctis, atque stellas, Et collocavit ea Deus in expanso coeli, ad afferendum lucem super terram, Et ad praesidendum diei ac nocti,
luminare Majus ad praefecturam Die, & luminare minus ad praefecturam noctis, atque stellas, Et collocavit ea Deus in Expand coeli, ad afferendum lucem super terram, Et ad praesidendum Die ac nocti,
and thy throne from generation to generation, Psal. 89. 4. These lights are placed in the Heavens where is no error, by his power they were made, he bringeth forth the innumerable hoste of starres by his word, the Lord biddeth Abraham to look up unto Heaven, he biddeth him tell the starres if he be able to number them,
and thy throne from generation to generation, Psalm 89. 4. These lights Are placed in the Heavens where is no error, by his power they were made, he brings forth the innumerable host of Stars by his word, the Lord bids Abraham to look up unto Heaven, he bids him tell the Stars if he be able to number them,
and he said unto him, So shall thy seed be, chap. 15. 5. For the expedition, The Sunne rejoyceth like a mighty man to run his race, Psal. 19. 5. He runneth a long race in a short space:
and he said unto him, So shall thy seed be, chap. 15. 5. For the expedition, The Sun Rejoiceth like a mighty man to run his raze, Psalm 19. 5. He Runneth a long raze in a short Molle:
and his throne shall be as the Sunne before me, Psal. 89. 36. Thus saith the Lord Jer. 33. 20. If you can break my covenant of the day and of the night, that there should not be day nor night in their seasons,
and his throne shall be as the Sun before me, Psalm 89. 36. Thus Says the Lord Jer. 33. 20. If you can break my Covenant of the day and of the night, that there should not be day nor night in their seasons,
Every good and perfect gift is from above, and commeth from the father of lights, with whom is no variablenesse, James 1. 17. The Earth is immovable, yet subject to alteration:
Every good and perfect gift is from above, and comes from the father of lights, with whom is no variableness, James 1. 17. The Earth is immovable, yet Subject to alteration:
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yet is he, by Abrahams confession, but dust; The worms are his kinsfolk, saith Job; The words of his mouth are iniquitie and deceit, saith David, Psal. 36. 3. Creata sunt omnia per Deum Patrem, ordinata sunt per Verbum, ornata per Spiritum.
yet is he, by Abrahams Confessi, but dust; The worms Are his kinsfolk, Says Job; The words of his Mouth Are iniquity and deceit, Says David, Psalm 36. 3. Created sunt omnia per God Patrem, Ordinary sunt per Verbum, ornata per Spiritum.
His spirit hath garnished the Heavens, Job 26. 13. Let all the Kings of the Earth sing the praises due unto the Lord, Psal. 138. 5. Austin saith well, What greater obedience can there be, dixit, and facta sunt? What greater love can there be then quod pro nobis facta sunt:
His Spirit hath garnished the Heavens, Job 26. 13. Let all the Kings of the Earth sing the praises due unto the Lord, Psalm 138. 5. Austin Says well, What greater Obedience can there be, dixit, and facta sunt? What greater love can there be then quod Pro nobis facta sunt:
for one starre differeth from another in glorie, 1 Cor. 15. 41. Here he speaketh of the lights, not of the celestiall bodies, wherein he sheweth himself skilfull in the Mathematicks:
for one star differeth from Another in glory, 1 Cor. 15. 41. Here he speaks of the lights, not of the celestial bodies, wherein he shows himself skilful in the Mathematics:
He was learned in all the wisdome of the Egyptians, Acts 7. 22. so that he could have discoursed among the Astrologers of the quantities of the celestiall bodies,
He was learned in all the Wisdom of the egyptians, Acts 7. 22. so that he could have discoursed among the Astrologers of the quantities of the celestial bodies,
they are lumine impares, because they are usu impares: There is luminare majus and luminare minus: The greater is the Sunne, which is the President of the day:
they Are lumine impares, Because they Are usu impares: There is luminare Majus and luminare minus: The greater is the Sun, which is the President of the day:
He is like a Bridegrome and like a Giant, saith David: Pulchritudinem sponsi videmus per lucem, vim gigantis per calorem, saith Austin upon the 19. Psalm 5.
He is like a Bridegroom and like a Giant, Says David: Pulchritudinem sponsi Videmus per lucem, vim gigantis per calorem, Says Austin upon the 19. Psalm 5.
Praise yee, saith David, the Lord which made great lights, as the Sunne to rule the day, the Moon and the Starres to govern the night, Psal. 336. In the Heavens hath he put a Tabernacle for the Sunne, Psal. 19. 4. The starres fixed have their tabernacles:
Praise ye, Says David, the Lord which made great lights, as the Sun to Rule the day, the Moon and the Stars to govern the night, Psalm 336. In the Heavens hath he put a Tabernacle for the Sun, Psalm 19. 4. The Stars fixed have their Tabernacles:
He is the Lord of Heaven and of Earth, he dwelleth not in Temples made with hands Acts 17. 24. The Israelites took up the Tabernacle of Moloch and the Starre of their God Remphan, figures which they made to worship, Acts 7. 43. There are stellae erraticae, the Planets,
He is the Lord of Heaven and of Earth, he dwells not in Temples made with hands Acts 17. 24. The Israelites took up the Tabernacle of Moloch and the Star of their God Remphan, figures which they made to worship, Acts 7. 43. There Are Star erraticae, the Planets,
and stellae fixae, the other six Planets have their light from the Sunne: Six branches came out of the golden candlestick in the temple, Exod. 25. 32. They had not only many Idols,
and Star Fixed, the other six Planets have their Light from the Sun: Six branches Come out of the golden candlestick in the temple, Exod 25. 32. They had not only many Idols,
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but they had starres of their Gods, Amos 5. 26. Siccuth and Chiun, their images in that chapter and 26. verse, are Mars and Saturne. They called Barnabas Jupiter and Paul Mercurie Acts 14. 12. They have for saken the Lord,
but they had Stars of their God's, Amos 5. 26. Succoth and Chiun, their Images in that chapter and 26. verse, Are Mars and Saturn. They called Barnabas Jupiter and Paul Mercury Acts 14. 12. They have for saken the Lord,
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As touching the fixed starres, God saith to Job in his 38. chapter 32. Canst thou bring forth Mazaroth in their time? This Mazaroth is taken for the Zodiack:
As touching the fixed Stars, God Says to Job in his 38. chapter 32. Canst thou bring forth Mazaroth in their time? This Mazaroth is taken for the Zodiac:
Canst thou guide Arcturus with his Sonnes? The starre Arcturus is the Northern Pole, in the tayle of Ursamajor; in the Zodiack are the twelve signes, whereof one containeth many starres:
Canst thou guide Arcturus with his Sons? The star Arcturus is the Northern Pole, in the tail of Ursamajor; in the Zodiac Are the twelve Signs, whereof one Containeth many Stars:
from thence there is a correspondencie in Aarons garment and in the Temple. It is the hand of God that hath framed serpentem incurvum, the crooked Zodiack;
from thence there is a correspondency in Aaron's garment and in the Temple. It is the hand of God that hath framed serpentem incurvum, the crooked Zodiac;
sweet are the influence of the Pleiades, delitiae sunt Pleiadum: When those seven starres appear, the same being in Taurus, they bring in the spring and pleasant flowers.
sweet Are the influence of the Pleiades, Delitiae sunt Pleiadum: When those seven Stars appear, the same being in Taurus, they bring in the spring and pleasant flowers.
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By Gods mercy the Mariner, by means of the loadstone, shall know which way to sayle, which starre Arcturus, with his sonnes, the Lord doth guide, Job 38. 32. As for the influence, Sweet is the increase of the Sunne,
By God's mercy the Mariner, by means of the Loadstone, shall know which Way to sail, which star Arcturus, with his Sons, the Lord does guide, Job 38. 32. As for the influence, Sweet is the increase of the Sun,
and of the Moon, Deut. 33. 14. Regard yee mee not because I am black, the Sunne hath looked upon me, Cant. 1. 5. Solardet, The Sunne burned up Jonahs gourd, Jonas 4. 8. So the Sunne is for Gods justice as well as for his mercy;
and of the Moon, Deuteronomy 33. 14. Regard ye me not Because I am black, the Sun hath looked upon me, Cant 1. 5. Solardet, The Sun burned up Jonahs gourd, Jonah 4. 8. So the Sun is for God's Justice as well as for his mercy;
Be thou faithfull, then shall not the Sunne smite thee by day, nor the Moon by night, the Lord shall preservethee from all evill, Psal. 121. 6. And as the influences of the starres are sweet in his mercy,
Be thou faithful, then shall not the Sun smite thee by day, nor the Moon by night, the Lord shall preservethee from all evil, Psalm 121. 6. And as the influences of the Stars Are sweet in his mercy,
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so they are also the ministers of his Justice: The starres in their courses did fight against Sisera, Judges 5. 20. Now of the posuit stellas, and as some say dedit stellas. God, say some, did give the starres in way of dowry or a joynture:
so they Are also the Ministers of his justice: The Stars in their courses did fight against Sisera, Judges 5. 20. Now of the He placed stellas, and as Some say dedit stellas. God, say Some, did give the Stars in Way of dowry or a jointure:
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But the better sort doc say posuit stellas, that is, he set them in order. He hath nor set them tanquam in centro, but tanquam in circulo, in excellent order.
But the better sort doc say He placed stellas, that is, he Set them in order. He hath nor Set them tanquam in centro, but tanquam in Circulo, in excellent order.
All the Host of Heaven, saith the Lord, shall fall, as the leaf falleth from the Vine, Esay 34. 4. They lighten the Earth, they are called oculi mundi: we doe see good and evill,
All the Host of Heaven, Says the Lord, shall fallen, as the leaf falls from the Vine, Isaiah 34. 4. They lighten the Earth, they Are called oculi mundi: we do see good and evil,
Abimelech lay in ambush in the dark night, but he rose as soon as the Sunne was up, to fight with Gaal, Judge 9. 33. So they have imperium & ministerium, the evening and morning is ruled by the Starres, the night by the Moon,
Abimelech lay in ambush in the dark night, but he rose as soon as the Sun was up, to fight with Gaal, Judge 9. 33. So they have imperium & ministerium, the evening and morning is ruled by the Stars, the night by the Moon,
the year, the moneth, the day, are reckoned and distinguished by the Hoste of Heaven, Ezechiel 31. 1. The Moon in the full is the Summer of the Moneth, the conjunction is, as it were, the Winter.
the year, the Monn, the day, Are reckoned and distinguished by the Host of Heaven, Ezechiel 31. 1. The Moon in the full is the Summer of the Monn, the conjunction is, as it were, the Winter.
Falshood and wickednesse dwelleth in dark places, but veritas non quaerit angulos. Fear was upon the Mariners when neither Sunne nor Starres in many dayes appeared, Acts 27 20. But Sol and solace dwell together:
Falsehood and wickedness dwells in dark places, but veritas non Query angulos. fear was upon the Mariners when neither Sun nor Stars in many days appeared, Acts 27 20. But Sol and solace dwell together:
God maketh his Sunne to arise upon the evill and the good, and sendeth rain on the just and the unjust, Math. 5. 45. So that the light is an argument of Gods goodnesse.
God makes his Sun to arise upon the evil and the good, and sends rain on the just and the unjust, Math. 5. 45. So that the Light is an argument of God's Goodness.
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for the Heavens shall be dissolved, and folden like a book, all their hosts shall fall as the leaf falleth from the Vine, Esay 34. 4. so that out of the book of the Heavens we may learn admonition, Let us not be a disobedient and gainsaying people, Rom. 10. 21. but let us doe good under the Sunne sub bono simus boni. For the proceeding, The course of the Sunne and the Moon is good, and still in motion;
for the Heavens shall be dissolved, and folden like a book, all their hosts shall fallen as the leaf falls from the Vine, Isaiah 34. 4. so that out of the book of the Heavens we may Learn admonition, Let us not be a disobedient and gainsaying people, Rom. 10. 21. but let us do good under the Sun sub Bono Simus boni. For the proceeding, The course of the Sun and the Moon is good, and still in motion;
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Let not us then be idle, non vivamus ignavos annos & vanos dies, lest that come on us which came upon the AEgyptians, Psal. 78. from Heaven God rained down Heavenly Manna, the wheat of Heaven, the bread of Angels, as it is in the same Plalme:
Let not us then be idle, non Vivamus ignavos annos & vanos dies, lest that come on us which Come upon the egyptians, Psalm 78. from Heaven God reigned down Heavenly Manna, the wheat of Heaven, the bred of Angels, as it is in the same Psalm:
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wherefore cast off lying, and speak every man truth unto his neighbour, Ephes. 4. 25. Austin saith well, Cum occidit visibilis Sol, occidat iracundia tua,
Wherefore cast off lying, and speak every man truth unto his neighbour, Ephesians 4. 25. Austin Says well, Cum occidit visibilis Sol, Occidat Iracundia tua,
ne occidat tibi Christus Sol invisibilis. The Sunne and Starres are wonderfull works of God. Ambrose saith, Sapientes admirantur magna, stulti admirantur nova, ut cometas:
ne Occidat tibi Christus Sol Invisibilis. The Sun and Stars Are wonderful works of God. Ambrose Says, Wise admirantur Magna, stulti admirantur nova, ut cometas:
David saith, When I behold the Heavens, the works of Gods fingers, the Moon and the Starres which thou hast ordeined, What is man said I, that thou shouldest remember him? or the sonne of man that thou shouldest regard him? Psal. 8. 3. And as the visible Sunne doth daily arise,
David Says, When I behold the Heavens, the works of God's fingers, the Moon and the Stars which thou hast ordained, What is man said I, that thou Shouldst Remember him? or the son of man that thou Shouldst regard him? Psalm 8. 3. And as the visible Sun does daily arise,
We must continue in the good we have begun, we must learn courage of the Sunne, which rejoyceth like a mightie man to runne his race, that we may shine among the crooked Nations as lights in the World, Philip.
We must continue in the good we have begun, we must Learn courage of the Sun, which Rejoiceth like a mighty man to run his raze, that we may shine among the crooked nations as lights in the World, Philip.
Let your light so shine before men that they may see your good works, and glorifie your father which is in Heaven, Matth. 5. 16. Let the streams of our light succour the poor;
Let your Light so shine before men that they may see your good works, and Glorify your father which is in Heaven, Matthew 5. 16. Let the streams of our Light succour the poor;
Then shall the light of the Moon be as the light of the Sunne, and the light of the Sunne shall be seven fold, Esay 30. 26. This place hath no need of the Sunne nor the Moon to shine in it,
Then shall the Light of the Moon be as the Light of the Sun, and the Light of the Sun shall be seven fold, Isaiah 30. 26. This place hath no need of the Sun nor the Moon to shine in it,
there shall be no night at all, Rev. 21. 23. Then shall the just men shine as the Sunne in the Kingdome of their Father, Matth. 13. 43. & sic finiamus de luce, of the light, which light God of his mercy grant us all. Amen.
there shall be no night At all, Rev. 21. 23. Then shall the just men shine as the Sun in the Kingdom of their Father, Matthew 13. 43. & sic finiamus de luce, of the Light, which Light God of his mercy grant us all. Amen.
It is said creavit, and not fecit: you shall finde this word creavit in three several verses only, of this chapter, in the first, in this, and in the 27. verse.
It is said Created, and not fecit: you shall find this word Created in three several Verses only, of this chapter, in the First, in this, and in the 27. verse.
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In the holy tongue aget, in the first verse, is to be; Cara is to have life; and Sagar, in the 27. is to have understanding: So that creavit goeth by degrees, from being to living, from living to understanding, which is the perfection of creation;
In the holy tongue aget, in the First verse, is to be; Cara is to have life; and Sagar, in the 27. is to have understanding: So that Created Goes by Degrees, from being to living, from living to understanding, which is the perfection of creation;
even at the sight of him shall one perish, Job 40. 28. the Tunny is a great fish, the Whale is a great tyrant, The great Leviathan God hath made even to play in the Sea, Psal. 104. 26. He hath made him, saith a Father, to be vectem maris, a barre of the Sea, so great is a Whale:
even At the sighed of him shall one perish, Job 40. 28. the Tunny is a great Fish, the Whale is a great tyrant, The great Leviathan God hath made even to play in the Sea, Psalm 104. 26. He hath made him, Says a Father, to be vectem maris, a bar of the Sea, so great is a Whale:
Sathan the tyrant of the world, is compared to Leviathan the tyrant in the Sea, Esay 27. 1. AEqualia habent montibus corpora, saith Ambrose. The nature of the Sea is to be abyssus, these great Whales are immensae moles in hoc abysso:
Sathan the tyrant of the world, is compared to Leviathan the tyrant in the Sea, Isaiah 27. 1. AEqualia habent montibus corpora, Says Ambrose. The nature of the Sea is to be abyssus, these great Whale's Are immensae Moles in hoc abysso:
The small fishes are not the superfluity of nature saith Ambrose: He shewed as much power in creating the small fishes as the great Whales, totidem syllabae ad creandum pisciculos, ut ad creandum coetos:
The small Fish Are not the superfluity of nature Says Ambrose: He showed as much power in creating the small Fish as the great Whale's, totidem syllabae ad creandum pisciculos, ut ad creandum coetos:
there are miracula magna & parva, & sape parva sunt magnis majora, saith Austin: There is as much admiration in the small shrimp as in the great Leviathan.
there Are Miracles Magna & parva, & sape parva sunt magnis marjoram, Says Austin: There is as much admiration in the small shrimp as in the great Leviathan.
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At the resurrection he will doe a strange miracle, but this is a greater, for plus est ut educat Deus animam viventem, quam ut reducat Deus animam viventem:
At the resurrection he will do a strange miracle, but this is a greater, for plus est ut educat Deus animam viventem, quam ut reducat Deus animam viventem:
When Jacob blessed Joseph and his two sonnes, he prayed that they might grow, as fish, into a multitude in the the middest of the Earth, Genesis 48. 16.
When Jacob blessed Joseph and his two Sons, he prayed that they might grow, as Fish, into a multitude in the the midst of the Earth, Genesis 48. 16.
and of fishes, 1 King 4. 33. there is diversity of kindes of fishes in Deut. 14. 9. there are clean and unclean, the fishes that had finnes and scales they might,
and of Fish, 1 King 4. 33. there is diversity of Kinds of Fish in Deuteronomy 14. 9. there Are clean and unclean, the Fish that had fins and scales they might,
There is, as we have told you often heretofore, triplex bonum in God, there is bonum utile: God hath said these things are good, take then heed to the word of the Lord, Jer. 2. 31. In God is also bonum jucundum: whereupon David in the 34. Psal. 8. saith, Taste you and see how gratious the Lord is:
There is, as we have told you often heretofore, triplex bonum in God, there is bonum utile: God hath said these things Are good, take then heed to the word of the Lord, Jer. 2. 31. In God is also bonum jucundum: whereupon David in the 34. Psalm 8. Says, Taste you and see how gracious the Lord is:
11. 5. When the people lusted for flesh, being six hundred thousand footmen, Moses asked whether all the sheep and beeves should be slain? Or whether all the fish of the Sea should be gathered together? the 22. verse of the said chapter.
11. 5. When the people lusted for Flesh, being six hundred thousand footmen, Moses asked whither all the sheep and beeves should be slave? Or whither all the Fish of the Sea should be gathered together? the 22. verse of the said chapter.
and Aship sat on the Sea bank and stayed in his decayed 〈 ◊ 〉, Judges 5. 18. Zebulon is a tribe of account as well as Benjamin, Judah, and Neptali, Psal. 68 27. Next for bonum jucundum, in them there is a pleasant good:
and Aship sat on the Sea bank and stayed in his decayed 〈 ◊ 〉, Judges 5. 18. Zebulon is a tribe of account as well as Benjamin, Judah, and Naphtali, Psalm 68 27. Next for bonum jucundum, in them there is a pleasant good:
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the basest fish, a shell fish, called Purpura, giveth our purples, the most sumptuous and pleasant colour, that which adorneth Princes doth come from a fish:
the Basest Fish, a shell Fish, called Purpura, gives our purples, the most sumptuous and pleasant colour, that which adorneth Princes does come from a Fish:
The Kingdome of Heaven is like a draw-net cast into the Sea, that gathereth of all kinde of things Matth. 13. 27. The world is as the Sea; his word is the net; his Church is the ship;
The Kingdom of Heaven is like a draw-net cast into the Sea, that gathereth of all kind of things Matthew 13. 27. The world is as the Sea; his word is the net; his Church is the ship;
for as Jonas was three dayes and three nights in the whales belly, Jonas 1. 17. So shall the Sonne of Man be three dayes and three nights in the heart of the Earth, Matth. 12. 40. Thus far concerning his Mercy, the other part is Gods Justice, wherein also they are good:
for as Jonah was three days and three nights in the Whale's belly, Jonah 1. 17. So shall the Son of Man be three days and three nights in the heart of the Earth, Matthew 12. 40. Thus Far Concerning his Mercy, the other part is God's justice, wherein also they Are good:
At the sight of the whale we even perish, the end of the 40. chapter of Job. We will conclude then with Ambrose, that 〈 … 〉, & malorum acerbitas nos trahit ad 〈 … 〉
At the sighed of the whale we even perish, the end of the 40. chapter of Job. We will conclude then with Ambrose, that 〈 … 〉, & malorum acerbitas nos trahit ad 〈 … 〉
11. 22. He forgot the fowls of the Aire but God sent them Quales in such aboundance that they were more then two cubits above the Earth, the 31. of that chapter, They are not only for food in their flesh, but in their egges also:
11. 22. He forgotten the fowls of the Air but God sent them Quales in such abundance that they were more then two cubits above the Earth, the 31. of that chapter, They Are not only for food in their Flesh, but in their eggs also:
Correct thy son, saith Salomon, and he will give thee pleasures to thy soul, Prov. 25. 17. There is a pleasure in the taking of them by fowling to the meaner persons;
Correct thy son, Says Solomon, and he will give thee pleasures to thy soul, Curae 25. 17. There is a pleasure in the taking of them by fowling to the meaner Persons;
The Navie of Tarshish brought among his other wealth unto Salomon, for pleasure, Apes and Peacocks, 1 Kings 10. 22. And when his Navie brought him his gold of Ophir, there came also Popengayes and Parrots, birds only for pleasure, in the same.
The Navy of Tarshish brought among his other wealth unto Solomon, for pleasure, Apes and Peacocks, 1 Kings 10. 22. And when his Navy brought him his gold of Ophir, there Come also Popengayes and Parrots, Birds only for pleasure, in the same.
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The unclean are described in the 11. of Leviticus 13. as the Eagle, the Vulture, the Kite, the Hawke, &c. The ravening of these fowls we may learn to avoid.
The unclean Are described in the 11. of Leviticus 13. as the Eagl, the Vulture, the Kite, the Hawk, etc. The ravening of these fowls we may Learn to avoid.
In the little Bee we may learn labour and good order, good government: The Bees have the most ancient Common-wealth, banishing from their Hive the idle Drone;
In the little Bee we may Learn labour and good order, good government: The Bees have the most ancient Commonwealth, banishing from their Hive the idle Drone;
as Ambrosae saith on the 39. of Job 30. habemus animum sursum sapientem: as by therenewing of the Eagles beak and strength, we learn to renew our wayes:
as Ambrosae Says on the 39. of Job 30. habemus animum Sursum sapientem: as by therenewing of the Eagles beak and strength, we Learn to renew our ways:
We learn sincerity and innocencie from the Dove, Matth. 10. 16. And Salomon compareth, in the 1. Canticles 15. the Churches beauty to the eyes of a Dove.
We Learn sincerity and innocence from the Dove, Matthew 10. 16. And Solomon compareth, in the 1. Canticles 15. the Churches beauty to the eyes of a Dove.
the Turtle, the Crane, and the Swallow observe their comming, Jeremy 8. 7. David, the better to expresse his mourning and solitarinesse, in Psal. 102. saith, I am like a Pellican of the wildernesse,
the Turtle, the Crane, and the Swallow observe their coming, Jeremiah 8. 7. David, the better to express his mourning and solitariness, in Psalm 102. Says, I am like a Pelican of the Wilderness,
Fowls also of some sort are good for his Justice, some doe foretell calamity, and are the ministers of destruction, Ezcchiel 39. 17. When Esay foretold his desolation to the Citie, It shall be a Court for Ostriches, the shrich-Owle shall rest there, the Owle shall make her nest there, the Vultures also shall be gathered together, Esay 34. 14. God punished the AEgyptians with swarms of flies, Exod. 8. 24. And the Canaanites with swarms of Hornets, Deut. 7. 20. By these little things God sheweth his power:
Fowls also of Some sort Are good for his justice, Some do foretell calamity, and Are the Ministers of destruction, Ezcchiel 39. 17. When Isaiah foretold his desolation to the city, It shall be a Court for Ostriches, the shrich-Owle shall rest there, the Owl shall make her nest there, the Vultures also shall be gathered together, Isaiah 34. 14. God punished the egyptians with swarms of flies, Exod 8. 24. And the Canaanites with swarms of Hornets, Deuteronomy 7. 20. By these little things God shows his power:
Then let us confesse all riches, honour, and all we have is from God, 1 Chron. 29. 12. Let us therefore meditate continually of all the works of God, with David, and say, Meditabor omnia opera Dei.
Then let us confess all riches, honour, and all we have is from God, 1 Chronicles 29. 12. Let us Therefore meditate continually of all the works of God, with David, and say, Meditabor omnia opera Dei.
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By his extraordinary power, of nothing, he created something: By nature, of something, something comes, for ex aliquo aliquid fit, saith natural wisdom.
By his extraordinary power, of nothing, he created something: By nature, of something, something comes, for ex Aliquo Aliquid fit, Says natural Wisdom.
Mans blessing is to wish well, as to say, The blessing of the Lord be upon you, or we blesse you in the name of the Lord, Psal. 129. 8. Man blesseth God with praises, reverence, and with obedience.
men blessing is to wish well, as to say, The blessing of the Lord be upon you, or we bless you in the name of the Lord, Psalm 129. 8. Man Blesses God with praises, Reverence, and with Obedience.
for when God blesseth, he leaveth a blessing behinde him, Joel 2. 14. destroy not the vine, for a blessing is in it, Esay 65. 8. our blessing is but of windie words.
for when God Blesses, he Leaveth a blessing behind him, Joel 2. 14. destroy not the vine, for a blessing is in it, Isaiah 65. 8. our blessing is but of windy words.
The eccho of Gods benedixit is benefecit: bene precari & nihil praestare, is mans blessing: bene precari & praestare, is Gods blessing. His blessings are infinite;
The echo of God's benedixit is benefecit: bene precari & nihil praestare, is men blessing: bene precari & praestare, is God's blessing. His blessings Are infinite;
But among all his blessings here is meant that which is spoken of Gen. 49. 25. namely the blessing of the brests and of the womb, which is the power of fruitfulnesse and of fertility.
But among all his blessings Here is meant that which is spoken of Gen. 49. 25. namely the blessing of the breasts and of the womb, which is the power of fruitfulness and of fertility.
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When Isaac blessed Jacob, the smell, saith he, of my sonne, is as the smell of the field which the Lord hath blessed, Gen. 27. 27. fertility is the blessing of God;
When Isaac blessed Jacob, the smell, Says he, of my son, is as the smell of the field which the Lord hath blessed, Gen. 27. 27. fertility is the blessing of God;
maledictio Dei, Gods curse of the Earth is barrennesse, chap. 3. 17. For the sinnes of the People maledictio depascet terram, the curse shall devour the Earth, Esay 24. 6. The restraint of Gods blessing causeth barrennesse.
Malediction Dei, God's curse of the Earth is Barrenness, chap. 3. 17. For the Sins of the People Malediction depascet terram, the curse shall devour the Earth, Isaiah 24. 6. The restraint of God's blessing Causes Barrenness.
his blessings of this place are bestowed upon all sorts, Gods righteousnesse is like mighty mountains, Psal. 36. 6. This word Barak is applyed to the knee,
his blessings of this place Are bestowed upon all sorts, God's righteousness is like mighty Mountains, Psalm 36. 6. This word Barak is applied to the knee,
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and the Bees from Ashur, though they be dumb, shall come, and shall light in the desolate valleys, Esay 7. 18. The Tenor is tripartite. Crescite multiplicamini, & replete aquas.
and the Bees from Ashur, though they be dumb, shall come, and shall Light in the desolate valleys, Isaiah 7. 18. The Tenor is tripartite. Crescite Multiply, & replete Aquas.
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Growing is referred to quantity, multiplying to numbers: Nec esse potest luxuries verborum: things grow bigger multiplying by conjunction of male and female, filling the waters:
Growing is referred to quantity, multiplying to numbers: Nec esse potest luxuries verborum: things grow bigger multiplying by conjunction of male and female, filling the waters:
For the place, all waters, the two first are for propagation, and to replanish the whole Sea, the pond of the World, auxesis erat. The Husbandman soweth the seed, but God giveth a body at his pleasure,
For the place, all waters, the two First Are for propagation, and to replanish the Whole Sea, the pond of the World, auxesis erat. The Husbandman Soweth the seed, but God gives a body At his pleasure,
for who by taking care can adde one cubite unto his stature? Matth. 6. 27. Learn there how the Lilies grow, incrementum a Deo est. Plants doe grow, crescunt viventia: But propagation is appropriate unto viventia, which is a ripenesse of generation,
for who by taking care can add one cubit unto his stature? Matthew 6. 27. Learn there how the Lilies grow, Incrementum a God est. Plants do grow, crescunt viventia: But propagation is Appropriate unto viventia, which is a ripeness of generation,
He that findeth seed for the sower will minister bread for food, and will multiply your seed, 2 Cor. 9. 10. there is for that cause distinction of sexes:
He that finds seed for the sour will minister bred for food, and will multiply your seed, 2 Cor. 9. 10. there is for that cause distinction of sexes:
God hath given seed to one in his loyns ad gignendum, to other a womb ad pariendum. It was God did with-hold from Rachel the fruit of the womb, chap. 30. 2. If God be so pleased, there is no strength to bring forth, Esay 37. 3. So it is a blessing to bring forth and to bring up;
God hath given seed to one in his loins and gignendum, to other a womb ad pariendum. It was God did withhold from Rachel the fruit of the womb, chap. 30. 2. If God be so pleased, there is no strength to bring forth, Isaiah 37. 3. So it is a blessing to bring forth and to bring up;
As an Eagle stirreth up her nest, fluttereth over her byrds, stretcheth out her wings, taketh them and beareth them upon her wings, Deut. 32. 11. yea even the Dragons draw out the breast and give suck to their young,
As an Eagl stirs up her nest, fluttereth over her Birds, Stretcheth out her wings, Takes them and bears them upon her wings, Deuteronomy 32. 11. yea even the Dragons draw out the breast and give suck to their young,
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but the Daughters of my People is become cruel like the Ostriches in the wildernesse, saith Jeremy, Lament. 4. 3. The Pellican pierceth her own breast to feed her young;
but the Daughters of my People is become cruel like the Ostriches in the Wilderness, Says Jeremiah, Lament. 4. 3. The Pelican pierces her own breast to feed her young;
it is a great blessing that the young ones shall know their Damms, however they be hatched, as the Partridge gathereth the young which she hath not brought fourth, Jer. 17. 11. The second point of their preservation is the natural and ordinary knowledge of their meat;
it is a great blessing that the young ones shall know their Dams, however they be hatched, as the Partridge gathereth the young which she hath not brought fourth, Jer. 17. 11. The second point of their preservation is the natural and ordinary knowledge of their meat;
and the swallow a nest where she may lay her young, Psal. 84. 2. and therefore they make their nest hard without and soft within, The Dove maketh her nest in rocks to be in safety, Jer. 48. 24. The third part of preservation is, that they know their enemies:
and the swallow a nest where she may lay her young, Psalm 84. 2. and Therefore they make their nest hard without and soft within, The Dove makes her nest in Rocks to be in safety, Jer. 48. 24. The third part of preservation is, that they know their enemies:
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the Hawke to get her feathers flyeth with a south winde, she stretcheth out her wings to the South, Job 39. 29. Plumescit vento Australi; the Swallow cureth her eye sight by the Celandine;
the Hawk to get her Feathers flies with a south wind, she Stretcheth out her wings to the South, Job 39. 29. Plumescit Vento Australi; the Swallow cureth her eye sighed by the Celandine;
the Sea horse learned us the blood-letting, for when he feeleth himself full of corrupt blood, he pricketh himself upon a sharp reed. Now of the Proviso.
the Sea horse learned us the bloodletting, for when he feeleth himself full of corrupt blood, he pricks himself upon a sharp reed. Now of the Proviso.
and to eate the bread of sorrow, for mans state is in Gods providence, Psal. 127. Children are the inheritance of the Lord, the fruit of the womb is his reward, in the same Psal. By study and Gods blessing commeth learning.
and to eat the bred of sorrow, for men state is in God's providence, Psalm 127. Children Are the inheritance of the Lord, the fruit of the womb is his reward, in the same Psalm By study and God's blessing comes learning.
IT is St. Ambrose question Quamdiu discimus alias Creaturas, ignoramus autem nos? Before you see that things created before, were for us: And now he createth us.
IT is Saint Ambrose question Quamdiu discimus alias Creaturas, ignoramus autem nos? Before you see that things created before, were for us: And now he Createth us.
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There is conveyance of Gods grace to man, here is Gods Counsell for mans care. In this verse we will consider four things under four causes: First, Mans efficient: Secondly, the matter: Thirdly, the form:
There is conveyance of God's grace to man, Here is God's Counsel for men care. In this verse we will Consider four things under four Causes: First, men efficient: Secondly, the matter: Thirdly, the from:
David seeing mans basenesse Psal. 144. 3. saith, Lord, what is man that thou regardest him? or the Sonne of man, that thou thinkest upon him? and likewise in the 8. Psalme, all before tend to honour and excellency;
David seeing men baseness Psalm 144. 3. Says, Lord, what is man that thou regardest him? or the Son of man, that thou Thinkest upon him? and likewise in the 8. Psalm, all before tend to honour and excellency;
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this work of ours sheweth our own basenesse, that we are but fimus and limus: the creeping worm called in Hebrew Adama hath alliance with Adam, which man, who is but a worm, as saith Job, he confesseth himself to be vile, Job 39. 37. In the 22. Jeremy, 29. the prophet exclameth saying, O Terra, Terra, Terra.
this work of ours shows our own baseness, that we Are but fimus and limus: the creeping worm called in Hebrew Adam hath alliance with Adam, which man, who is but a worm, as Says Job, he Confesses himself to be vile, Job 39. 37. In the 22. Jeremiah, 29. the Prophet exclaimeth saying, Oh Terra, Terra, Terra.
In Gods temple there was no tymber but of fruitfull trees, aliquid Deus creavit exnihilo, & hîc ex infimo maximum, at homo malus & otiosus ex aliquo facit nihil.
In God's temple there was no timber but of fruitful trees, Aliquid Deus Created exnihilo, & hîc ex infimo maximum, At homo malus & Idle ex Aliquo facit nihil.
Our perfection in the image of God is esse constmiles filio Dei, for we are predestinate to he made like the image of his Sonne, that he might be the first born of many Brethren, Rom. 8. 29. We are changed into the same Image from glory to glory, 2 Cor. 3. 18. Perfect felicity is the Image of God, virtue is the way to this felicity, sinne deformeth this Image in us.
Our perfection in the image of God is esse constmiles filio Dei, for we Are predestinate to he made like the image of his Son, that he might be the First born of many Brothers, Rom. 8. 29. We Are changed into the same Image from glory to glory, 2 Cor. 3. 18. Perfect felicity is the Image of God, virtue is the Way to this felicity, sin deformeth this Image in us.
the lineaments hereof by the Fathers are said to be first, The essence of the soul is in the body, in omni & unaquaque parte, as God is in the world. Secondly, the soul is immortal: God is so.
the lineaments hereof by the Father's Are said to be First, The essence of the soul is in the body, in omni & unaquaque parte, as God is in the world. Secondly, the soul is immortal: God is so.
Christ is the Image of the invisible God, the first born of every Creature, Coloss. 1. 15. Zeleb in the original tongue is nata Imago quae est Christi:
christ is the Image of the invisible God, the First born of every Creature, Coloss. 1. 15. Zeleb in the original tongue is Nata Imago Quae est Christ:
The first man Adam was made a living soul, the last man Adam was made a quickning spirit, 2 Cor. 15. 45. ad similitudinem nostram; Imago Dei est omnium hominum, similitudo autem est paucorum:
The First man Adam was made a living soul, the last man Adam was made a quickening Spirit, 2 Cor. 15. 45. ad similitudinem nostram; Imago Dei est omnium hominum, similitudo autem est Paucorum:
Christ calleth the Gospel, The Gospel of every Creature, Mark 16. 15. Ambrose saith, posuit Deus in homine Terram & Coelum, non ut Terra mergat Coelum, sed ut Coelum elevet Terram:
christ calls the Gospel, The Gospel of every Creature, Mark 16. 15. Ambrose Says, He placed Deus in homine Terram & Coelum, non ut Terra mergat Coelum, sed ut Coelum elevet Terram:
Let thy inward thoughts and outward conversation be good and agreeable, for this is the end of all, Fear God and keep his commandements, this is the whole duty of a man;
Let thy inward thoughts and outward Conversation be good and agreeable, for this is the end of all, fear God and keep his Commandments, this is the Whole duty of a man;
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over all the fishes, fowls, beasts, and creeping things therein, bidding him to rule over them: He brought before man the beasts and fowls he had created, to whom Adam gave their names, Gen. 2. 19. The Image is of perfection: the Similitude is in wisdome; in knowledge, in the Sonne;
over all the Fish, fowls, beasts, and creeping things therein, bidding him to Rule over them: He brought before man the beasts and fowls he had created, to whom Adam gave their names, Gen. 2. 19. The Image is of perfection: the Similitude is in Wisdom; in knowledge, in the Son;
Yea, God hath made the Sunne, the Moon, and Starres, with all the hoste of Heaven, to serve man, and hath distributed them to all People, Deut. 4. 19. He hath given him dominion over the beasts, that is, the priviledge of hunting into what parts he please;
Yea, God hath made the Sun, the Moon, and Stars, with all the host of Heaven, to serve man, and hath distributed them to all People, Deuteronomy 4. 19. He hath given him dominion over the beasts, that is, the privilege of hunting into what parts he please;
For man, though he be in honor, he understandeth not, but is like to beasts that perish, Psal. 49. 20. We are here to note the obedience of the Creatures while man was obedient:
For man, though he be in honour, he understands not, but is like to beasts that perish, Psalm 49. 20. We Are Here to note the Obedience of the Creatures while man was obedient:
for know and behold that it is an evil thing and bitter, that thou hast for saken the Lord thy God, Jer. 2. 19. It is Gods bounty to be created in the Image of God, according to his likenesse:
for know and behold that it is an evil thing and bitter, that thou hast for saken the Lord thy God, Jer. 2. 19. It is God's bounty to be created in the Image of God, according to his likeness:
but he useth another course here, the three creavit's, iterated thrice, is a specifying of great joy of God in this his work, it is, saith a Father, triumphus Creatoris. It expresseth the tender affection and dear love God hath to man:
but he uses Another course Here, the three creavit's, iterated thrice, is a specifying of great joy of God in this his work, it is, Says a Father, triumphus Creatoris. It Expresses the tender affection and dear love God hath to man:
Paul likewise ravished and carried away with this fervent affection, useth this treble iteration in the 2 Cor. 12. 2. I knew a man in Christ above fourteen yeers agoe;
Paul likewise ravished and carried away with this fervent affection, uses this triple iteration in the 2 Cor. 12. 2. I knew a man in christ above fourteen Years ago;
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Faciamus was a word suspicious, so that some thought God had the help of Angels; but here by creavit the doubt is answered, that is was one by the Deity.
Faciamus was a word suspicious, so that Some Thought God had the help of Angels; but Here by Created the doubt is answered, that is was one by the Deity.
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The opinion of the better sort of Interpreters is, That God useth this often repetition for the better credence, saying, ad imaginem suam, ad imagine ejus, cujus? respondet, ad imaginem Dei.
The opinion of the better sort of Interpreters is, That God uses this often repetition for the better credence, saying, ad imaginem suam, ad imagine His, cujus? Respondet, ad imaginem Dei.
The best sort say it is for the emphasis, for our learning and for our memorie, alledging the 22. of Proverbs 20. Have I not written unto thee three times in councells and knowledge:
The best sort say it is for the emphasis, for our learning and for our memory, alleging the 22. of Proverbs 20. Have I not written unto thee three times in Counsels and knowledge:
The new man is renewed in knowledge, after the image of him that created him, Coloss. 3. 10. In the likenesse is love, which is the bond of perfectnesse, the 14. verse of that chapter.
The new man is renewed in knowledge, After the image of him that created him, Coloss. 3. 10. In the likeness is love, which is the bound of perfectness, the 14. verse of that chapter.
3. 28. Male and female created he them, and called their name Adam in the day they were created, chap. 5. 2. There is in Adam the similitude and the sex, he understandeth things spiritual and things earthly,
3. 28. Male and female created he them, and called their name Adam in the day they were created, chap. 5. 2. There is in Adam the similitude and the sex, he understands things spiritual and things earthly,
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7. 29. Man is made straight in respect of this body, wherein is resembled the inward righteousnesse of his soul, Ne habeamus ergo curvam animam in recto corpore, let us strive to be inwardly as God hath made us outwardly, that is, to have upright thoughts,
7. 29. Man is made straight in respect of this body, wherein is resembled the inward righteousness of his soul, Ne habeamus ergo curvam animam in recto corpore, let us strive to be inwardly as God hath made us outwardly, that is, to have upright thoughts,
both Male and Female God made, shewing, in them, his mercy unto thousands. The like did God promising in the seed of Abraham all Nations should be blessed, Psal. 105. Before in dominentur, they were both foreseen.
both Male and Female God made, showing, in them, his mercy unto thousands. The like did God promising in the seed of Abraham all nations should be blessed, Psalm 105. Before in dominentur, they were both foreseen.
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and wherefore one? because he sought sanctum semen, an holy seed, Malach. 2. 15. He created not Marem & Foeminas, nor Mares & Foeminam, but Marem & Foeminam: So this is no refuge for Adultery,
and Wherefore one? Because he sought sanctum semen, an holy seed, Malachi 2. 15. He created not Marem & Foeminas, nor Mares & Foeminam, but Marem & Foeminam: So this is no refuge for Adultery,
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The Adulterers, like pampered horses, doe neigh after their neighbours wives, Jer. 5. 8. committing abhomination with others wives, forcing their own sisters,
The Adulterers, like pampered Horses, do neigh After their neighbours wives, Jer. 5. 8. committing abomination with Others wives, forcing their own Sisters,
Jeremy in his 31. chapter 22. saith, The Lord hath created a new thing in the Earth, a Woman shall compasse a Man. Eve came out of Adam, Christ out of the Virgin Mary, without any knowledge or copulation of the flesh.
Jeremiah in his 31. chapter 22. Says, The Lord hath created a new thing in the Earth, a Woman shall compass a Man. Eve Come out of Adam, christ out of the Virgae Marry, without any knowledge or copulation of the Flesh.
The man was not created for the woman but the woman for the mans sake, 1 Cor. 11. 9. Out of this verse the observation of the primitive Church hath been, First, in the Image of God is resembled the estate of the Church, the Ecclesiasticall estate.
The man was not created for the woman but the woman for the men sake, 1 Cor. 11. 9. Out of this verse the observation of the primitive Church hath been, First, in the Image of God is resembled the estate of the Church, the Ecclesiastical estate.
God restraineth not his bounty unto these two Adam and Eve. Esay, in his 49. chapter 6. prophecying of Christ, saith, It is a small thing to raise up the Tribes of Israel;
God restraineth not his bounty unto these two Adam and Eve. Isaiah, in his 49. chapter 6. prophesying of christ, Says, It is a small thing to raise up the Tribes of Israel;
there are more vessels then they, and that he might declare the riches of his glory upon the vessels of mercy which he hath prepared unto glory, he hath called both Jew and Gentil, Rom. 9. 23. By the multitude much glory is given to God:
there Are more vessels then they, and that he might declare the riches of his glory upon the vessels of mercy which he hath prepared unto glory, he hath called both Jew and Gentil, Rom. 9. 23. By the multitude much glory is given to God:
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When the Prophet did even consult what curse God should give Judah for their Idolatrie, he saith, Give them a barren womb and dry breasts, Osee 9. 14. When Jacob blessed his children, he said to Joseph, He shall be a fruitfull bough, that is, in the Hebrew, a sonne of increase, chap. 49. 23. As Gods curse is a restraint of increase,
When the Prophet did even consult what curse God should give Judah for their Idolatry, he Says, Give them a barren womb and dry breasts, Hosea 9. 14. When Jacob blessed his children, he said to Joseph, He shall be a fruitful bough, that is, in the Hebrew, a son of increase, chap. 49. 23. As God's curse is a restraint of increase,
And therefore saith Paul, to avoid fornication, Let every man have his wife, & every woman have her own husband, 1 Cor. 7. 2. Humiliata est benedictio. This bindeth not every one to marrie;
And Therefore Says Paul, to avoid fornication, Let every man have his wife, & every woman have her own husband, 1 Cor. 7. 2. Humiliata est Benediction. This binds not every one to marry;
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Sara laughed saying, After I am waxed old, and my Lord also, shall I have lust? chap. 18. 12. She seeing her self barren, gave her maid Agar to Abraham for wife, chap. 16. 3. God giveth a power unto man of the rains, God openeth the womb and moistneth the breasts for propagation.
Sarah laughed saying, After I am waxed old, and my Lord also, shall I have lust? chap. 18. 12. She seeing her self barren, gave her maid Agar to Abraham for wife, chap. 16. 3. God gives a power unto man of the rains, God Openeth the womb and moisteneth the breasts for propagation.
When God had opened Rachels womb, the sonne which she had conceived and born she called Joseph, saying the Lord will give me yet another sonne, chap. 30. 24. So that Josephs name is not restrained to one or two,
When God had opened Rachels womb, the son which she had conceived and born she called Joseph, saying the Lord will give me yet Another son, chap. 30. 24. So that Josephs name is not restrained to one or two,
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but here it is said to Man subjicite terram, which being added to the three former, maketh a great difference, which sheweth man to be of a noble condition, being ad imaginem Dei, among whom God hath his Elect:
but Here it is said to Man Subject terram, which being added to the three former, makes a great difference, which shows man to be of a noble condition, being ad imaginem Dei, among whom God hath his Elect:
I should have fainted, saith David, except I had beleeved to see the goodnesse of God in the Land of the living, Psal. 27. 13. Even for mans sake was the world created,
I should have fainted, Says David, except I had believed to see the Goodness of God in the Land of the living, Psalm 27. 13. Even for men sake was the world created,
And unto them that grew in these gifts, and doe persevere to fulnesse, and overcommeth, God promiseth dominion, that he shall be a pillar in the Temple of God, he shall have written on his head the name of God, the name of the new Jerusalem, Rev. 3. 12. Now concerning the value of the benefit:
And unto them that grew in these Gifts, and do persevere to fullness, and Overcometh, God promises dominion, that he shall be a pillar in the Temple of God, he shall have written on his head the name of God, the name of the new Jerusalem, Rev. 3. 12. Now Concerning the valve of the benefit:
When Adam had a sonne by Eve, he was called Cain, that is a possession, chap. 4. 1. Abraham esteemed it a great benefit to have an heir of his own loynes;
When Adam had a son by Eve, he was called Cain, that is a possession, chap. 4. 1. Abraham esteemed it a great benefit to have an heir of his own loins;
wherefore loe a servant of my house shall be mine heir? But God doth comfort him saying, This man shall not be thy heir, thy seed shall be innumerable.
Wherefore lo a servant of my house shall be mine heir? But God does Comfort him saying, This man shall not be thy heir, thy seed shall be innumerable.
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When Jacobs sonnes told him that Joseph was living, and governor of the land of Egypt, and shewed him the chariots which he had sent for him, Israel said, I have enough, Joseph my sonne is yet alive, chap. 45. 28. So then children are a comfort to their Parents and a staffe to their age:
When Jacobs Sons told him that Joseph was living, and governor of the land of Egypt, and showed him the chariots which he had sent for him, Israel said, I have enough, Joseph my son is yet alive, chap. 45. 28. So then children Are a Comfort to their Parents and a staff to their age:
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The sonnes growing up in their youth as plants, and the daughters as the corner stones graven after the similitude of a Palace, Psal. 144. 12. They are also a strength unto the Common-wealth, As the arrows in the hand of the strong man,
The Sons growing up in their youth as plants, and the daughters as the corner stones graved After the similitude of a Palace, Psalm 144. 12. They Are also a strength unto the Commonwealth, As the arrows in the hand of the strong man,
so are the children of youth, Psal. 127. 4. The Prophet, in repeating the blessed estate of Jerusalem, after the return from her captivitie saith, in the 8. Zecharie 5. That the streets of the Citie should be full of children playing in the streets thereof.
so Are the children of youth, Psalm 127. 4. The Prophet, in repeating the blessed estate of Jerusalem, After the return from her captivity Says, in the 8. Zechariah 5. That the streets of the city should be full of children playing in the streets thereof.
All the Beasts of the forest are his, and the Beasts on a thousand mountains, Psal. 50. 10. The glorie of Lebanon, the beauty of Carmel is the Lords Esay.
All the Beasts of the forest Are his, and the Beasts on a thousand Mountains, Psalm 50. 10. The glory of Lebanon, the beauty of Mount carmel is the lords Isaiah.
35. 2. The riches of the Earth, the gold is his, and the silver is his, Aggey 2. 9. God in his own person, in 41. Job. 2. saith, that all under Heaven is his.
35. 2. The riches of the Earth, the gold is his, and the silver is his, Age 2. 9. God in his own person, in 41. Job. 2. Says, that all under Heaven is his.
But God here delivereth unto man possession of the Earth and his Creatures, bidding him to rule over them. God reserveth the Heavens to himself, even the Heavens are the Lords:
But God Here Delivereth unto man possession of the Earth and his Creatures, bidding him to Rule over them. God reserveth the Heavens to himself, even the Heavens Are the lords:
In subjicite terram are imployed these three, seising, keeping, and imploying of the Earth: Jus est primae possessionis, first, possession was a right in the beginning:
In Subject terram Are employed these three, seizing, keeping, and employing of the Earth: Jus est primae possessionis, First, possession was a right in the beginning:
If two came together to one place, they divided the possession by consente, as did Abraham and Lot, chap. 13. 11. Or else they divided the same by lots,
If two Come together to one place, they divided the possession by consent, as did Abraham and Lot, chap. 13. 11. Or Else they divided the same by lots,
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God promised to the seed of Jacob, the Land of Canaan, the lot of their inheritance, Psal. 105. 11. For the Israelites, by their just carriage and honest conversation obtained the promise,
God promised to the seed of Jacob, the Land of Canaan, the lot of their inheritance, Psalm 105. 11. For the Israelites, by their just carriage and honest Conversation obtained the promise,
and having injury offered them by the Canaanites, took revenge under Joshuah, and possessed the Land jure belli. Jacob gave unto Joseph, at his death, one portion above his brethren, which he got out of the hands of the 〈 ◊ 〉 by the sword and by the bow, chap. 48. 22. The right he had, was by the sword and by the bow, and this was his own.
and having injury offered them by the Canaanites, took revenge under Joshua, and possessed the Land jure Belli. Jacob gave unto Joseph, At his death, one portion above his brothers, which he god out of the hands of the 〈 ◊ 〉 by the sword and by the bow, chap. 48. 22. The right he had, was by the sword and by the bow, and this was his own.
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When he separated the sonnes of Adam, he appointed the borders of the people, according to the number of the children of Israel, Deut. 32. 8. Every one had a mark-stone, to know their own several, Deut. 27. 17. Thereupon saith the wise man, in the 22. Proverbs 28. Thou shalt not remove the ancient bounds which thy fathers have made.
When he separated the Sons of Adam, he appointed the borders of the people, according to the number of the children of Israel, Deuteronomy 32. 8. Every one had a mark-stone, to know their own several, Deuteronomy 27. 17. Thereupon Says the wise man, in the 22. Proverbs 28. Thou shalt not remove the ancient bounds which thy Father's have made.
David smote the 〈 ◊ 〉 and the Moabites, he subdued them and made them tributaries, 2 Sam. 8. 2. God hath assigned 〈 ◊ 〉 Mankinde the bounds of their habitation, Acts 17. 26. Israels possession three hundred years was a good right, Judges 11. 26. Thus much of Heirs and Heritage, concerning the 〈 ◊ 〉 upon others lands, and keeping their own.
David smote the 〈 ◊ 〉 and the Moabites, he subdued them and made them tributaries, 2 Sam. 8. 2. God hath assigned 〈 ◊ 〉 Mankind the bounds of their habitation, Acts 17. 26. Israel's possession three hundred Years was a good right, Judges 11. 26. Thus much of Heirs and Heritage, Concerning the 〈 ◊ 〉 upon Others Lands, and keeping their own.
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Salomon, when he builded the Temple, had great occasion to search quarries of stone, there were great and costly stones sent from Hyram for the foundation and beautifying thereof, 1 Kings 5. 17. God gave to man industrie whereby to finde the metals,
Solomon, when he built the Temple, had great occasion to search quarries of stone, there were great and costly stones sent from Hyram for the Foundation and beautifying thereof, 1 Kings 5. 17. God gave to man industry whereby to find the metals,
and therefore Adam, in the state of his innocencie, was put into the garden of Eden that he might dresse it and keep it, chap. 2. 15. Man labored then not with sweat,
and Therefore Adam, in the state of his innocence, was put into the garden of Eden that he might dress it and keep it, chap. 2. 15. Man laboured then not with sweat,
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for by mans transgression Gods curse came, that in the sweat of his face he should eat his bread, chap. 3. 19. Now of Dominamini. Plenitudo terrae est jam hominis.
for by men Transgression God's curse Come, that in the sweat of his face he should eat his bred, chap. 3. 19. Now of Dominamini. Plenitudo terrae est jam hominis.
or by snares, as in Prov. 7. 23. the 20. Joshua 13. God for the Ravens and for the young birds prepareth their meat Job 39. 3. So that the fowls and birds are to man for service,
or by snares, as in Curae 7. 23. the 20. joshua 13. God for the Ravens and for the young Birds Prepareth their meat Job 39. 3. So that the fowls and Birds Are to man for service,
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for unto the hungry soul every thing is sweet, Prov. 27. 7. The Hunter had his snares, Psal. 91. 3. The Hound hunteth the Deer: both are serviceable unto man;
for unto the hungry soul every thing is sweet, Curae 27. 7. The Hunter had his snares, Psalm 91. 3. The Hound hunts the Deer: both Are serviceable unto man;
the swiftnesse of the Horse helpeth our slownesse: the Elephant in battel helpeth our weaknesse: the Sheep help our nakednesse, cloathing us with their wooll:
the swiftness of the Horse Helpeth our slowness: the Elephant in battle Helpeth our weakness: the Sheep help our nakedness, clothing us with their wool:
God saw, man feeleth the goodnesse of those things God hath created. So that subjicite terram is the tenor of all Law, a giving possession of inheritance:
God saw, man feeleth the Goodness of those things God hath created. So that Subject terram is the tenor of all Law, a giving possession of inheritance:
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the cares of the body ought to be lesse than those of the soul, est enim anima in homine coelum, corpus autem coenum, saith Basil, non sit coenum coelo superius,
the Cares of the body ought to be less than those of the soul, est enim anima in homine coelum, corpus autem Coenum, Says Basil, non sit Coenum coelo superius,
this place doe they allege out of the 3. James 8. And as James saith, that the tongue should be tamed from evil speaking, malicious slandering, back-byilng, lying, and dissembling:
this place do they allege out of the 3. James 8. And as James Says, that the tongue should be tamed from evil speaking, malicious slandering, back-byilng, lying, and dissembling:
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for Christ only, who is King of Kings and Lord of Lords hath this immortality, 1 Tim. 6. 16. which is bestowed upon us by way of reward through Christ our Saviour, whereby our nature is ingrasted in the divine nature of the second immortality;
for christ only, who is King of Kings and Lord of lords hath this immortality, 1 Tim. 6. 16. which is bestowed upon us by Way of reward through christ our Saviour, whereby our nature is ingrasted in the divine nature of the second immortality;
For, by him, this mortall must put on immortality, this corruptible incorruption, for Christ swallowed up death in victorie, saying Death, where is thy sting? Hell, where is thy victorie? 1 Cor. 15. 45. Man was not immortall by himself,
For, by him, this Mortal must put on immortality, this corruptible incorruption, for christ swallowed up death in victory, saying Death, where is thy sting? Hell, where is thy victory? 1 Cor. 15. 45. Man was not immortal by himself,
In the state of his innocencie he had heat and moisture, which God breathed into him when he breathed life, chap. 2. 7. and therefore man needed even then food to preserve heat and moisture.
In the state of his innocence he had heat and moisture, which God breathed into him when he breathed life, chap. 2. 7. and Therefore man needed even then food to preserve heat and moisture.
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He visiteth the Earth and watereth it, be maketh it very rich, and for men he prepareth corne, Psal. 65. 9 And he saith unto man Deut. 28. 4. and 5. That if he obey God, blessed shall be the fruit of his body, the fruit of his ground, the fruit of his cattel;
He Visiteth the Earth and Waters it, be makes it very rich, and for men he Prepareth corn, Psalm 65. 9 And he Says unto man Deuteronomy 28. 4. and 5. That if he obey God, blessed shall be the fruit of his body, the fruit of his ground, the fruit of his cattle;
or he that serveth? is not he that sitteth at the Table? And I am among you (saith Christ) as he that serveth, Luke 22. 27. God the great Jehovah ministreth unto man all that he needeth.
or he that serves? is not he that Sitteth At the Table? And I am among you (Says christ) as he that serves, Lycia 22. 27. God the great Jehovah Ministereth unto man all that he needs.
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God will strengthen him upon the bed of sorrow, and turn all his bed in his sicknesse then will God send him comfort, Psal. 41. 3. Thus much of Ecce, behold.
God will strengthen him upon the Bed of sorrow, and turn all his Bed in his sickness then will God send him Comfort, Psalm 41. 3. Thus much of Ecce, behold.
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for he saith not Ecce do, but Ecce dedi, as much as to say, Oh man before you were born I provided for you all herbs and all trees, I respected you before you were, I had you in minde in all the dayes of the Creation;
for he Says not Ecce doe, but Ecce dedi, as much as to say, O man before you were born I provided for you all herbs and all trees, I respected you before you were, I had you in mind in all the days of the Creation;
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Fecit, quae fecit omnia pro homine Deus before he said faciamus hominem; he made all things for man before that he made man, which sheweth Gods care and fatherly love he bare to men even before man was.
Fecit, Quae fecit omnia Pro homine Deus before he said Faciamus hominem; he made all things for man before that he made man, which shows God's care and fatherly love he bore to men even before man was.
What shall I say hereof more but this, Amor Dei erga hominem est antiquior homine. He giveth unto man every herb having seed every tree having fruit, bearing seed;
What shall I say hereof more but this, Amor Dei Erga hominem est Antiquior homine. He gives unto man every herb having seed every tree having fruit, bearing seed;
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Eliah was fed by the Angell with a cake baked on the coals, and a pot of water, 1 Kings 19. 6. yet in the strength of that meat walked he fourty dayes and fourty nights.
Elijah was fed by the Angel with a cake baked on the coals, and a pot of water, 1 Kings 19. 6. yet in the strength of that meat walked he fourty days and fourty nights.
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Virgo terrae fuit herba, blood corrupted the Earth, all meats are but obsonia, but sawce, in respect of bread, which is the comfort of the heart if we be thankfull;
Virgo terrae fuit herba, blood corrupted the Earth, all Meats Are but obsonia, but sauce, in respect of bred, which is the Comfort of the heart if we be thankful;
for otherwise, though God give us our desire, yet will he send leannesse into our soul, Psal. 106. 15. By simples at this day the Physitions use to restore health.
for otherwise, though God give us our desire, yet will he send leanness into our soul, Psalm 106. 15. By simples At this day the Physicians use to restore health.
and much goods layed up for many yeers, when that even in the same night they should fetch away his soul? Then whose were those things which he had provided? Dedi vobis ut sint in escam, There is the fruition.
and much goods laid up for many Years, when that even in the same night they should fetch away his soul? Then whose were those things which he had provided? Dedi vobis ut sint in escam, There is the fruition.
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for when God shall break the staffe of bread, men shall eate and not be satisfied, Levit. 26. 26. Sometimes also the men of this world have their portion in this life, they have their bellies filled with Gods hidden treasure, Psal. 17. 14. It is Gods curse to have sown much and bring in little, to eat and not to have enough, to drink and not to be filled, to be cloathed and not to be warm, Aggey 1. 6. The third benefit in meat is, that it nourisheth, While the flesh was yet between their teeth,
for when God shall break the staff of bred, men shall eat and not be satisfied, Levit. 26. 26. Sometime also the men of this world have their portion in this life, they have their bellies filled with God's hidden treasure, Psalm 17. 14. It is God's curse to have sown much and bring in little, to eat and not to have enough, to drink and not to be filled, to be clothed and not to be warm, Age 1. 6. The third benefit in meat is, that it Nourishes, While the Flesh was yet between their teeth,
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For though that Daniel and his fellows did eat pulse and drink water for ten dayes, yet at the end of the ten dayes they were fairer and in better liking than they which did eat of the portion of the Kings allowance, Daniel 1. 15. God hath created meats to be received with giving of thanks,
For though that daniel and his Fellows did eat pulse and drink water for ten days, yet At the end of the ten days they were Fairer and in better liking than they which did eat of the portion of the Kings allowance, daniel 1. 15. God hath created Meats to be received with giving of thanks,
Omnibus autem Bestiis Terrae, & omnibus Volucribus Coeli, omnibusque Reptantibus super Terram, in quibus est anima vivens, dedi omnes Herbas virides ad comedendum: & fuit ita.
Omnibus autem Bestiis Terrae, & omnibus Volucribus Coeli, omnibusque Reptantibus super Terram, in quibus est anima Living, dedi omnes Herbas virides ad comedendum: & fuit ita.
A theef is ill, an halter is ill, joyn both together they are good, that is, bonum justitiae. Good things joyned together, having their Captain, are very good:
A thief is ill, an halter is ill, join both together they Are good, that is, bonum justitiae. Good things joined together, having their Captain, Are very good:
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The Lord all things hath made (saith Salomon ) for his own sake; yea even the wicked for the day of evill, Prov. 16. 4. so that God hath made caetera propter vos, the other Creatures for you;
The Lord all things hath made (Says Solomon) for his own sake; yea even the wicked for the day of evil, Curae 16. 4. so that God hath made caetera propter vos, the other Creatures for you;
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to them that dispose their way aright God will shew his salvation, Psal. 50. 21. This is a rumination and a consideration of our works, which are unperfect, to reform them,
to them that dispose their Way aright God will show his salvation, Psalm 50. 21. This is a rumination and a consideration of our works, which Are unperfect, to reform them,
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:
There Are two good things come from man, the one in 2 Pet. 1. 9. Knowledge, temperance, love, etc. The other in the 4. to the Philippians 14. to communicate to the afflicted:
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.
God, before man was, observed the days and the number, but Here he Delivereth unto man the Calendar of times, which we have received and shall be received to the world's end.
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:
but to conclude with the excellent saying of Saint Austin: Requiescit Deus in homine, ut homo in God requiescat, God took his rest in man, that man might take his rest for ever with God:
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;
IN the course of the former Chapter, ever we have seen the closing up of every days work to have this usual and ordinary return, & dixit Deus. Now the seventh day being come, we Are not to look for the old usual dixit, but for a new course of speaking and manner of dealing;
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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.
and Therefore now need no more to command any thing Else to be made, Because Heaven and Earth and all the fullness of them, Are thus perfectly done and finished.
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In the first, The Holy Ghost standeth upon the perfection of Gods works. In the second he sheweth, That having perfectly finished all, he gave himself to rest.
In the First, The Holy Ghost Stands upon the perfection of God's works. In the second he shows, That having perfectly finished all, he gave himself to rest.
for the Earth lacked, and therefore looked for her possessor, which was man, who carried therefore the Earth in his name, that he might shew that the earth depended on him;
for the Earth lacked, and Therefore looked for her possessor, which was man, who carried Therefore the Earth in his name, that he might show that the earth depended on him;
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There was Urim, as the Hebrews say, but there was not Thummim: i. there was light, but there was not the perfection of light. Thus then were the Heavens and the Earth perfected;
There was Urim, as the Hebrews say, but there was not Thummim: i. there was Light, but there was not the perfection of Light. Thus then were the Heavens and the Earth perfected;
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That a thing be made perfect, there are required two degrees of perfection, which are opposite to the double imperfection, spoken of in the former Chapter, called Tohu, Tobohu, the one being an outward perfection opposite to barrennesse and emptinesse without:
That a thing be made perfect, there Are required two Degrees of perfection, which Are opposite to the double imperfection, spoken of in the former Chapter, called Tohu, Tobohu, the one being an outward perfection opposite to Barrenness and emptiness without:
The one is called perfectio NONLATINALPHABET which is integritas partium, when all the parts are orderly in a comely proportion framed and well set together.
The one is called Perfection which is integritas partium, when all the parts Are orderly in a comely proportion framed and well Set together.
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The other outward perfection is NONLATINALPHABET, that is, a due supply of decent furniture, and the accessory of needfull ornaments which being added it is also outwardly perfect;
The other outward perfection is, that is, a due supply of decent furniture, and the accessory of needful Ornament which being added it is also outwardly perfect;
but so long as there is nakednesse, there is yet a defect and want outwardly: But being adorned with jewels and apparel, it hath then the outward perfection also.
but so long as there is nakedness, there is yet a defect and want outwardly: But being adorned with Jewels and apparel, it hath then the outward perfection also.
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Whereupon the question is, Why Moses doth expresse the fullnesse of Heaven and Earth, and the furniture and implements thereof, by this comparative name of Armies?
Whereupon the question is, Why Moses does express the fullness of Heaven and Earth, and the furniture and implements thereof, by this comparative name of Armies?
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Indeed if we consider the form of Heaven, the Prophet saith, It is as a Tent spread abroad, Esay 40. 22. In regard of which, the furniture which is under it is fitly compared to Armies and Bands, or Troops, to inhabit it.
Indeed if we Consider the from of Heaven, the Prophet Says, It is as a Tent spread abroad, Isaiah 40. 22. In regard of which, the furniture which is under it is fitly compared to Armies and Bans, or Troops, to inhabit it.
Fourthly, There is a higher regard, which is of God the chief and supreme head or Emperor, in which respect God is called, The Lord of Hosts, Exod. 15. 3. Therefore,
Fourthly, There is a higher regard, which is of God the chief and supreme head or Emperor, in which respect God is called, The Lord of Hosts, Exod 15. 3. Therefore,
For if God send out his swift watchword, all Creatures doe carefully obey and muster themselves to doe his will, Psal. 147. 15. If he doe but hisse or whistle, they come out and set forward, Esay 7. 18. And for retreat, Mark 4. 39. if he say Peace, and be still, the windes cease, are still, and goe no further.
For if God send out his swift watchword, all Creatures do carefully obey and muster themselves to do his will, Psalm 147. 15. If he do but hiss or whistle, they come out and Set forward, Isaiah 7. 18. And for retreat, Mark 4. 39. if he say Peace, and be still, the winds cease, Are still, and go no further.
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Last of all, because if they had been expressed by the term of apparel or furniture, it might have been thought that all things had been made for pleasure:
Last of all, Because if they had been expressed by the term of apparel or furniture, it might have been Thought that all things had been made for pleasure:
Also wheresoever mention is made of an Army, there is implyed an Enemie, which therefore giveth some occasion out of this, to gather the fall of Angels, which Heavenly Creatures are made not only to serve ad muniendum, sed ad puniendum, for the benefit of the good,
Also wheresoever mention is made of an Army, there is employed an Enemy, which Therefore gives Some occasion out of this, to gather the fallen of Angels, which Heavenly Creatures Are made not only to serve ad muniendum, sed ad puniendum, for the benefit of the good,
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The first are in the uppermost Heavens, in which are the Angels, which being spirits are called, by implication, Heavenly Souldiers or Gods host, as Jacob in the old Testament called them, Gen. 32. 2. and St. Luke in the new Testament 2. 13. These are the first order, which have the name of an Host;
The First Are in the uppermost Heavens, in which Are the Angels, which being spirits Are called, by implication, Heavenly Soldiers or God's host, as Jacob in the old Testament called them, Gen. 32. 2. and Saint Luke in the new Testament 2. 13. These Are the First order, which have the name of an Host;
concerning which celestial Creatures we read that they are 〈 ◊ 〉 Psal. 104. 4. and fitly compared to Soldiers, in respect of their service and ministry, Heb. 1. 14. and also in respect of their multitude, Psal. 68 17. and Dan. 7. 10. And in the New Testament, Matth. 26. 53. Christ speaketh of twelve Legions which surpasseth the greatest Host that ever was.
Concerning which celestial Creatures we read that they Are 〈 ◊ 〉 Psalm 104. 4. and fitly compared to Soldiers, in respect of their service and Ministry, Hebrew 1. 14. and also in respect of their multitude, Psalm 68 17. and Dan. 7. 10. And in the New Testament, Matthew 26. 53. christ speaks of twelve Legions which Surpasses the greatest Host that ever was.
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Also in respect of their power, they deserve the same name, 2 Thes. 1. 7. Also in respect of their wisdome for policie, 2 Sam. 14. 20. these are continually present and affistant with God, Job 1. 6. 1 King. 22. 19. And God doth send and imploy them to our service, Gen. 28. 12. and are often messengers between God and man;
Also in respect of their power, they deserve the same name, 2 Thebes 1. 7. Also in respect of their Wisdom for policy, 2 Sam. 14. 20. these Are continually present and affistant with God, Job 1. 6. 1 King. 22. 19. And God does send and employ them to our service, Gen. 28. 12. and Are often messengers between God and man;
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and their care and charge is not only to look to whole Countries and Nations, Joshua 5. 14. as of Israel, and Dan. 10. 13. of Persia and Grecia, but also of singular persons,
and their care and charge is not only to look to Whole Countries and nations, joshua 5. 14. as of Israel, and Dan. 10. 13. of Persiam and Greece, but also of singular Persons,
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as St. Peter had his Angel, Act. 12. 15. So had Agar, Gen. 16. 7, 8. And little Children had their Angels, Matth. 18. 10. Abrahams servant an Angel, Gen. 24. 7. and Tobias an Angell.
as Saint Peter had his Angel, Act. 12. 15. So had Agar, Gen. 16. 7, 8. And little Children had their Angels, Matthew 18. 10. Abrahams servant an Angel, Gen. 24. 7. and Tobias an Angel.
Having their charge generally of Countries, and especially of several men, it followeth consequently, that they are present with us and about us, Preach. 5. 5. In which regard we must take heed to our behaviour propter Angelos, 1 Cor. 11. 10.
Having their charge generally of Countries, and especially of several men, it follows consequently, that they Are present with us and about us, Preach. 5. 5. In which regard we must take heed to our behaviour propter Angels, 1 Cor. 11. 10.
And as they serve to further us in good things, so doe they hinder some men in bad courses and enterprises, Numb. 22. 31. as they did Balaam: And they doe rejoyce if we prevail in that which is good, Luke 15. 10. And the last service they perform, is to carry and convey us into Abrahams bosome, Luke 16. 22. Now touching their militarie service, they doe pitch their Camp about the Godly ad muniendum for defence, Psal. 34. 7. and ad puniendum they doe pursue and scatter the wicked.
And as they serve to further us in good things, so do they hinder Some men in bad courses and enterprises, Numb. 22. 31. as they did balaam: And they do rejoice if we prevail in that which is good, Lycia 15. 10. And the last service they perform, is to carry and convey us into Abrahams bosom, Lycia 16. 22. Now touching their military service, they do pitch their Camp about the Godly ad muniendum for defence, Psalm 34. 7. and ad puniendum they do pursue and scatter the wicked.
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They are in Cherubins spreading their wings over the good, Exed. 25. 22. and 〈 ◊ 〉 out a fiery sword against the evill, Gen. 3. 24. There is friendship and fidelity to the one,
They Are in Cherubim spreading their wings over the good, Exceed. 25. 22. and 〈 ◊ 〉 out a fiery sword against the evil, Gen. 3. 24. There is friendship and Fidis to the one,
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So they served for Elishaes protection and defence, 2 Kings 6. 17. and for opposition and defiance to the Enemies of God, Esay 37. 36. We see both together, Gen. 19. 15. they defend Lot and 〈 ◊ 〉 Sodom: And Acts 12. 7, 8, 9. the same Angell which delivered 〈 ◊ 〉 out of 〈 ◊ 〉 smote Herod with the disease of the worms, that he died.
So they served for Elisha's protection and defence, 2 Kings 6. 17. and for opposition and defiance to the Enemies of God, Isaiah 37. 36. We see both together, Gen. 19. 15. they defend Lot and 〈 ◊ 〉 Sodom: And Acts 12. 7, 8, 9. the same Angel which Delivered 〈 ◊ 〉 out of 〈 ◊ 〉 smote Herod with the disease of the worms, that he died.
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Touching the nether Heavens, The Host of the firm ament is the celestial bodies, Deut. 17. 3. for so are the Starres and the Planets called, Act. 7. 43, 44. And their Militarie service is, Judg. 5. 20. to fight in their courses against Gods enemies.
Touching the neither Heavens, The Host of the firm ament is the celestial bodies, Deuteronomy 17. 3. for so Are the Stars and the Planets called, Act. 7. 43, 44. And their Military service is, Judges 5. 20. to fight in their courses against God's enemies.
for the Winde (though it be but a puffe of Aire) yet when God doth stirre it, it hath such a militarie and violent force, both on the Seas, Psal. 48. 7. and also on the Land, 1 Kings 19. 11. Job 1. 19.
for the Wind (though it be but a puff of Air) yet when God does stir it, it hath such a military and violent force, both on the Seas, Psalm 48. 7. and also on the Land, 1 Kings 19. 11. Job 1. 19.
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Leave the body of the Aire, and goe to the furniture of it, There shall you see that God hath his store-house of Snow and Hail, Job 38. 22. both for reward of the good,
Leave the body of the Air, and go to the furniture of it, There shall you see that God hath his storehouse of Snow and Hail, Job 38. 22. both for reward of the good,
and revenge of the wicked, for from thence came fire and brimstone on Sodom, Gen. 19. 24. and from thence came the storm of Haile upon the Egyptians, Exod. 9. 22. &c.
and revenge of the wicked, for from thence Come fire and brimstone on Sodom, Gen. 19. 24. and from thence Come the storm of Hail upon the egyptians, Exod 9. 22. etc.
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If you come to the fowls of the Aire, they are Gods Armie, for our good to feed us, 1 King 17. 6. or else for our punishment, to feed upon us, Ezech. 39. 4.
If you come to the fowls of the Air, they Are God's Army, for our good to feed us, 1 King 17. 6. or Else for our punishment, to feed upon us, Ezekiel 39. 4.
but in his Army of little poor Flies which are in the Aire, Exod. 8. 24. and his swarms of Hornets, Deut. 7. 20. for by them he can compell People to forsake and leave their Land and dwelling places.
but in his Army of little poor Flies which Are in the Air, Exod 8. 24. and his swarms of Hornets, Deuteronomy 7. 20. for by them he can compel People to forsake and leave their Land and Dwelling places.
Let us come to his Armies on Earth and Waters, And first concerning the Waters, doe not we see, Gen. 7. 21. that there were such huge Armies thereof, that at Gods commandement they overflowed the whole Earth:
Let us come to his Armies on Earth and Waters, And First Concerning the Waters, do not we see, Gen. 7. 21. that there were such huge Armies thereof, that At God's Commandment they overflowed the Whole Earth:
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That they drowned the Egyptians, Exod. 14. 27. And the Whales in the Waters are Gods Host to devoure Jonas, Jon. 1. 17. Yea, to leave the great Army of Whales,
That they drowned the egyptians, Exod 14. 27. And the Whale's in the Waters Are God's Host to devour Jonah, Jon. 1. 17. Yea, to leave the great Army of Whale's,
and come to the Army of Frogs which God hath in the Waters, where you shall see, that God hath such great power in these weak things, that they can annoy the mightiest Kingdomes upon Earth, Exod. 8. 14.
and come to the Army of Frogs which God hath in the Waters, where you shall see, that God hath such great power in these weak things, that they can annoy the Mightiest Kingdoms upon Earth, Exod 8. 14.
For the Earth it self, that can swallow up Gods enemies, Numb. 16. 32. And on the Earth you may take the Lyons for a strong Army, 2 Kings 17. 25. but his power is most of all seen in the weak Host of Grashoppers, Exod. 10. 14. and of Locusts and Caterpillers, Joel 2. 25. Yea, of Lice he can make such an Army, that, &c. Exod. 8. 16, 17.
For the Earth it self, that can swallow up God's enemies, Numb. 16. 32. And on the Earth you may take the Lyons for a strong Army, 2 Kings 17. 25. but his power is most of all seen in the weak Host of Grasshoppers, Exod 10. 14. and of Locusts and Caterpillars, Joel 2. 25. Yea, of Lice he can make such an Army, that, etc. Exod 8. 16, 17.
as the Field, Lists or Tiltyard, to trye masteries or to fight in, against Gods enemies 1 Pet. But the Heavens and Firmament he made as, locum triumphi, that is, the Court to triumph in:
as the Field, Lists or Tiltyard, to try masteries or to fight in, against God's enemies 1 Pet. But the Heavens and Firmament he made as, locum Triumphi, that is, the Court to triumph in:
there is nothing else perfect now, the Heavens are called often imperfect, Levit. 26. 19. The Ayre is infectious, the Seas dangerous, the Earth also groweth in her imperfections;
there is nothing Else perfect now, the Heavens Are called often imperfect, Levit. 26. 19. The Air is infectious, the Seas dangerous, the Earth also grows in her imperfections;
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The reason of it is, because the Captain and Lieutenant [ man ] being set to resist the enemy Satan, grew in a league and conspiracy with him against God,
The reason of it is, Because the Captain and Lieutenant [ man ] being Set to resist the enemy Satan, grew in a league and Conspiracy with him against God,
Yet that perfection of nature being lost (see the unspeakable mercy of God) we have another new perfection 2 Cor. 5. 17. in Christ, In whom we are made new creatures:
Yet that perfection of nature being lost (see the unspeakable mercy of God) we have Another new perfection 2 Cor. 5. 17. in christ, In whom we Are made new creatures:
So in the sixt age of the World, Christ came and made his Consummatum est, which is the second perfection of redemption, at which time as St. Peter saith all things lost by nature shall be restored by grace.
So in the sixt age of the World, christ Come and made his Consummatum est, which is the second perfection of redemption, At which time as Saint Peter Says all things lost by nature shall be restored by grace.
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It is the right order to work and labour still, untill we have attained to the perfection of our work, which done, it is reason we should leave off and rest;
It is the right order to work and labour still, until we have attained to the perfection of our work, which done, it is reason we should leave off and rest;
and Gods works now being so, having that perfection within which is called NONLATINALPHABET, the fit joyning and knitting together of parts and NONLATINALPHABET, which is the furnishing and adorning of the parts,
and God's works now being so, having that perfection within which is called, the fit joining and knitting together of parts and, which is the furnishing and adorning of the parts,
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But Moses telleth us, that as God is not defective in his works, so he is not excessive, sed manum detorquet, when all was perfect he stayed his hand, gave over his work and betook himself to rest.
But Moses Telleth us, that as God is not defective in his works, so he is not excessive, sed manum detorquet, when all was perfect he stayed his hand, gave over his work and betook himself to rest.
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If he be Alpha, i. the beginning of a thing, he will be Omega, that is, bring it to a happie and perfect end, Revel. 1. 8. But with man it is otherwise, he beginneth many things which he finisheth not:
If he be Alpha, i. the beginning of a thing, he will be Omega, that is, bring it to a happy and perfect end, Revel. 1. 8. But with man it is otherwise, he begins many things which he finisheth not:
Or else, if they be 〈 ◊ 〉 in their purpose, their strength faileth them before they can effect it, Psal. 21. 11. They imagine such a devise which they are not able to bring to passe,
Or Else, if they be 〈 ◊ 〉 in their purpose, their strength Faileth them before they can Effect it, Psalm 21. 11. They imagine such a devise which they Are not able to bring to pass,
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If God saith he will doe any thing, Quis impediet? he would know Who can let or hinder it? Esay 43. 13. Therefore this is our comfort which Moses saith Deut. 32. 4. Omne opus Dei perfectum: And therfore if he hath begun any good work in us, he will throughly finish it in the end, Phil. 1. 6. Wherefore let us also,
If God Says he will do any thing, Quis impediet? he would know Who can let or hinder it? Isaiah 43. 13. Therefore this is our Comfort which Moses Says Deuteronomy 32. 4. Omne opus Dei perfectum: And Therefore if he hath begun any good work in us, he will thoroughly finish it in the end, Philip 1. 6. Wherefore let us also,
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and having well done one thing, we must not then and there leave off and start aside like a broken bow from doing any more, Psal. 78. 57. for God ceaseth not, he never giveth over dixit, fecit, untill the return came, & fuit sic, & perfecit.
and having well done one thing, we must not then and there leave off and start aside like a broken bow from doing any more, Psalm 78. 57. for God ceases not, he never gives over dixit, fecit, until the return Come, & fuit sic, & perfecit.
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which is not the manner of men, who in good things are as a Snayle, Psal. 58. 8. Seeing God then within seven dayes finished omnia opera sua, his great works of Creation, what a shame it is that we cannot finish our opuscula, a few small good things in many yeers.
which is not the manner of men, who in good things Are as a Snail, Psalm 58. 8. Seeing God then within seven days finished omnia opera sua, his great works of Creation, what a shame it is that we cannot finish our opuscula, a few small good things in many Years.
Now in that he saith Opus suum quod fecerat, Agustine noteth it, because there are some men which doe brag of opus suum, but they cannot boast of quod fecerant, because there are some which doe not only build upon another mans foundation (which St. Paul would not doe) but also upon another mans Timber and Stones too,
Now in that he Says Opus suum quod fecerat, Augustine notes it, Because there Are Some men which do brag of opus suum, but they cannot boast of quod fecerant, Because there Are Some which do not only built upon Another men Foundation (which Saint Paul would not do) but also upon Another men Timber and Stones too,
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but he rested from his works, and not absolutely from every work, but only from the works which he had created, that is, from creating any more things, from the works of creation he rested a novis condendis, sed non a veteribus conservandis;
but he rested from his works, and not absolutely from every work, but only from the works which he had created, that is, from creating any more things, from the works of creation he rested a Novis condendis, sed non a veteribus conservandis;
And in that respect David saith, Lift up the light of thy countenance, as if God were our candle, who being taken away, our life and light is clean put out,
And in that respect David Says, Lift up the Light of thy countenance, as if God were our candle, who being taken away, our life and Light is clean put out,
As we say of the Father, so we say of the Sonne, which is the word of God, Psal. 33. 9. He commanded and they were made, there is creation, He said the word and they stood fast:
As we say of the Father, so we say of the Son, which is the word of God, Psalm 33. 9. He commanded and they were made, there is creation, He said the word and they stood fast:
yea for things most casuall as Lots and Chances which are attributed to fortune, Prov. 16. 33. Even that is ruled by the Lord God, Act. 1. 26. The Lot of Matthias and Joseph called Barsabas is cast into the Lap,
yea for things most casual as Lots and Chances which Are attributed to fortune, Curae 16. 33. Even that is ruled by the Lord God, Act. 1. 26. The Lot of Matthias and Joseph called Barsabbas is cast into the Lap,
one of them is killed with a stone falling on him, of such a chance God saith, Ego Dominus extuli illum hominem, Exod. 21. 13. So that God hath his stroke even in ordering such things? If this be so,
one of them is killed with a stone falling on him, of such a chance God Says, Ego Dominus extuli Ilum hominem, Exod 21. 13. So that God hath his stroke even in ordering such things? If this be so,
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and considereth that there is none of them good, Psal. 14. 2. And God hath not only, Librum rerum creatarum, Psal. 139. 16. But he hath a register verborum & factorum, of words and deeds also, Mal. 3 16. And that we may know not our being only,
and Considereth that there is none of them good, Psalm 14. 2. And God hath not only, Librum rerum creatarum, Psalm 139. 16. But he hath a register verborum & factorum, of words and Deeds also, Malachi 3 16. And that we may know not our being only,
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As for Gods rest after That he had made all things for himself, Prov. 16. 4. Then did he introire in regnum suum, Heb. 4. 10. So that he went out of his rest for our sakes,
As for God's rest After That he had made all things for himself, Curae 16. 4. Then did he introire in Kingdom suum, Hebrew 4. 10. So that he went out of his rest for our sakes,
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for he had no need of these things, for he had most perfect rest in his own glory, which he had before the World was made, John 17. 5. into that rest then he now returned.
for he had no need of these things, for he had most perfect rest in his own glory, which he had before the World was made, John 17. 5. into that rest then he now returned.
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then it is much more meet now, That man should goe forth to his labor untill the evening, Psal. 104. 23. They which are not in labore hominum, Psal. 73. But lye on their beds imagining mischief, Pro. 26. 14. They shall not rest in the Lord,
then it is much more meet now, That man should go forth to his labour until the evening, Psalm 104. 23. They which Are not in labour hominum, Psalm 73. But lie on their Beds imagining mischief, Pro 26. 14. They shall not rest in the Lord,
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because God made them for good works to walk in them, Ephes. 2. vers. 10. There are a number of superfluous Creatures, as one calleth the idle ones, of whom if we should demand, What is thy calling or work? They cannot say, we are exercised in the works of men;
Because God made them for good works to walk in them, Ephesians 2. vers. 10. There Are a number of superfluous Creatures, as one calls the idle ones, of whom if we should demand, What is thy calling or work? They cannot say, we Are exercised in the works of men;
but Peter, and the rest could not watch, one hour, to pray with Christ, Mark. 14. 37. &c. Non habemus, tantum perseverantiae in bono, quantum constantiae in malo.
but Peter, and the rest could not watch, one hour, to pray with christ, Mark. 14. 37. etc. Non habemus, Tantum perseverantiae in Bono, quantum constantiae in Malo.
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Husbandmen in their works for earthly things are earnest, they follow his counsell, Preach. 11. 6. Not to cease sowing from the morning untill the evening, but will make an end;
Husbandmen in their works for earthly things Are earnest, they follow his counsel, Preach. 11. 6. Not to cease sowing from the morning until the evening, but will make an end;
but in the works of God, we cannot follow his counsell, 9. 9. to doe all that thou takest in hand with all thy power and strength, quicquid agis instanter age, saith one,
but in the works of God, we cannot follow his counsel, 9. 9. to doe all that thou Takest in hand with all thy power and strength, quicquid Agis instanter age, Says one,
nor his eye-lids to take any rest, untill he had found out a place for Gods Arke, Psal. 132. 2, 3. &c. Now we are come to the last point, which is the proportion between work and rest;
nor his eyelids to take any rest, until he had found out a place for God's Ark, Psalm 132. 2, 3. etc. Now we Are come to the last point, which is the proportion between work and rest;
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we should use rest as a sauce, and labor as our meat, Job. 4. 34. And we know there is great odds and difference between the dishes, in which they are served;
we should use rest as a sauce, and labour as our meat, Job. 4. 34. And we know there is great odds and difference between the Dishes, in which they Are served;
The last use which we are to make of this, is that which the Apostle gathereth out of the Heb. 4. 10. As God did rest from his works, so let us from ours:
The last use which we Are to make of this, is that which the Apostle gathereth out of the Hebrew 4. 10. As God did rest from his works, so let us from ours:
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we must esteem our righteousnesses and best works as filthy rags, Esay 64. 6. Yea as very dung, Phil. 3. 8. And say as Job did, Job 9. 28. Verebar opera mea: thus we must rest from our own works,
we must esteem our Righteousness and best works as filthy rags, Isaiah 64. 6. Yea as very dung, Philip 3. 8. And say as Job did, Job 9. 28. I feared opera mea: thus we must rest from our own works,
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because there is no safety or quietnesse in them, but leave our own righteousnesse, that we may rest in Christ and in the works he hath wrought for us.
Because there is no safety or quietness in them, but leave our own righteousness, that we may rest in christ and in the works he hath wrought for us.
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And great reason it is, that we should only and wholly rest in him, Act. 17. 28. Quoniam in ipso movemur, therefore requiescamus in illo, if he be Lord of hoasts, that is, of all works;
And great reason it is, that we should only and wholly rest in him, Act. 17. 28. Quoniam in ipso movemur, Therefore requiescamus in illo, if he be Lord of hosts, that is, of all works;
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then let him be to us the Lord of Sabbath also, both are noted in this preposition ( in ) for seeing our work and labor in this life is in Deum, 1 Cor. 15. 10. Therefore let our rest,
then let him be to us the Lord of Sabbath also, both Are noted in this preposition (in) for seeing our work and labour in this life is in God, 1 Cor. 15. 10. Therefore let our rest,
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This third verse containing in it, the dedication or sanctifying of that most wonderfull and beautifull work of the whole World, and all things therein contained:
This third verse containing in it, the dedication or sanctifying of that most wonderful and beautiful work of the Whole World, and all things therein contained:
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though they were fully made, as we may see, for Temples, 2 Chron. 7. 1. and for houses, Deut. 50. 5. So we are to conceive of the frame of heaven and of earth,
though they were Fully made, as we may see, for Temples, 2 Chronicles 7. 1. and for houses, Deuteronomy 50. 5. So we Are to conceive of the frame of heaven and of earth,
for though God blessed and sanctified the Sabbath: yet benedictio Sabati, tranfit, super observantes Sabati: As the Fathers say, by which means, the blessing came to man.
for though God blessed and sanctified the Sabbath: yet Benediction Sabbath, tranfit, super Observants Sabbath: As the Father's say, by which means, the blessing Come to man.
before spoken of, wherefore this is the performance of that word of God, Gen. 1. 27. Let us make man in our Image that is, let us make him a holy and a happy one,
before spoken of, Wherefore this is the performance of that word of God, Gen. 1. 27. Let us make man in our Image that is, let us make him a holy and a happy one,
for man by Gods blessed work coming to holinesse in this life, shall thereby aspire to eternall happynesse in the life to come 2 Pet. 1. 〈 ◊ 〉 & 11. There are two parts of this verse, the first containeth the blessing and sanctifying of the Sabbath:
for man by God's blessed work coming to holiness in this life, shall thereby aspire to Eternal happiness in the life to come 2 Pet. 1. 〈 ◊ 〉 & 11. There Are two parts of this verse, the First Containeth the blessing and sanctifying of the Sabbath:
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then labor and work, for this is truly affirmed, both of God and godly men (of the Sabbath,) which that heathen man said of himself, Nunquam minus otiosus quam cum otiosus fui:
then labour and work, for this is truly affirmed, both of God and godly men (of the Sabbath,) which that heathen man said of himself, Never minus Idle quam cum Idle fui:
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Of which Jobs wife had skill, Benedictus Deus in donis suis, Job 3. 9. Which is Oses blessednesse, Benedictus dominus quo ditati sumus, But the world hath no feeling of St. Pauls blessings, which are spirituall, who saith blessed be God which made us rich in all spirituall riches in Christ.
Of which Jobs wife had skill, Benedictus Deus in donis suis, Job 3. 9. Which is Oses blessedness, Benedictus dominus quo ditati sumus, But the world hath no feeling of Saint Paul's blessings, which Are spiritual, who Says blessed be God which made us rich in all spiritual riches in christ.
For as the temporal and corporal use of the six dayes is ad cultum corporis, so this spiritual use of the seventh day is ad cultum animae, that so having blessings provided both for body and soul, we may by both kindes of blessings come unto God, in whose presence is the fullnesse of joy and blessednesse for ever, Psal. 70. 4. Touching the blessing of the Sabath, We say that thing is blessed of God, to which God vouchsafeth some peculiar or special favour.
For as the temporal and corporal use of the six days is and cultum corporis, so this spiritual use of the seventh day is ad cultum Spirits, that so having blessings provided both for body and soul, we may by both Kinds of blessings come unto God, in whose presence is the fullness of joy and blessedness for ever, Psalm 70. 4. Touching the blessing of the Sabbath, We say that thing is blessed of God, to which God vouchsafeth Some peculiar or special favour.
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It was the strife between Esau and Jacob, because of the blessing, that is, the superiority, Gen. 27. 37. Therefore this day having the special blessing, is by it made the head and chief day of the week.
It was the strife between Esau and Jacob, Because of the blessing, that is, the superiority, Gen. 27. 37. Therefore this day having the special blessing, is by it made the head and chief day of the Week.
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so consequently ensueth for the sanctifying of any thing the appropriation of it to Gods holy uses, to the which he hath appointed it, Levit. 27. 28. as the sanctified Instruments of the Temple must not serve to any other uses,
so consequently ensueth for the sanctifying of any thing the appropriation of it to God's holy uses, to the which he hath appointed it, Levit. 27. 28. as the sanctified Instruments of the Temple must not serve to any other uses,
And as St. Paul saith, Omnia munda mundis, Titus, 1. 15. so we may say, Omnia sunt sancta sanctis; and therefore all things being holy to him which is holiest of all, it is sure that he sanctified it not for himself.
And as Saint Paul Says, Omnia munda mundis, Titus, 1. 15. so we may say, Omnia sunt sancta sanctis; and Therefore all things being holy to him which is Holiest of all, it is sure that he sanctified it not for himself.
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but a spiritual use also, as David had, Psal. 143. 5. Recogitavi, or, recordatus sum omnia opera tua, that is, it should be our delight and pleasure to call to minde again and again his bounty and magnificence in his works, that blessing him for these benefits, we may be blessed of him for ever in the world to come.
but a spiritual use also, as David had, Psalm 143. 5. Recogitavi, or, recordatus sum omnia opera tua, that is, it should be our delight and pleasure to call to mind again and again his bounty and magnificence in his works, that blessing him for these benefits, we may be blessed of him for ever in the world to come.
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Thus we see the dependence of this work and the counsel of God therein, to the end that this counsell of God may prosper and succeed well, that we may have fit occasion to call to minde his works, to blesse him for it,
Thus we see the dependence of this work and the counsel of God therein, to the end that this counsel of God may prosper and succeed well, that we may have fit occasion to call to mind his works, to bless him for it,
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It was requisite and necessarie that God should take order to appoint a time, in which (setting aside all other worldly duties of our calling, we should only and wholly,
It was requisite and necessary that God should take order to appoint a time, in which (setting aside all other worldly duties of our calling, we should only and wholly,
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as much as our weak nature can suffer) apply our selves to this Christian duty of meditation and serving God, which here is set down to be the seventh day, in which circumstance of time we have four things to consider.
as much as our weak nature can suffer) apply our selves to this Christian duty of meditation and serving God, which Here is Set down to be the seventh day, in which circumstance of time we have four things to Consider.
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For the first we see, That reason consenteth to that which Salomon saith, Preach. 8. 6. That there is an appointed time for every action under the Sunne, but especially 〈 ◊ 〉 it be a matter of weight and serious businesse indeed.
For the First we see, That reason consenteth to that which Solomon Says, Preach. 8. 6. That there is an appointed time for every actium under the Sun, but especially 〈 ◊ 〉 it be a matter of weight and serious business indeed.
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For if we should not have a certain time appointed to us, we of our selves are so carelesse, that we would make accompt of very few dayes or none at all, to sanctifie unto the Lords worship.
For if we should not have a certain time appointed to us, we of our selves Are so careless, that we would make account of very few days or none At all, to sanctify unto the lords worship.
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This matter then of Gods worship and Religion, being a matter of our soul, is the most weighty and serious businesse that can be, in as much as the soul is the worthiest part of us:
This matter then of God's worship and Religion, being a matter of our soul, is the most weighty and serious business that can be, in as much as the soul is the Worthiest part of us:
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and therefore we ought to be carefull of it, because God is worthy of this service and duty, which is opus Sabati, wherefore indeed there is no time of our life,
and Therefore we ought to be careful of it, Because God is worthy of this service and duty, which is opus Sabbath, Wherefore indeed there is no time of our life,
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And that this is a bounden duty, daily to be performed, it is agreeable to the word of God, Numb. 28. which was shewed in their daily sacrifice every morning and evening, offering oblations and incense to God.
And that this is a bounden duty, daily to be performed, it is agreeable to the word of God, Numb. 28. which was showed in their daily sacrifice every morning and evening, offering Oblations and incense to God.
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Then we must needs hearken to the counsell of the Prophet, Psal. 46. 10. Desistite, be still, or leave off other things, that ye may know I am the Lord, &c.
Then we must needs harken to the counsel of the Prophet, Psalm 46. 10. Desistite, be still, or leave off other things, that you may know I am the Lord, etc.
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This is called of some Induciae seculo, a truce taken with the world for a time, that not being troubled with the affairs thereof, we may only set before us (as much as our weak natures can) our duty in the service of God, which is our sanctification.
This is called of Some Induciae seculo, a truce taken with the world for a time, that not being troubled with the affairs thereof, we may only Set before us (as much as our weak nature's can) our duty in the service of God, which is our sanctification.
Therefore God appointed to this spiritual work a time at large, that is, appointed some time, in which only and wholy Adam by necessity was enjoyed to this work. Wherefore;
Therefore God appointed to this spiritual work a time At large, that is, appointed Some time, in which only and wholly Adam by necessity was enjoyed to this work. Wherefore;
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and when we could intend it, and when we had nothing else to doe: Therefore one said well, according to St. Peter, Christiana libert as pallium est pessimis moribus.
and when we could intend it, and when we had nothing Else to do: Therefore one said well, according to Saint Peter, Christian liberty as pallium est pessimis moribus.
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And I referre me to your judgement how well God will be served if there were no time certainly appointed, seeing this which is set down is so ill kept:
And I refer me to your judgement how well God will be served if there were no time Certainly appointed, seeing this which is Set down is so ill kept:
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Those therefore which urge Christian liberty and would not have a set certain day, but every day a Sabath, they would have God stand at that portion of time and service, which mens devotion and liberality would afford.
Those Therefore which urge Christian liberty and would not have a Set certain day, but every day a Sabbath, they would have God stand At that portion of time and service, which men's devotion and liberality would afford.
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Lucianus testifieth, that as the Jews kept their holy-day (in which they worship God) on the Saturday: the Turks on the Friday: the Egyptians on the Thursday: the Assyrians on the Wednesday: the Persians on the Tuesday: The Grecians on the Monday:
Lucianus Testifieth, that as the jews kept their holiday (in which they worship God) on the Saturday: the Turks on the Friday: the egyptians on the Thursday: the Assyrians on the Wednesday: the Persians on the Tuesday: The Greeks on the Monday:
It is strange which Eusebius recordeth out of two Heathenish Writers, 13. de preparatione Evangelii, The one of Linus verse 2. That God made and finished all things the seventh day:
It is strange which Eusebius recordeth out of two Heathenish Writers, 13. de preparation Evangelii, The one of Linus verse 2. That God made and finished all things the seventh day:
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Macrobius affirmeth, that the Gentiles did mean by Pan and Jano and all other names of Gods, only the great God Apollo, as their chief God whom they served the seventh day.
Macrobius Affirmeth, that the Gentiles did mean by Pan and Janus and all other names of God's, only the great God Apollo, as their chief God whom they served the seventh day.
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for seeing all the dayes are his, he should have done no injurie, if he had appointed and dedicated all the dayes of the week to be spent and imployed on his service,
for seeing all the days Are his, he should have done no injury, if he had appointed and dedicated all the days of the Week to be spent and employed on his service,
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If any man shall now be so sacrilegious, having six dayes given him freely, as to take from him that hath but one reserved to himself, it is intollerable injury,
If any man shall now be so sacrilegious, having six days given him freely, as to take from him that hath but one reserved to himself, it is intolerable injury,
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for seeing that the day is or deined in remembrance of this work and benefit of Creation (for that is the end why the Turks and Jews did celebrate holy-dayes, in them, to remember some notable work and benefit) therefore it is reason that God should make choise of such a day, in which the benefit might be best remembred:
for seeing that the day is or deined in remembrance of this work and benefit of Creation (for that is the end why the Turks and jews did celebrate holy-days, in them, to Remember Some notable work and benefit) Therefore it is reason that God should make choice of such a day, in which the benefit might be best remembered:
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And of all the dayes in the week we shall see the seventh day to be the fittest to retain and keep in memory the commendation of this benefit and work of Creation.
And of all the days in the Week we shall see the seventh day to be the Fittest to retain and keep in memory the commendation of this benefit and work of Creation.
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When God had performed this great work of Creation, he took order also, because it was the greatest benefit which as yet the World had or knew of, that the seventh day should be alwaies had in remembrance,
When God had performed this great work of Creation, he took order also, Because it was the greatest benefit which as yet the World had or knew of, that the seventh day should be always had in remembrance,
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Wherefore the Apostles, after Christs Ascention, changed the seventh day unto the first day of the week, which we shall see, is most fit to keep in memory this greatest work and benefit of Redemption,
Wherefore the Apostles, After Christ Ascension, changed the seventh day unto the First day of the Week, which we shall see, is most fit to keep in memory this greatest work and benefit of Redemption,
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Because if (B) were the Dominical letter when Christ was borne, his Nativity was on the first day of the week, his Resurrection, Apparition of the Holy-Ghost,
Because if (B) were the dominical Letter when christ was born, his Nativity was on the First day of the Week, his Resurrection, Apparition of the Holy ghost,
for seeing our Inheritance is in light, Coll. 1. 12. And God made light, the first day, to come out of darknesse, 2 Cor. 4. 6. Gen. 1. 3. therefore it is most fit to put us in minde of that also.
for seeing our Inheritance is in Light, Coll. 1. 12. And God made Light, the First day, to come out of darkness, 2 Cor. 4. 6. Gen. 1. 3. Therefore it is most fit to put us in mind of that also.
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The former being implyed in the word ( blessing ) the other in the word ( sanctifying: ) Touching which we say with the ancient Fathers, that quodlibet officium Dei est beneficium nostrum.
The former being employed in the word (blessing) the other in the word (sanctifying:) Touching which we say with the ancient Father's, that quodlibet officium Dei est beneficium nostrum.
Therefore Adam, having received so many benefits of God, was bound by necessarie duty, to performe some service to God for them, which every day in part he should have done as duty required;
Therefore Adam, having received so many benefits of God, was bound by necessary duty, to perform Some service to God for them, which every day in part he should have done as duty required;
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Thirdly, That God, measuring out his vectigal temporis, the tribute of time due to him, did assigne it to be once in seven dayes, which revolution of seven hath a special use both in things natural and in things spiritual;
Thirdly, That God, measuring out his vectigal Temporis, the tribute of time due to him, did assign it to be once in seven days, which revolution of seven hath a special use both in things natural and in things spiritual;
The better for separating our selves from worldly things, and dedicating our selves to heavenly things, is the ground of this institution, and this is the end and observation of the Sabath of Paradise.
The better for separating our selves from worldly things, and dedicating our selves to heavenly things, is the ground of this Institution, and this is the end and observation of the Sabbath of Paradise.
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But the Sabath of Sinai had three other accessory ends added to this. The first is Politicall, set down Exod. 23. 12. The second is Theicall or Ceremoniall, which Ceremonies are excellently well divided thus.
But the Sabbath of Sinai had three other accessory ends added to this. The First is Political, Set down Exod 23. 12. The second is Theicall or Ceremonial, which Ceremonies Are excellently well divided thus.
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Some were appointed as closures or fences, to inclose and defend or aid the Law, as the sixth Precept had this Ceremonie for his fence, That men should eat no blood, to signifie 〈 ◊ 〉 them how greatly they should abhor murder.
some were appointed as closures or fences, to enclose and defend or aid the Law, as the sixth Precept had this Ceremony for his fence, That men should eat no blood, to signify 〈 ◊ 〉 them how greatly they should abhor murder.
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and also it was a type of the eternall rest in the life to come, Revel. 14. 13. The third end was peculiar to the Jews for that special work and benefit of their deliverance out of Egypt, Deut. 5. 15. wherefore the Jews say, that they have a double right and interest in the Sabath.
and also it was a type of the Eternal rest in the life to come, Revel. 14. 13. The third end was peculiar to the jews for that special work and benefit of their deliverance out of Egypt, Deuteronomy 5. 15. Wherefore the jews say, that they have a double right and Interest in the Sabbath.
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Our Saviour Christ teacheth us, 〈 ◊ 〉. 19. 8. so to esteeme of things as they were in the primitive state in their first institution, a principio non fuit sic:
Our Saviour christ Teaches us, 〈 ◊ 〉. 19. 8. so to esteem of things as they were in the primitive state in their First Institution, a principio non fuit sic:
but was after added as accessory to it, and the reason inevitable to prove it, is set down, Coll. 2. 17. where Christ is said to be the body and substance of all shadows and Ceremonies.
but was After added as accessory to it, and the reason inevitable to prove it, is Set down, Coll. 2. 17. where christ is said to be the body and substance of all shadows and Ceremonies.
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for where and when no sinne and losse is, there needed then no Saviour. But there was no sinne nor losse to man, untill after this Sabath was instituted,
for where and when no sin and loss is, there needed then no Saviour. But there was no sin nor loss to man, until After this Sabbath was instituted,
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for the only chief end now was to Adam, because he having but a finite soul, could not attend two things at once but diviso corde, wherefore, that he might attend this toto corde, this was ordained.
for the only chief end now was to Adam, Because he having but a finite soul, could not attend two things At once but diviso cord, Wherefore, that he might attend this toto cord, this was ordained.
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Why should not it be ceremonial as well as that, because these Ceremonies only were added for a time ad erudiendum intellectum, & ad informandos mores: Wherefore the first end remaineth;
Why should not it be ceremonial as well as that, Because these Ceremonies only were added for a time ad erudiendum Intellectum, & ad informandos mores: Wherefore the First end remains;
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For why should they be troubled with corruptible Manna, which was subject to putrifaction and rottennesse, seeing that day they were to gather the Heavenly Manna which perished not.
For why should they be troubled with corruptible Manna, which was Subject to putrefaction and rottenness, seeing that day they were to gather the Heavenly Manna which perished not.
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The reason is because the benefit we received by Christ the first day of the week, is greater then the former of Creation, here finished on the seventh day:
The reason is Because the benefit we received by christ the First day of the Week, is greater then the former of Creation, Here finished on the seventh day:
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Therefore the Disciples used to meet in their Assembles ever after upon the first day, Act. 20. 7. and called it the Lords day, Rev. 1. 10. And some of the Fathers doe think (considering well the 22, 23. verses of 118. Psalme ) that it is a plain prediction of the change of the Sabath day,
Therefore the Disciples used to meet in their Assembles ever After upon the First day, Act. 20. 7. and called it the lords day, Rev. 1. 10. And Some of the Father's do think (considering well the 22, 23. Verses of 118. Psalm) that it is a plain prediction of the change of the Sabbath day,
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for the Prophet saith, That when the stone which the builders refused became the head corner stone, which was so wonderfull in our eyes (which was sulfilled at his Resurrection,
for the Prophet Says, That when the stone which the Builders refused became the head corner stone, which was so wonderful in our eyes (which was sulfilled At his Resurrection,
for before he was the foundation stone) then it should be said, This is the day which the Lord hath made, let us rejoyce and be glad in it, and give sacrifice and praise to God.
for before he was the Foundation stone) then it should be said, This is the day which the Lord hath made, let us rejoice and be glad in it, and give sacrifice and praise to God.
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and by adding a sanctification to it, God sheweth quod in majori cultu colemus, and, as another doth interpret, sanctificavit, saying, Intimavit Deus Adamo, quod diem illum sibi consecrâsset.
and by adding a sanctification to it, God shows quod in majori cultu colemus, and, as Another does interpret, sanctificavit, saying, Intimavit Deus Adam, quod diem Ilum sibi consecrâsset.
yet sanctificavit is applyed also to man, for which we have this rule, that when such words are given both to God and Man, it is to be understood, that it is affirmed of God sub modo destinandi, and to Man sub modo applicandi; God sanctified it when he made this day (which seemed to mans reason the meanest day) to be his day and the chiefest of dayes ordained and appointed to a holy use and end,
yet sanctificavit is applied also to man, for which we have this Rule, that when such words Are given both to God and Man, it is to be understood, that it is affirmed of God sub modo destinandi, and to Man sub modo applicandi; God sanctified it when he made this day (which seemed to men reason the Meanest day) to be his day and the chiefest of days ordained and appointed to a holy use and end,
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First, That otherwise God after the institution should be said to suspend and deferre the observation and practise of it untill the time of the Law, which is like to that foolish opinion of some touching the Creation, which say that God created the matter of all things from eternall,
First, That otherwise God After the Institution should be said to suspend and defer the observation and practice of it until the time of the Law, which is like to that foolish opinion of Some touching the Creation, which say that God created the matter of all things from Eternal,
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But as the Fathers answer to that, so we say to this, Tum sanctificavit Sabatum cum vellet sanctum observari, not before he would have it put to the holy use.
But as the Father's answer to that, so we say to this, Tum sanctificavit Sabbatum cum vellet sanctum observari, not before he would have it put to the holy use.
The second reason is Memento, which is set at the beginning of the commandement, which is, say they, quasi dicat, remember that thou keep it as it hath been observed before;
The second reason is Memento, which is Set At the beginning of the Commandment, which is, say they, quasi dicat, Remember that thou keep it as it hath been observed before;
and were condemned by that ancient Conncell of Gangren, which was holden in France. And we read in 44. of Ezecbiel 19. that there were Officers to look that the Sabath day should be well kept;
and were condemned by that ancient Conceal of Gangrene, which was held in France. And we read in 44. of Ezecbiel 19. that there were Officers to look that the Sabbath day should be well kept;
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it must much lesse then be made a Sabath of belly cheer, spent in no other then such as whereof commeth nothing but dung, being the only fruit of their festivall and holy-dayes;
it must much less then be made a Sabbath of belly cheer, spent in no other then such as whereof comes nothing but dung, being the only fruit of their festival and holy-days;
and honor it, not doing our own wayes, nor seeking our own will, nor speaking a vain word, I say 28. 13. but we must, I say, delight in the Lord upon that day,
and honour it, not doing our own ways, nor seeking our own will, nor speaking a vain word, I say 28. 13. but we must, I say, delight in the Lord upon that day,
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But let us come now to speak of these two things apart, which respecteth our sanctification and observation of the Sabath to see what we should not doe,
But let us come now to speak of these two things apart, which respecteth our sanctification and observation of the Sabbath to see what we should not do,
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The one is Concilium Aurelianense in France, which sheweth, that in those dayes the People were so straight laced, that they were perswaded, that it was utterly unlawfull to doe any thing either Adjutorem or ad necessitatem, to trim up their houses and themselves, or to dresse meats.
The one is Concilium Aurelianense in France, which shows, that in those days the People were so straight laced, that they were persuaded, that it was utterly unlawful to do any thing either Adjutorem or ad necessitatem, to trim up their houses and themselves, or to dress Meats.
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We read again within fourty years after, that their mindes were so 〈 ◊ 〉 gone wide from that, that they fell into the other extreme clean contrary, that they thought it was lawfull for them by Christian liberty to doe in it what they list.
We read again within fourty Years After, that their minds were so 〈 ◊ 〉 gone wide from that, that they fell into the other extreme clean contrary, that they Thought it was lawful for them by Christian liberty to do in it what they list.
Which because they are divers, and men are diversly given thereunto in sundry places, I will name some which the Fathers in their times, have sharply reproved and inveighed against,
Which Because they Are diverse, and men Are diversely given thereunto in sundry places, I will name Some which the Father's in their times, have sharply reproved and inveighed against,
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I will come to the Heathen, and we will see the things which they by the light of reason, condemned on their holy-dayes as prophane abuses of them, which did 〈 ◊ 〉 them as they thought.
I will come to the Heathen, and we will see the things which they by the Light of reason, condemned on their holy-days as profane Abuses of them, which did 〈 ◊ 〉 them as they Thought.
least while men avoid prophanesse, they fall into that precisenesse of the Jews, as to think it death and deadly sinne to doe any thing at all on the Sabbath day.
lest while men avoid profaneness, they fallen into that preciseness of the jews, as to think it death and deadly sin to do any thing At all on the Sabbath day.
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But Origen speaking of him as too strickt, expoundeth that place of Exod. 16. 29. Maneat quis { que } in loco suo, thus (in his place, saith he) that is within the space of two thousand Cubits;
But Origen speaking of him as too strict, expoundeth that place of Exod 16. 29. Maneat quis { que } in loco Sue, thus (in his place, Says he) that is within the Molle of two thousand Cubits;
These things being sacrorum causa, were accounted holy labors, as to goe about to see the Sabbath day kept, Ezech. 44. 14. He made custodes Sabati, to the which use, are our Church-wardens to attend.
These things being Sacred causa, were accounted holy labors, as to go about to see the Sabbath day kept, Ezekiel 44. 14. He made custodes Sabbath, to the which use, Are our Churchwardens to attend.
for the Maccabes 1. Book, condemneth those, which on the Sabbath day would not fight to resist the rage of the enemy, then presently setting upon them.
for the Maccabees 1. Book, Condemneth those, which on the Sabbath day would not fight to resist the rage of the enemy, then presently setting upon them.
In this case of absolute necessity, the labor of Midwives and such as are attending on so needfull and present a businesse, may not be deferred, Periculum animae pellit Sabatum, for it is a work of mercy to save a mans life, God will have mercy rather than sacrifice;
In this case of absolute necessity, the labour of Midwives and such as Are attending on so needful and present a business, may not be deferred, Periculum Spirits pellit Sabbatum, for it is a work of mercy to save a men life, God will have mercy rather than sacrifice;
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yea Christ will excuse them which doe toyle and labor on the Sabbath day, to pull a beast out of the mire, Matt. 12. 11. But let not this liberty give occasion to the flesh, to make us carelesse of our duty on the Sabbath day,
yea christ will excuse them which doe toil and labour on the Sabbath day, to pull a beast out of the mire, Matt. 12. 11. But let not this liberty give occasion to the Flesh, to make us careless of our duty on the Sabbath day,
for we must so doe all things (as abigail said to David 1 Sam. 25. 31. ut postea non sit, singultus cordis ) That there may be in us no scruple of conscience,
for we must so do all things (as abigail said to David 1 Sam. 25. 31. ut postea non sit, singultus Cordis) That there may be in us no scruple of conscience,
The Counsell at Orleance, Decreed that the Sabbath should begin a vespere, and some were so scrupulous in numbers of time, that because they would be sure to begin it time enough, began it an hour before Sunset, the Eve before:
The Counsel At Orleans, Decreed that the Sabbath should begin a vespere, and Some were so scrupulous in numbers of time, that Because they would be sure to begin it time enough, began it an hour before Sunset, the Eve before:
But we must not tye our dutyes so to times and places, for Ireneus in his fourth Book saith, that they kept diem unam integram, and that their duty of serving God had perseverantiam diei. Eusebius lib.
But we must not tie our duties so to times and places, for Irenaeus in his fourth Book Says, that they kept diem unam integram, and that their duty of serving God had perseverantiam Die. Eusebius lib.
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and so likewise prayer is an excellent exercise, Act. 16. 25. Likewise the receiving of the Sacraments, Baptism and the Eucharist or breaking of Bread, a notable sanctitying of the Sabbath:
and so likewise prayer is an excellent exercise, Act. 16. 25. Likewise the receiving of the Sacraments, Baptism and the Eucharist or breaking of Bred, a notable sanctitying of the Sabbath:
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for by that means the disciples came to the certain knowledge of that which they doubted of before, Luke 24. for Christ will come and become a teacher within to such. Thus much of imprinting:
for by that means the Disciples Come to the certain knowledge of that which they doubted of before, Lycia 24. for christ will come and become a teacher within to such. Thus much of imprinting:
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for having holynesse in us, we must bring forth fruit in holynesse, Rom. 6. 22. It should seem, John 13. 29. that it was Christs usuall manner on the Sabbath day to give somewhat to the poor,
for having holiness in us, we must bring forth fruit in holiness, Rom. 6. 22. It should seem, John 13. 29. that it was Christ usual manner on the Sabbath day to give somewhat to the poor,
and I would men were perswaded in their mindes, that the observation of of the Sabbath consisted as well in ostendendo as imprimendo sanctitatem, for by this means the poor should have somewhat towards their relief:
and I would men were persuaded in their minds, that the observation of of the Sabbath consisted as well in ostendendo as imprimendo sanctitatem, for by this means the poor should have somewhat towards their relief:
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Blessed is the man whose delight is in the Law, &c. And blessed is he which considereth the poor and needy, Psal. 41. 1. For if we thus honour God in this Sabbath here, it will come to passe, that God will requite it with this rebound honorificantes me, 〈 ◊ 〉, 1 Sam. 15. which we may be sure of,
Blessed is the man whose delight is in the Law, etc. And blessed is he which Considereth the poor and needy, Psalm 41. 1. For if we thus honour God in this Sabbath Here, it will come to pass, that God will requite it with this rebound honorificantes me, 〈 ◊ 〉, 1 Sam. 15. which we may be sure of,
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and that the Armies of Heaven and Earth were ranged in their proper places, and man, the Lieutenant of God, had his charge injoyed, to rule the hoasts of the earth,
and that the Armies of Heaven and Earth were ranged in their proper places, and man, the Lieutenant of God, had his charge enjoyed, to Rule the hosts of the earth,
In this fourth verse, we first see the three generall terms, used in the former Chapter, Barah 1. created, Gnasha 1. made; and Cagash 1 brought forth, that is, creavit, fecit, generavit;
In this fourth verse, we First see the three general terms, used in the former Chapter, Barah 1. created, Gnash 1. made; and Cagash 1 brought forth, that is, Created, fecit, generavit;
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The first is against, and refelleth the error of the heathen Pagans, which held that the world was NONLATINALPHABET not begotten but without bebeginning.
The First is against, and refelleth the error of the heathen Pagans, which held that the world was not begotten but without bebeginning.
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But in principio creavit she weth, that God was the father that begat this world, and that it had NONLATINALPHABET, that is, a birth day wherein it began to be.
But in principio Created she weth, that God was the father that begat this world, and that it had, that is, a birth day wherein it began to be.
when it was but a young world, in his infancy and youth, it may seem that it was but a young world, Exod. 18. For then men were so simple and Childe like, that they would be content quietly to be under government,
when it was but a young world, in his infancy and youth, it may seem that it was but a young world, Exod 18. For then men were so simple and Child like, that they would be content quietly to be under government,
but now the world is grown wiser, and every one thinketh it a childish thing to be governed by others, thinking themselves old enough to rule others, it was but a young world when Kings 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:
but now the world is grown Wiser, and every one Thinketh it a childish thing to be governed by Others, thinking themselves old enough to Rule Others, it was but a young world when Kings 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:
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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,
Then Jacob when he saw the money in the sacks, Thought it Some oversight of Joseph, and Therefore sent it again, Gen. 44. 12. But now men Are Wiser, they count restitution a childish thing,
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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;
It had an infancy then At the beginning At which time God by his word conceived three children, Deformity, Confusion, Darkness, 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 lineal descent from the First beginning;
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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.
And Because it may be Thought that there was diverse God's, he Telleth us by a name which was never herd of before this time, by the which he Describeth him unto us, and that is Jehovah.
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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;
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;
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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.
for this name of God is the most glorious name, Deuteronomy 28. 58. and Therefore Moses Here reserveth it till every thing in this glorious World be Fully accomplished and perfected.
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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.
for life, moving, and reason all things have not, but every Creature hath his benefit of being: and Therefore he Takes his name from this general benefit which is seen in all.
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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.
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.
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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;
So if a Creature should, in respect of the future tense say, I am with you until the end of the World, Matthew 28. 20. he should therein make himself God, who by propriety of nature may still say (I am) as it is his nature;
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,
The one shows his Might in doing, the other his Truth and justice in judging, both which in his name show, that as it was he that did make the World,
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 Jehovah signifies not only Hagah (which is making of things) but also destroying and dissolving of things to nothing again, Ezekiel 7. 26. where it signifies calamity and destruction:
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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,
Which whither it be the propriety of the tongue (which usually begins with the latter thing was spoken of before) or a mystery to show 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;
and not the earth for the heavens, or whither 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;
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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 sustained and held up by the same power, Heb. 1. 3. So that it is q.d. I must give a caveat to you,
MOses in this verse passes over the First estate of Creation, and comes 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 God's word, Coll. 1. 17. But also sustained and held up by the same power, Hebrew 1. 3. So that it is Q.d I must give a caveat to you,
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for under these two rain above, and man below, is comprehended all other ordinary means, we are wont to ascribe all things to Sol & homo. Therefore Moses to prevent that evill, that we tie not these things either to nature or art,
for under these two rain above, and man below, is comprehended all other ordinary means, we Are wont to ascribe all things to Sol & homo. Therefore Moses to prevent that evil, that we tie not these things either to nature or art,
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and can doe all things without them, and will rule all things after them, therefore he doth teach us this point, he telleth us that howsoever, things doe concurre,
and can do all things without them, and will Rule all things After them, Therefore he does teach us this point, he Telleth us that howsoever, things do concur,
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But because it were too tedious to reckon up all the particulars, therefore he maketh choice of the earth and the fruits thereof, which doth most need the help of man, and benefit of rain;
But Because it were too tedious to reckon up all the particulars, Therefore he makes choice of the earth and the fruits thereof, which does most need the help of man, and benefit of rain;
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for he granted out a writ, decree, or mandate for rain, Job. 28. 26. He giveth us rain and seasonable times, Act. 17. 26. And as it is his royall power and authority to command it,
for he granted out a writ, Decree, or mandate for rain, Job. 28. 26. He gives us rain and seasonable times, Act. 17. 26. And as it is his royal power and Authority to command it,
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so is it to countermand it, and to give an inhibition to restrain it, Esay 5. 6. And lest any should make exception against him, he saith, Amos 4. 6. It is I which doe cause it to rain, upon one City and not another;
so is it to countermand it, and to give an inhibition to restrain it, Isaiah 5. 6. And lest any should make exception against him, he Says, Amos 4. 6. It is I which do cause it to rain, upon one city and not Another;
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therefore there is a prayer made, a prayer nominatim for rain, 1 Kings 8. 35. 36. And there is a speciall thanksgiving for this benefit, Psal. 68. 9. And this is the reason saith St: Augustine, why God made not the rain as a sweat to evaporate out of the ground and so to moysten the clods,
Therefore there is a prayer made, a prayer Nominatim for rain, 1 Kings 8. 35. 36. And there is a special thanksgiving for this benefit, Psalm 68. 9. And this is the reason Says Saint: Augustine, why God made not the rain as a sweat to evaporate out of the ground and so to moisten the clods,
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for if when God sendeth rain he give not his blessing with it and make it pluviam benedictionis, Psal. 80. 19. Or if he send in tempestivam pluviam unseasonable rain,
for if when God sends rain he give not his blessing with it and make it pluviam benedictionis, Psalm 80. 19. Or if he send in tempestivam pluviam unseasonable rain,
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It is not these means of tillage or rain that can doe it, Deut. 8. 3. But God without them can doe it, 2 Chron. 14. 11. It is all one with God with a few for quantity,
It is not these means of tillage or rain that can do it, Deuteronomy 8. 3. But God without them can do it, 2 Chronicles 14. 11. It is all one with God with a few for quantity,
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So Christ in want can make five loaeves and two fishes to feed five thousand, and so for the quality, the worst and most unnourishing meat, which they durst not give, Daniel 1. 〈 ◊ 〉.
So christ in want can make five loaeves and two Fish to feed five thousand, and so for the quality, the worst and most unnourishing meat, which they durst not give, daniel 1. 〈 ◊ 〉.
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The fourth and last prerogative is not only to doe all this but to make that which is by nature clean opposite and contrarie to a thing, that it shall be a means effectually to work his effect;
The fourth and last prerogative is not only to do all this but to make that which is by nature clean opposite and contrary to a thing, that it shall be a means effectually to work his Effect;
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for it maketh fresh water salt, 2 Kings 2. 20. So Christ by putting clay upon a blinde mans eyes, caused him to see, which was enough to make him blinde, John 9. 6. The rock of 〈 ◊ 〉, which is set in repugnance to water, Numbers 20. 11. yet out of it he caused streams to gush.
for it makes fresh water salt, 2 Kings 2. 20. So christ by putting clay upon a blind men eyes, caused him to see, which was enough to make him blind, John 9. 6. The rock of 〈 ◊ 〉, which is Set in repugnance to water, Numbers 20. 11. yet out of it he caused streams to gush.
for as he in the beginning out of darknesse brought light, 2 Cor. 4. 6. So by men of no learning, no authority or countenance, strength or wealth did cause the Gospell to be planted in all the World, that we may know this Caveat to be worth the noting, that he is the cause of things natural now in the state of generation,
for as he in the beginning out of darkness brought Light, 2 Cor. 4. 6. So by men of no learning, no Authority or countenance, strength or wealth did cause the Gospel to be planted in all the World, that we may know this Caveat to be worth the noting, that he is the cause of things natural now in the state of generation,
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TOgether with the conclusion of the works of Creation in the fourth verse, I told you that 〈 ◊ 〉, in the 5. verse, adjoyned a necessary Caveat touching second causes,
TOgether with the conclusion of the works of Creation in the fourth verse, I told you that 〈 ◊ 〉, in the 5. verse, adjoined a necessary Caveat touching second Causes,
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Moses then now passeth from the Creation of other things, unto the narration of the History of Man, by the 6. verse, which sheweth the generation of rain, spoken of in part before, that so there might be an ordinary proceeding from one thing to another.
Moses then now passes from the Creation of other things, unto the narration of the History of Man, by the 6. verse, which shows the generation of rain, spoken of in part before, that so there might be an ordinary proceeding from one thing to Another.
First, Touching the Creation of the Rain, we must lay this ground, That God either without vapours or clouds can (if he please) bring store of rain to the Earth, 2 Kings 3. 17. which plenty by Gods power, was without winde, rain or clouds.
First, Touching the Creation of the Rain, we must lay this ground, That God either without vapours or Clouds can (if he please) bring store of rain to the Earth, 2 Kings 3. 17. which plenty by God's power, was without wind, rain or Clouds.
But for the naturall generation of Rain, we must note, that there are two issues proceeding from the Earth, which here are set down as the causes of it.
But for the natural generation of Rain, we must note, that there Are two issues proceeding from the Earth, which Here Are Set down as the Causes of it.
There are three estates and degrees in the generation of Rain out of the words, The beginning and originall of it is vapor expirans, a moist steem loosned from the Earth:
There Are three estates and Degrees in the generation of Rain out of the words, The beginning and original of it is vapor expirans, a moist steem loosened from the Earth:
But being loosned from the Earth, the nature of such a cloud is vanishing and dissipating it self in the Aire to nothing, James 4. 14. therefore God bindeth it together in a cloud,
But being loosened from the Earth, the nature of such a cloud is vanishing and dissipating it self in the Air to nothing, James 4. 14. Therefore God binds it together in a cloud,
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Secondly, the Mould in which he was made and framed in his bodily shape. The dust is the origine and beginning of Man, which though it be often repeated,
Secondly, the Mould in which he was made and framed in his bodily shape. The dust is the origine and beginning of Man, which though it be often repeated,
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yet God is fain in the 3. of Gen. 19. 〈 ◊ 〉 tell it to Adam again to humble him, that he may know how absurd a thing it was for him once in pride to imagine that he should be as God,
yet God is fain in the 3. of Gen. 19. 〈 ◊ 〉 tell it to Adam again to humble him, that he may know how absurd a thing it was for him once in pride to imagine that he should be as God,
As Abraham, Gen. 18. 27. Job 10. 9. Psal. 104. 29. 1 Cor. 15. 47. 2 Cor. 5. 5. which doth shew that we must take notice and regard of this point to humble us, that the clouds and rain were made before us,
As Abraham, Gen. 18. 27. Job 10. 9. Psalm 104. 29. 1 Cor. 15. 47. 2 Cor. 5. 5. which does show that we must take notice and regard of this point to humble us, that the Clouds and rain were made before us,
God, by saying, that he framed Man, speaketh after the manner of men, Rom. 9. 20, 21. In which phrase of speech he is 〈 ◊ 〉 and resembled to a Potten, which doth frame 〈 ◊ 〉 out of the Earth with his hand;
God, by saying, that he framed Man, speaks After the manner of men, Rom. 9. 20, 21. In which phrase of speech he is 〈 ◊ 〉 and resembled to a Potten, which does frame 〈 ◊ 〉 out of the Earth with his hand;
and to a Maker of glasses, which with his breath and blast of his mouth, doth fashion and maker his glasse of a fraile and 〈 ◊ 〉 substance, by which borrowed speech Moses doth 〈 ◊ 〉 shew that by the one he is willing to expresse, that God with more art and regard, did make mans body in the outward form,
and to a Maker of glasses, which with his breath and blast of his Mouth, does fashion and maker his glass of a frail and 〈 ◊ 〉 substance, by which borrowed speech Moses does 〈 ◊ 〉 show that by the one he is willing to express, that God with more art and regard, did make men body in the outward from,
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now as Esay 45. 9. Esdras 64. 8. Zach. 12. Rom. 9. 20. Job 10. 9. Psal. 139. 16. Jer. 1. 5. and divers other places, in which places they so speak, to shew that the same frame and fashion is now expressed in generation of us,
now as Isaiah 45. 9. Ezra 64. 8. Zach 12. Rom. 9. 20. Job 10. 9. Psalm 139. 16. Jer. 1. 5. and diverse other places, in which places they so speak, to show that the same frame and fashion is now expressed in generation of us,
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And therefore that which Saint Peter calleth Earthly Tabernacles, 2 Cor. 5. 1. Job calleth plainly houses of Clay. That which St. Paul in a better term saith;
And Therefore that which Saint Peter calls Earthly Tabernacles, 2 Cor. 5. 1. Job calls plainly houses of Clay. That which Saint Paul in a better term Says;
Why dost thou make me thus or thus? to shew that we must avoid wandring curiosity and nice questioning to expostulate with the maker, either about the matter, Why he made thee of this,
Why dost thou make me thus or thus? to show that we must avoid wandering curiosity and Nicaenae questioning to expostulate with the maker, either about the matter, Why he made thee of this,
and that man a Vessell of dishonor? Rom. 9. 20. 21. 2 Tim. 2. 20. 1 Thes. 4. 4, 5. We must not search nor pry over curiously into the counsell of the Potter that made us, but know that his revealed will is, that every one of us should possesse our vessels in bolinesse,
and that man a Vessel of dishonour? Rom. 9. 20. 21. 2 Tim. 2. 20. 1 Thebes 4. 4, 5. We must not search nor pry over curiously into the counsel of the Potter that made us, but know that his revealed will is, that every one of us should possess our vessels in bolinesse,
for else it had been better that our Earth had lien still on the ground, to bring herbs rather than it should now lye unprofitably and idly, in thy skin, to destroy the fruits of the Earth.
for Else it had been better that our Earth had lain still on the ground, to bring herbs rather than it should now lie unprofitably and idly, in thy skin, to destroy the fruits of the Earth.
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then why should we once doubt, but that though we be dissolved and turned into dust again, that he can raise us up by the same power? Phil. 3. 21. And this is our hope for the resurrection.
then why should we once doubt, but that though we be dissolved and turned into dust again, that he can raise us up by the same power? Philip 3. 21. And this is our hope for the resurrection.
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yet this hope is our comfort that God will one day say, Esay 26. 19. Arise out of the dust and stand up, even as he every yeer raiseth up the flowers that were withered in the field,
yet this hope is our Comfort that God will one day say, Isaiah 26. 19. Arise out of the dust and stand up, even as he every year Raiseth up the flowers that were withered in the field,
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and this was Jobs hope and comfort of the resurrection, Job 19. 26. saying, I know that my redeemer liveth, &c. And it was Davids assurance, Psal. 37. 5. Who at his death committed his soul to the God of truth his Redeemer, And Psal. 16. 9. doth then let his flesh rest in peace untill he be awaked again.
and this was Jobs hope and Comfort of the resurrection, Job 19. 26. saying, I know that my redeemer lives, etc. And it was Davids assurance, Psalm 37. 5. Who At his death committed his soul to the God of truth his Redeemer, And Psalm 16. 9. does then let his Flesh rest in peace until he be awaked again.
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touching which the Prophet by his phrase of breathing into us the breath of life, is willing not only to tell us, that the Soul is the more principall, superior,
touching which the Prophet by his phrase of breathing into us the breath of life, is willing not only to tell us, that the Soul is the more principal, superior,
First in respect of the substance, for Neshema signifieth a spirituall and heavenly substance, which consideration made David say, Psal. 139. 14. I am fearfully and wonderfully made, we have not then an earthly soul,
First in respect of the substance, for Neshema signifies a spiritual and heavenly substance, which consideration made David say, Psalm 139. 14. I am fearfully and wonderfully made, we have not then an earthly soul,
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but a divine and 〈 ◊ 〉 Soul, which God himself gave unto us, Preach. 12. 7. As the rain is vapor terrestris, so our soul may be called vapor caelestis, a vapor descending from the heavens,
but a divine and 〈 ◊ 〉 Soul, which God himself gave unto us, Preach. 12. 7. As the rain is vapor terrestris, so our soul may be called vapor caelestis, a vapor descending from the heavens,
but so that it is Neshema, a spirituall and celestiall breath, which properly is understood of the winde and ayre, by which we see that is next of kynne to the Spirits which have no body,
but so that it is Neshema, a spiritual and celestial breath, which properly is understood of the wind and air, by which we see that is next of kin to the Spirits which have no body,
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but also in celestiall spirits, yet only the spirit of man is spiritus vitarum, that is, of more lives than one, which our Saviour Christ telleth us in Matth. 10. 28. Men may take away the one life of our body,
but also in celestial spirits, yet only the Spirit of man is spiritus vitarum, that is, of more lives than one, which our Saviour christ Telleth us in Matthew 10. 28. Men may take away the one life of our body,
This then is the difference between the soul of a man, and all other things, which confuteth the Epicures, which held that the Soul was but a hot salt humor, to keep the body from rottennesse and corruption.
This then is the difference between the soul of a man, and all other things, which confuteth the Epicureans, which held that the Soul was but a hight salt humour, to keep the body from rottenness and corruption.
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First, because it hath a piercing and a searching quality, being Totus in toto & totus in qualibet parte, Pro. 27. This candle of the Soul diffuseth his light,
First, Because it hath a piercing and a searching quality, being Totus in toto & totus in qualibet parte, Pro 27. This candle of the Soul diffuseth his Light,
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Secondly, the Soul is compared to breath, to humble us and not make us presume on this life, seeing the soul and body is but knit and conjoyned together, vinculo aëreo by an airie thred, Esay 2. 22. Mans breath is in his nostrills, which being stopped, his life is gone, Psal. 103. 14. 15. which causeth our life sodainly oftentimes;
Secondly, the Soul is compared to breath, to humble us and not make us presume on this life, seeing the soul and body is but knit and conjoined together, Vinculo aëreo by an airy thread, Isaiah 2. 22. men breath is in his nostrils, which being stopped, his life is gone, Psalm 103. 14. 15. which Causes our life suddenly oftentimes;
to be taken away, and our soul and our body in an instant or moment, to depart a sunder, Psal. 78. 39. Even because the union that holdeth soul and dody together, is but a little blast of aire and winde easily broken and smitten asunder,
to be taken away, and our soul and our body in an instant or moment, to depart a sunder, Psalm 78. 39. Even Because the Union that holds soul and dody together, is but a little blast of air and wind Easily broken and smitten asunder,
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The use of which is, that seeing we received our life from God, therefore we must now live, the life of all godlynesse, seeing we live by the spirit of God naturally, we must seek for the spirit of God,
The use of which is, that seeing we received our life from God, Therefore we must now live, the life of all godliness, seeing we live by the Spirit of God naturally, we must seek for the Spirit of God,
For besides that it is (as we have seen) a spiritual essence occupied in spiritual actions, being immortall and pertaining and leading to another life.
For beside that it is (as we have seen) a spiritual essence occupied in spiritual actions, being immortal and pertaining and leading to Another life.
But our soul is not only a spiritual essence and consistence (as the Angels) but also a natural consistence in the body to inform and animate it, which the Angels have not.
But our soul is not only a spiritual essence and consistence (as the Angels) but also a natural consistence in the body to inform and animate it, which the Angels have not.
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There is none that doe doubt, but they have naturalem animam, and thereof they are called naturales homines, 1 Cor. 15. 46. But by their actions one would think that their souls were only fleshie souls,
There is none that do doubt, but they have naturalem animam, and thereof they Are called Naturals homines, 1 Cor. 15. 46. But by their actions one would think that their Souls were only fleshy Souls,
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wherefore we will briefly prove and shew that the state of the soul is celestial and 〈 ◊ 〉, that we may be moved to think of such actions as that estate doth require.
Wherefore we will briefly prove and show that the state of the soul is celestial and 〈 ◊ 〉, that we may be moved to think of such actions as that estate does require.
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because the soul hath in the will a power and faculty and ability to effect and perfect an action, without any help of the body or power thereof separately of himself,
Because the soul hath in the will a power and faculty and ability to Effect and perfect an actium, without any help of the body or power thereof separately of himself,
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as that it is healthfull sometimes to fast & eat nothing, &c. Now of this they conclude that of these things there must needs be principium agendi where there is potest as agendi; & therefore a separate essence and being of the Agent Cause:
as that it is healthful sometime to fast & eat nothing, etc. Now of this they conclude that of these things there must needs be principium agendi where there is potest as agendi; & Therefore a separate essence and being of the Agent Cause:
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therefore the principium movendi is the power of the soul in reason, who alone by his own light, according to the state of his own nature moveth these things;
Therefore the principium movendi is the power of the soul in reason, who alone by his own Light, according to the state of his own nature moves these things;
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Touching the coupling of soul and body together into one living Man, we know that Gods purpose and meaning in it was, that the soul should rule the body,
Touching the coupling of soul and body together into one living Man, we know that God's purpose and meaning in it was, that the soul should Rule the body,
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But we must remember that many things and much time must be bestowed in seeking to garnish our souls, Matth. 6. 20. We must lay up treasure in Heaven, Matth. 19. 21. We must make friends of this Mammon,
But we must Remember that many things and much time must be bestowed in seeking to garnish our Souls, Matthew 6. 20. We must lay up treasure in Heaven, Matthew 19. 21. We must make Friends of this Mammon,
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therefore I am an Intercessor to you for poor men made de eodem luto & de 〈 ◊ 〉 imagine, beseeching you that it may please you, both in regard of the honour of God, who made us and them to this end, that we which have should doe good to them which have not,
Therefore I am an Intercessor to you for poor men made de Eodem Luto & de 〈 ◊ 〉 imagine, beseeching you that it may please you, both in regard of the honour of God, who made us and them to this end, that we which have should do good to them which have not,
That therefore you would extend your liberalitie to their relief, Our Doctrine is rain, Deut. 32. 2. If you as barren ground drink in the rain, and yeild no fruit, you may fear a curse, Heb. 6. 7, 8. But if you yield the fruit of righteousnesse,
That Therefore you would extend your liberality to their relief, Our Doctrine is rain, Deuteronomy 32. 2. If you as barren ground drink in the rain, and yield no fruit, you may Fear a curse, Hebrew 6. 7, 8. But if you yield the fruit of righteousness,
for having first, Gen. 27. briefly dispatched the Creation of Man, under these short terms Marem & Foeminam creavit eum, he lightly passed it over there, purposing here in this place to handle it more at large,
for having First, Gen. 27. briefly dispatched the Creation of Man, under these short terms Marem & Foeminam Created Eum, he lightly passed it over there, purposing Here in this place to handle it more At large,
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Touching this 8. verse, it consisteth of two parts. The first respecteth the place. The second, the placing or bestowing man in it. The place containeth three parts.
Touching this 8. verse, it Consisteth of two parts. The First respecteth the place. The second, the placing or bestowing man in it. The place Containeth three parts.
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Concerning the first of these three, we see the place wherein this Creature of excellencie is to be seated, we must needs conceive it to be some place of excellency meet for him,
Concerning the First of these three, we see the place wherein this Creature of excellency is to be seated, we must needs conceive it to be Some place of excellency meet for him,
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yet God made this paradise and speciall place of the Earth, a more excellent place of pleasure than any other, in so much that it farre exceeded any other place wheresoever in Earth, both in pleasure and profit, with Herbs, Flowres, Plants,
yet God made this paradise and special place of the Earth, a more excellent place of pleasure than any other, in so much that it Far exceeded any other place wheresoever in Earth, both in pleasure and profit, with Herbs, Flowers, Plants,
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and to bestow their time in trimming and planting them, and so to have ended their lives, seeming to preferre this life of Adam in a garden before the state of a King in his princely Pallace.
and to bestow their time in trimming and planting them, and so to have ended their lives, seeming to prefer this life of Adam in a garden before the state of a King in his princely Palace.
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for where he planteth he watereth also, with the dew of his blessings, and causeth it to give increase, 1 Cor. 3. 6. and therefore when the Scriptures will expresse a place of dignitie and commendation in this kinde, it is said to be like this Garden of Eden, as Gen. 13. 10. Esay 51. 3. Ezech. 31. 9. Touching the word we must note that as before God doth, 〈 ◊ 〉 dicere propter infirmitatem nostram, so we say in this place where God is said to plant;
for where he plants he Waters also, with the due of his blessings, and Causes it to give increase, 1 Cor. 3. 6. and Therefore when the Scriptures will express a place of dignity and commendation in this kind, it is said to be like this Garden of Eden, as Gen. 13. 10. Isaiah 51. 3. Ezekiel 31. 9. Touching the word we must note that as before God does, 〈 ◊ 〉 dicere propter infirmitatem nostram, so we say in this place where God is said to plant;
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therefore when God is said to plant this Garden, we must understand it, that God gave order and commandement by his word and power, that it should thus be planted,
Therefore when God is said to plant this Garden, we must understand it, that God gave order and Commandment by his word and power, that it should thus be planted,
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why then it is not said, as in the 1. Gen. 24. producat terra, &c. I answer that this exquisite term is set down, to 〈 ◊ 〉 the exact and speciall workmanship,
why then it is not said, as in the 1. Gen. 24. Produceth terra, etc. I answer that this exquisite term is Set down, to 〈 ◊ 〉 the exact and special workmanship,
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and more than ordinary course of making this Garden, as before to shew the extraordinary and speciall workmanship of God in making Man above the rest of the Creatures, he changed the term,
and more than ordinary course of making this Garden, as before to show the extraordinary and special workmanship of God in making Man above the rest of the Creatures, he changed the term,
therefore he altereth the phrase of speech, and saith not as before produxit plantas, sed 〈 ◊ 〉, &c. as if he had signified thereby that this only place of all the Earth, was with care and speciall skill ordered and disposed for speciall delight,
Therefore he altereth the phrase of speech, and Says not as before produxit Plantas, sed 〈 ◊ 〉, etc. as if he had signified thereby that this only place of all the Earth, was with care and special skill ordered and disposed for special delight,
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as to know where the place is, and what is become of it now, &c. they shall never finde out any good in Paradise, but 〈 ◊ 〉 and amaze themselves in this Maze.
as to know where the place is, and what is become of it now, etc. they shall never find out any good in Paradise, but 〈 ◊ 〉 and amaze themselves in this Maze.
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There are such, and I may say with the Propher, I pray God there be not such found amongst us in Israel, for there are with us and in our age which draw every thing to a figurative sense,
There Are such, and I may say with the Propher, I pray God there be not such found among us in Israel, for there Are with us and in our age which draw every thing to a figurative sense,
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The Fathers distinguish the Scriptures after two 〈 ◊ 〉 in 〈 ◊ 〉 Chron. & Cant. In the Canticles and Scriptures of that nature every thing is to be reduced to a spirituall allusion and reference which it hath to the spousage of Christ and his Church.
The Father's distinguish the Scriptures After two 〈 ◊ 〉 in 〈 ◊ 〉 Chronicles & Cant In the Canticles and Scriptures of that nature every thing is to be reduced to a spiritual allusion and Referente which it hath to the spousage of christ and his Church.
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Now they which take the Chronicles, containing matter of historie, and draw them to like allusions (besides that they doe great wrong to those Scriptures) they make themselves very ridiculous.
Now they which take the Chronicles, containing matter of history, and draw them to like allusions (beside that they do great wrong to those Scriptures) they make themselves very ridiculous.
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Such there were in St. Pauls dayes, as he testifieth, 2 Tim. 2. 18. which made the doctrine of the resurrection an allegorie, affirming that if a man doe rise from sinne,
Such there were in Saint Paul's days, as he Testifieth, 2 Tim. 2. 18. which made the Doctrine of the resurrection an allegory, affirming that if a man do rise from sin,
But touching Paradise, Epiphanius, Chrysostome, and all the Writers, doe oppose themselves to such Allegorizers and Wresters of the Scriptures, to overthrow their fantasticall conceits herein;
But touching Paradise, Epiphanius, Chrysostom, and all the Writers, do oppose themselves to such Allegorizers and Wresters of the Scriptures, to overthrow their fantastical conceits herein;
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therefore shall we say, there were never any such two women, 1 Cor. 10. 4. because that rock was Christ, was there therefore no such rock as is spoken of Numb. 20. 11. Yes, no doubt,
Therefore shall we say, there were never any such two women, 1 Cor. 10. 4. Because that rock was christ, was there Therefore no such rock as is spoken of Numb. 20. 11. Yes, no doubt,
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We doe conclude then, that as there is in man two natures, as we have shewed before, the one consisting of the dust, the other Neshema, a spiritual separate essence:
We do conclude then, that as there is in man two nature's, as we have showed before, the one consisting of the dust, the other Neshema, a spiritual separate essence:
So that the first Adams resemblance to the second Adam, which is Christ, 1 Cor. 15. 45. And as a man is said to consist of two men, the inward and the outward man, 2 Cor. 4. 16. So there are two Paradises of Gods planting spoken of in the Scriptures, Esay 51. 16. the heavenly and the earthly.
So that the First Adams resemblance to the second Adam, which is christ, 1 Cor. 15. 45. And as a man is said to consist of two men, the inward and the outward man, 2 Cor. 4. 16. So there Are two Paradises of God's planting spoken of in the Scriptures, Isaiah 51. 16. the heavenly and the earthly.
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This is truth, there is a Paradise of Angels, Psal. 103. 20. by which is meant the joyes of Heaven, of which man also (communicating in this life with their holinesse) shall be made partaker in the life to come,
This is truth, there is a Paradise of Angels, Psalm 103. 20. by which is meant the Joys of Heaven, of which man also (communicating in this life with their holiness) shall be made partaker in the life to come,
yet notwithstanding it is as true that there is an historicall Paradise on Earth, which is truly called the Garden of the Lords planting, garnished with all trees for delight and profit.
yet notwithstanding it is as true that there is an historical Paradise on Earth, which is truly called the Garden of the lords planting, garnished with all trees for delight and profit.
For Adams posterity dwelt neere to Eden afterwards, and serveth in the Scriptures to describe their certain places, by 4. Gen. 16. For Cain dwelt towards the East side of this Garden Eden, and the South side of it was a Plot, which,
For Adams posterity dwelled near to Eden afterwards, and serves in the Scriptures to describe their certain places, by 4. Gen. 16. For Cain dwelled towards the East side of this Garden Eden, and the South side of it was a Plot, which,
The Merchants which dwelt thereabouts and were planted about Eden had all manner of 〈 ◊ 〉 commodities as we read, Ezech, 27. 23. All which places were in Asia, which as we know is the most 〈 ◊ 〉 and fruitfull part of all the world, being set at the right hand of the earth,
The Merchant's which dwelled thereabouts and were planted about Eden had all manner of 〈 ◊ 〉 commodities as we read, Ezekiel, 27. 23. All which places were in Asia, which as we know is the most 〈 ◊ 〉 and fruitful part of all the world, being Set At the right hand of the earth,
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Also the certainty of the particular place where this garden was, is made known to man by the description of the obstacle and let, which keepeth men out of that place,
Also the certainty of the particular place where this garden was, is made known to man by the description of the obstacle and let, which Keepeth men out of that place,
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We finde by writers, that it was neer the City called Babilonia 〈 ◊ 〉 And that three Cities in the 〈 ◊ 〉 of Eden were builded and planted upon three of the Rivers, which ran out of the Garden which Cities were called Babilonia 〈 … 〉 and 〈 ◊ 〉 which were builded there in Eden for the great store of all fruits, which by Gods blessing abounded,
We find by writers, that it was near the city called Babylon 〈 ◊ 〉 And that three Cities in the 〈 ◊ 〉 of Eden were built and planted upon three of the rivers, which ran out of the Garden which Cities were called Babylon 〈 … 〉 and 〈 ◊ 〉 which were built there in Eden for the great store of all fruits, which by God's blessing abounded,
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That which is set down to be the greatest and rare encrease of Gods blessing, Gen. 28. 12. Pliny recordeth, was an usuall and ordinary encrease in those parts, that is, to yeeld a hundred fold.
That which is Set down to be the greatest and rare increase of God's blessing, Gen. 28. 12. pliny recordeth, was an usual and ordinary increase in those parts, that is, to yield a hundred fold.
And whereas it is usuall amongst our husbandmen to hearten and make fat our land, their industry and labor was contrary, to take away the heart and strength of the ground and to prevent the ranknesse of it,
And whereas it is usual among our husbandmen to hearten and make fat our land, their industry and labour was contrary, to take away the heart and strength of the ground and to prevent the rankness of it,
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for in the 3. Chap. it is said that God did walk in it, as also in respect of the most rare and delightfull sent, verse 9. not only for Flowers and Trees but for Spices, precious Stones,
for in the 3. Chap. it is said that God did walk in it, as also in respect of the most rare and delightful sent, verse 9. not only for Flowers and Trees but for Spices, precious Stones,
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Now for the placing of man in it, Deus locavit hominem quem formavit in horto quem plantavit, for after man was made, God removed and brought him hither into Eden, and put him in the Garden, 15. verse, God saith, Levit. 25. 23. quoniam terra mea est, & vos Coloni estis, &c. So this Garden was Gods planting and his ground, Adam was a forreiner and brought in to be Gods Farmer and Tenant in it, that Adam (not being born in it) might know that God which placed him there, was the right and only true owner of it,
Now for the placing of man in it, Deus locavit hominem Whom formavit in Horto Whom plantavit, for After man was made, God removed and brought him hither into Eden, and put him in the Garden, 15. verse, God Says, Levit. 25. 23. quoniam terra mea est, & vos Coloni Ye are, etc. So this Garden was God's planting and his ground, Adam was a foreigner and brought in to be God's Farmer and Tenant in it, that Adam (not being born in it) might know that God which placed him there, was the right and only true owner of it,
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and therefore all homage was to be performed to him alone, for this taught him that Paradise, was vos gratiae, non naturae, for God might have left him in the place, where first he made him;
and Therefore all homage was to be performed to him alone, for this taught him that Paradise, was vos Gratiae, non naturae, for God might have left him in the place, where First he made him;
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and another order he took, which is this, that they whom he planted in the Garden, Psal. 92. 13. 14. might strive with Paradise in fruitfulnesse, that seeing God had caused Paradise not to be barren or unfruitfull to us Jer. 2. 27. Therefore we should not be a wildernesse unto God,
and Another order he took, which is this, that they whom he planted in the Garden, Psalm 92. 13. 14. might strive with Paradise in fruitfulness, that seeing God had caused Paradise not to be barren or unfruitful to us Jer. 2. 27. Therefore we should not be a Wilderness unto God,
Concerning Paradise now we must know, it was not the deluge, but the cause of the deluge, that is sinne, which took away the excellency of Paradise as is here mentioned.
Concerning Paradise now we must know, it was not the deluge, but the cause of the deluge, that is sin, which took away the excellency of Paradise as is Here mentioned.
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In respect of which, this below was a shadow and nothing else but quasi vestibulum, and this first Paradise was but a shew of such store of earthly pleasures and blessings which God is able to bestow on his servan 〈 ◊ 〉 in this World.
In respect of which, this below was a shadow and nothing Else but quasi vestibulum, and this First Paradise was but a show of such store of earthly pleasures and blessings which God is able to bestow on his servan 〈 ◊ 〉 in this World.
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So Luke 23. 43. the second Paradise hath in it a shew and view of heavenly pleasures and delights spiritual, which he will bestow on us in the world to come.
So Lycia 23. 43. the second Paradise hath in it a show and view of heavenly pleasures and delights spiritual, which he will bestow on us in the world to come.
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This is Paradisus veteris Testamenti, but that to come is foederis novi. And thus we must understand all the places of the new Testament, which speake of Paradise now,
This is Paradise veteris Testamenti, but that to come is Fœderis novi. And thus we must understand all the places of the new Testament, which speak of Paradise now,
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Seeing then we are not left destitute of a Paradise, but have the promise of one which is more excellent than that, let us not fall into the same sinnes of ingratitude and infidelity which we see was the cause of driving Adam out of that Paradise,
Seeing then we Are not left destitute of a Paradise, but have the promise of one which is more excellent than that, let us not fallen into the same Sins of ingratitude and infidelity which we see was the cause of driving Adam out of that Paradise,
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for no unclean person shall enter into it, 1 Cor. 15. for Christ will say to such, Depart from me yee workers of iniquity, Matth. 7. 23. Wherefore these sinnes must be detested,
for no unclean person shall enter into it, 1 Cor. 15. for christ will say to such, Depart from me ye workers of iniquity, Matthew 7. 23. Wherefore these Sins must be detested,
but to that Sabbatum sine intermissione, which Christ hath appointed for us, and then by Christ we shall be brought and placed, not in Paradise cum amissione, but sine amissione, which is eternall in Heaven:
but to that Sabbatum sine intermission, which christ hath appointed for us, and then by christ we shall be brought and placed, not in Paradise cum amission, but sine amission, which is Eternal in Heaven:
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God then in this Garden joyned both these delights and excellencies together, making both concur, that evermore the trees should be & speciosae & fructiferae, Jer. 11. 16. Thus much of the excellency.
God then in this Garden joined both these delights and excellencies together, making both concur, that evermore the trees should be & speciosae & fructiferae, Jer. 11. 16. Thus much of the excellency.
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AFter the more particular setting down of the essentials of Man (being created) in the 7. verse, I told you that Moses proceedeth to set down the place in which man was seated, from the 8. verse to the end of the 14. And the vocation in which he was to be imployed, from the 14. to the 18. verse.
After the more particular setting down of the essentials of Man (being created) in the 7. verse, I told you that Moses Proceedeth to Set down the place in which man was seated, from the 8. verse to the end of the 14. And the vocation in which he was to be employed, from the 14. to the 18. verse.
Touching the place we considered two priviledges expressed, &c. One in regard of the scituation of the Garden, being in the East or right side of Eden.
Touching the place we considered two privileges expressed, etc. One in regard of the situation of the Garden, being in the East or right side of Eden.
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Secondly, In regard of the plenty and variety, in that there was of every kinde and sort, that nothing might be missing in it, God made it Nemus, a grove of pleasant trees good for shadow,
Secondly, In regard of the plenty and variety, in that there was of every kind and sort, that nothing might be missing in it, God made it Nemus, a grove of pleasant trees good for shadow,
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Now I come to the plenty and variety of trees (for it is said) that out of the ground God made to grow every tree, that is, every kinde of tree pleasant to the sight and good for meat, which is a speciall commendation;
Now I come to the plenty and variety of trees (for it is said) that out of the ground God made to grow every tree, that is, every kind of tree pleasant to the sighed and good for meat, which is a special commendation;
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So that we may truly say of this garden as it is said of Salomons time, there came never in any place such trees and such plenty of all as was here, 1 Reg. 10. 12. This then sheweth the bounty and liberality of God,
So that we may truly say of this garden as it is said of Solomon's time, there Come never in any place such trees and such plenty of all as was Here, 1 Reg. 10. 12. This then shows the bounty and liberality of God,
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for he dealt not with us sparingly nor with any envious eye, but poured out the aboundance of his blessings on him in this happy place, which sheweth Adam in all justice worthy to be condemned as filius mortis, 2 Sam. 12. 5. in that he having such infinite store of all good trees that were,
for he dealt not with us sparingly nor with any envious eye, but poured out the abundance of his blessings on him in this happy place, which shows Adam in all Justice worthy to be condemned as filius mortis, 2 Sam. 12. 5. in that he having such infinite store of all good trees that were,
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but it is allowed and permitted to man in the estate of innocencie to desire and to use and enjoy both plenty and variety of Gods blessing here on Earth which are pleasant and good, that is, such good Creatures which may serve for delight and profit:
but it is allowed and permitted to man in the estate of innocence to desire and to use and enjoy both plenty and variety of God's blessing Here on Earth which Are pleasant and good, that is, such good Creatures which may serve for delight and profit:
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And Salomon, 2 Chro. 9. 21. and in the 1 King. 10. 22. when his Navie went to Ophir, he took order, according to the wisedome God gave him, that they should bring him Apes, Peacocks,
And Solomon, 2 Chro 9. 21. and in the 1 King. 10. 22. when his Navy went to Ophir, he took order, according to the Wisdom God gave him, that they should bring him Apes, Peacocks,
so he had both a desire and fruition of such things, and our saviour Christ, which is wiser than Salomon, John 18. 2. he often resorted to and reposed himself in a garden and took pleasure therein;
so he had both a desire and fruition of such things, and our Saviour christ, which is Wiser than Solomon, John 18. 2. he often resorted to and reposed himself in a garden and took pleasure therein;
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and beware that we long not after the forbidden Tree, that is, that we (both in respect of our wills and desires, in regard of the means to obtain and get these things,
and beware that we long not After the forbidden Tree, that is, that we (both in respect of our wills and Desires, in regard of the means to obtain and get these things,
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so God applying himself to the nature of men, is said to have a speciall matter of purpose in the mid'st, which Moses will have us now see and consider.
so God applying himself to the nature of men, is said to have a special matter of purpose in the midst, which Moses will have us now see and Consider.
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for there he contriveth and conveyeth the most excellent things in all Paradise, and setteth them in the mid'st thereof to be seen which were no where else (that is to say, the tree of life, and the tree of knowledge of good and evill, which he expresseth by name,
for there he Contriveth and conveyeth the most excellent things in all Paradise, and sets them in the midst thereof to be seen which were no where Else (that is to say, the tree of life, and the tree of knowledge of good and evil, which he Expresses by name,
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Touching which two St. Austin saith well, that we must note that they came out of the ground, not out of the Aire, that is, they were not fantasticall trees,
Touching which two Saint Austin Says well, that we must note that they Come out of the ground, not out of the Air, that is, they were not fantastical trees,
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and that there were two causes ordained by God, by which it should be maintained or impaired, the one is set down Deut. 34. 7. Humidum radicale, the natural vigor and strength of nature in moisture;
and that there were two Causes ordained by God, by which it should be maintained or impaired, the one is Set down Deuteronomy 34. 7. Humidum radical, the natural vigor and strength of nature in moisture;
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the other is called Calor naturalis, 1 Reg. 1. 1, 2. that is, natural heat: So long as they two are perfect and sound, the bodily life doth continue perfect;
the other is called Calor Naturalis, 1 Reg. 1. 1, 2. that is, natural heat: So long as they two Are perfect and found, the bodily life does continue perfect;
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Wherefore God taketh order that by eating and drinking there should be a supply of that natural moisture, which should be spent in us by travail and labor, Jer. 18. 15. And therefore it is called a refection and recovering by food that moisture which before hath been decayed in us,
Wherefore God Takes order that by eating and drinking there should be a supply of that natural moisture, which should be spent in us by travail and labour, Jer. 18. 15. And Therefore it is called a refection and recovering by food that moisture which before hath been decayed in us,
Secondly, though there be no decay of moisture, or that yet sinne, which is the sting of death, might impair or destroy this immortall life, 2 Chron. 15. 16. For when God doth punish or chastise man,
Secondly, though there be no decay of moisture, or that yet sin, which is the sting of death, might impair or destroy this immortal life, 2 Chronicles 15. 16. For when God does Punish or chastise man,
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for sinne, then even as a moth fretteth a garment, so doth sinne consume our life, Psal. 39. 11. Therefore God ordeined also the other tree of knowledge to a remedy for that, that as the body should be sustained by that corporall fruit of life,
for sin, then even as a moth fretteth a garment, so does sin consume our life, Psalm 39. 11. Therefore God ordained also the other tree of knowledge to a remedy for that, that as the body should be sustained by that corporal fruit of life,
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Augustine saith, that the tree of life, served not only ad alimenta, sed etiam ad sacramenta for doubtlesse as Adam in his estate of innocency had a bodily Sabbath,
Augustine Says, that the tree of life, served not only ad alimenta, sed etiam ad Sacraments for doubtless as Adam in his estate of innocency had a bodily Sabbath,
Again, it did put him in minde, that seeing he had received a spirituall life of immutability in esse, so also he received a spirituall life of eternity in posse.
Again, it did put him in mind, that seeing he had received a spiritual life of immutability in esse, so also he received a spiritual life of eternity in posse.
and for the try all and practise thereof, he caused this tree of knowledge to be planted there, with an inhibition not to eat of it, upon pain of death, which now and ever hath offended many.
and for the try all and practise thereof, he caused this tree of knowledge to be planted there, with an inhibition not to eat of it, upon pain of death, which now and ever hath offended many.
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but he abstaineth from something, 1 Cor. 9. 25. For which cause therefore, that we might be rewarded, it was necessary that there should be a commandement and forbidding for his abstinence, that when there should be a tryall of the Tempter saying, Eat of this, he should strive and say, I may not,
but he abstaineth from something, 1 Cor. 9. 25. For which cause Therefore, that we might be rewarded, it was necessary that there should be a Commandment and forbidding for his abstinence, that when there should be a trial of the Tempter saying, Eat of this, he should strive and say, I may not,
On the contrary side 17. verse if in triall he should wilfully fall, then for transgression, the tree of life should be a tree of death Mortem morieris, And the reason of this choice,
On the contrary side 17. verse if in trial he should wilfully fallen, then for Transgression, the tree of life should be a tree of death Mortem Morieris, And the reason of this choice,
why God should prescribe him a law and form of obedience, is because this should be primor dialis lex, as one saith, ut nostrum obsequi sit nostrum sapere, Deut. 30. 20. This is our wisdome to know and doe that which God will have us to doe,
why God should prescribe him a law and from of Obedience, is Because this should be primor Dialis lex, as one Says, ut nostrum obsequi sit nostrum Sapere, Deuteronomy 30. 20. This is our Wisdom to know and do that which God will have us to do,
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But let it come to positive law, and bring the triall and practise of that generall to a particular (as to say) I forbid and restrain this tree, none shall break my will,
But let it come to positive law, and bring the trial and practice of that general to a particular (as to say) I forbid and restrain this tree, none shall break my will,
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and saw to his shame, what evill was, for to take he knew and confessed by experience, that bonum erat adhaerere Deo, as the Prophet saith, Jer. 2. 19. And now he knew by tast,
and saw to his shame, what evil was, for to take he knew and confessed by experience, that bonum erat adhaerere God, as the Prophet Says, Jer. 2. 19. And now he knew by taste,
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when he did feel ante-ambulatores mortis, which is sorrow and sicknesse, and when he saw the Statute of death, that now it must necessarily come to him,
when he did feel ante-ambulatores mortis, which is sorrow and sickness, and when he saw the Statute of death, that now it must necessarily come to him,
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that is, if we seek to satisfie our lusts, and curiously (not contented with the open knowledge of his revealed will) shall try conclusions with God,
that is, if we seek to satisfy our Lustiest, and curiously (not contented with the open knowledge of his revealed will) shall try conclusions with God,
and say, what if we should break the Law? Wherefore abandoning these faults, which by experience we see were the cause of evill in him, it behoveth us to receive more thankfully of God the good things we have,
and say, what if we should break the Law? Wherefore abandoning these Faults, which by experience we see were the cause of evil in him, it behooveth us to receive more thankfully of God the good things we have,
THe verse going before containeth, as we have seen, the planting of the Garden, and the devise of God framed and set in the middest of Paradise, which is a plain resemblance of all Divinity, both touching our duty in knowledge and practise, with the reward thereof:
THe verse going before Containeth, as we have seen, the planting of the Garden, and the devise of God framed and Set in the midst of Paradise, which is a plain resemblance of all Divinity, both touching our duty in knowledge and practice, with the reward thereof:
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Now followeth the watering of it, which in the old Testament, Gen. 49. 25. is called Benedictio ventris & uberum, and in the new Testament, Pauls planting and Apolloes watering, 1 Cor. 3. 6. So that as the planting is shewed before,
Now follows the watering of it, which in the old Testament, Gen. 49. 25. is called Benediction Ventricle & uberum, and in the new Testament, Paul's planting and Apollo's watering, 1 Cor. 3. 6. So that as the planting is showed before,
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Thirdly, He sheweth the manner of branching the Rivers, dividing them into their Coasts, upon occasion of which he 〈 ◊ 〉 into a several discourse of them.
Thirdly, He shows the manner of branching the rivers, dividing them into their Coasts, upon occasion of which he 〈 ◊ 〉 into a several discourse of them.
If one should ask, To what end, or what need there was of water and Rivers in Gods Garden? I answer, That whether we respect necessity or pleasure, it is plain, that it was very requisite, that this supplement should be added;
If one should ask, To what end, or what need there was of water and rivers in God's Garden? I answer, That whither we respect necessity or pleasure, it is plain, that it was very requisite, that this supplement should be added;
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and as the flesh, so the bones are not dry, but are full of marrow to moisten and preserve them, Job 21. 24. And to have a generall comprehension of all, the soul also hath a thirst,
and as the Flesh, so the bones Are not dry, but Are full of marrow to moisten and preserve them, Job 21. 24. And to have a general comprehension of all, the soul also hath a thirst,
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for it is most meet, that the trees which God doth plant should be also full of sap and moisture, Psal. 104. 16. For if the young plants doe once get but the sent of the waters they will rejoyce and grow, Job 14. 9. But without it David saith, It is as the grasse on the house top, which withereth before it can grow up, Psal. 129. 6. And therefore when moisture and waters doe fail abroad,
for it is most meet, that the trees which God does plant should be also full of sap and moisture, Psalm 104. 16. For if the young plants do once get but the sent of the waters they will rejoice and grow, Job 14. 9. But without it David Says, It is as the grass on the house top, which withereth before it can grow up, Psalm 129. 6. And Therefore when moisture and waters do fail abroad,
wherefore as it was requisite that the fruits of the Trees and Plants should feed Adam, so they must be fed and cherished and kept alive by the springs and rivers of waters.
Wherefore as it was requisite that the fruits of the Trees and Plants should feed Adam, so they must be fed and cherished and kept alive by the springs and Rivers of waters.
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for which cause pleasure and delight is fitly compared to a Well or River, Psal. 36. 8. So on the other side we say, the drought and want of moisture is compared and likened to sorrow and misery, Pro. 17. 22. And in the new Testament Christ compareth grief and sorrow to it, Luke 21. 26. wherefore we see that it is requisite both for necessity and pleasure of a place, and also for profit:
for which cause pleasure and delight is fitly compared to a Well or River, Psalm 36. 8. So on the other side we say, the drought and want of moisture is compared and likened to sorrow and misery, Pro 17. 22. And in the new Testament christ compareth grief and sorrow to it, Lycia 21. 26. Wherefore we see that it is requisite both for necessity and pleasure of a place, and also for profit:
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For as too much water maketh a bad ground for fruit, and unpleasant by reason of dyrt and mire, 1 Reg. 9. 13. So on the other side to have a Country or City of too little water, maketh the places dry and dusty,
For as too much water makes a bad ground for fruit, and unpleasant by reason of dyrt and mire, 1 Reg. 9. 13. So on the other side to have a Country or city of too little water, makes the places dry and dusty,
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and instead of pipes he can make whole 〈 ◊ 〉 and 〈 ◊ 〉 of Rivers, in severall channells to come into all places where he 〈 ◊ 〉 for God doth not only make Rivers,
and instead of pipes he can make Whole 〈 ◊ 〉 and 〈 ◊ 〉 of rivers, in several channels to come into all places where he 〈 ◊ 〉 for God does not only make rivers,
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and make clean. 3. To quench our thirst. 4. To nourisn plants, herbs and trees. Touching this description it is plain, that the ancient writers doe gather,
and make clean. 3. To quench our thirst. 4. To nourisn plants, herbs and trees. Touching this description it is plain, that the ancient writers do gather,
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for where they compared this with the history of other writers, and seek for a place, where are four such great rivers coming from one head and fountain, they died in it.
for where they compared this with the history of other writers, and seek for a place, where Are four such great Rivers coming from one head and fountain, they died in it.
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And again, missing also in the knowledge of the Land of 〈 ◊ 〉, taking it for another Land, it grew to a marvailous difficulty, that they could not tell how to reconcile this part of holy 〈 ◊ 〉 with the histories of other men.
And again, missing also in the knowledge of the Land of 〈 ◊ 〉, taking it for Another Land, it grew to a marvelous difficulty, that they could not tell how to reconcile this part of holy 〈 ◊ 〉 with the histories of other men.
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first by name it is called 〈 ◊ 〉: Secondly, by the 〈 ◊ 〉 and compassing of it about havilah. Thirdly, by the commodies of that Country ophir, which being taken by 〈 ◊ 〉, is included, by gold 〈 ◊ 〉 and the 〈 ◊ 〉,
First by name it is called 〈 ◊ 〉: Secondly, by the 〈 ◊ 〉 and compassing of it about havilah. Thirdly, by the commodies of that Country ophir, which being taken by 〈 ◊ 〉, is included, by gold 〈 ◊ 〉 and thee 〈 ◊ 〉,
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The second, is the circuit and compasse by the coast, for it compasseth and runneth along by the Country Havilah, the name of which Land and Country, made the doubt amongst writers,
The second, is the circuit and compass by the coast, for it Compasseth and Runneth along by the Country Havilah, the name of which Land and Country, made the doubt among writers,
The other is 〈 ◊ 〉 Kings 10. 22. which is in the 〈 ◊ 〉 parts of the 〈 … 〉 of India. And the old writers, taking it for this, which is very 〈 … 〉 from that, did 〈 ◊ 〉 in the matter.
The other is 〈 ◊ 〉 Kings 10. 22. which is in the 〈 ◊ 〉 parts of the 〈 … 〉 of India. And the old writers, taking it for this, which is very 〈 … 〉 from that, did 〈 ◊ 〉 in the matter.
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There was another Havilah, which came from 〈 ◊ 〉 and 〈 ◊ 〉, Gen. 10. 7. which dwelt in that Country where the river 〈 ◊ 〉 is, of which now some are called 〈 … 〉. In Strabo this Land is called Chavilah 〈 ◊ 〉, which as you see is very like 〈 ◊ 〉, and in this place was the Kings royall place and seat in the citie of Shushan, 1 Hester 2. 5. Which for the commodities of it, was called the citie of joy or pleasure,
There was Another Havilah, which Come from 〈 ◊ 〉 and 〈 ◊ 〉, Gen. 10. 7. which dwelled in that Country where the river 〈 ◊ 〉 is, of which now Some Are called 〈 … 〉. In Strabo this Land is called Chavilah 〈 ◊ 〉, which as you see is very like 〈 ◊ 〉, and in this place was the Kings royal place and seat in the City of Susa, 1 Esther 2. 5. Which for the commodities of it, was called the City of joy or pleasure,
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as indeed Chavilah signifieth, for in Hebrew it importeth most fruitfull, rich, and plentifull, as if it were ever bringing forth, and yet ever with childe.
as indeed Chavilah signifies, for in Hebrew it imports most fruitful, rich, and plentiful, as if it were ever bringing forth, and yet ever with child.
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Touching the third point, we necessarily infer and prove by the fruits and commodities, which are here named that it must needs be this Havilah, of which we have spoken,
Touching the third point, we necessarily infer and prove by the fruits and commodities, which Are Here nam that it must needs be this Havilah, of which we have spoken,
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namely one chief for all of that kinde, for it was the infinite store of all these rich commodities, which made the King of Persia so proud in the City Shushan, as we read in the, 1 Hester.
namely one chief for all of that kind, for it was the infinite store of all these rich commodities, which made the King of Persiam so proud in the city Susa, as we read in thee, 1 Esther.
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For the other kinde of Bdelium, some take it for a precious stone, but indeed it is a tree and not a stone, by which rare and excellent tree all spice and sweet perfumes which did there abound are comprehended and understood.
For the other kind of Bdelium, Some take it for a precious stone, but indeed it is a tree and not a stone, by which rare and excellent tree all spice and sweet perfumes which did there abound Are comprehended and understood.
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And thus yee see what he meaneth by the fruits and commodities of this land, by which Moses thinketh he hath sufficiently described unto us the place where Paradise was.
And thus ye see what he means by the fruits and commodities of this land, by which Moses Thinketh he hath sufficiently described unto us the place where Paradise was.
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For worldlings when they come to Havilah, and whilest they are amongst the gold and sweet perfumes and spices and precious stones (which is before they come to Paradise) they sit down there,
For worldlings when they come to Havilah, and whilst they Are among the gold and sweet perfumes and spices and precious stones (which is before they come to Paradise) they fit down there,
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But Gods Children never stay nor rest themselves in Havilah amongst these earthly things, but goe on still till they come to the tree of life, which is in the mid'st of Paradise.
But God's Children never stay nor rest themselves in Havilah among these earthly things, but go on still till they come to the tree of life, which is in the midst of Paradise.
Because Havilah and this 〈 ◊ 〉 is without the circuit and compasse of Paradise; for though indeed the tree of knowledge and of life be the works of it,
Because Havilah and this 〈 ◊ 〉 is without the circuit and compass of Paradise; for though indeed the tree of knowledge and of life be the works of it,
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For God willed the People 〈 ◊ 〉 offer all their treasures, Exod. 35. 4. And yet though these outward things doe accompanie the Church and profession of the truth,
For God willed the People 〈 ◊ 〉 offer all their treasures, Exod 35. 4. And yet though these outward things do accompany the Church and profession of the truth,
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and as part of the world in the outside thereof, yet it is the property of our earthly nature, more to admire these things than the true treasures of Paradise:
and as part of the world in the outside thereof, yet it is the property of our earthly nature, more to admire these things than the true treasures of Paradise:
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But remember what our Saviour Christ saith, Though we could get all the world, what would it avail if we lose our souls? Matth. 26. 15, 16. wherefore we must remember to say as Eusebius reporteth of one Arcelius, who being busie about worldly 〈 ◊ 〉, was wont often to say to himself ( potes hoc agere, sed hoc non est opus tuum, that is, thou mayst doe this,
But Remember what our Saviour christ Says, Though we could get all the world, what would it avail if we loose our Souls? Matthew 26. 15, 16. Wherefore we must Remember to say as Eusebius Reporteth of one Arcelius, who being busy about worldly 〈 ◊ 〉, was wont often to say to himself (potes hoc agere, sed hoc non est opus tuum, that is, thou Mayest do this,
But we must passe through Havilah speedily and make haste to Paradise, and there make our aboade and bestow our selves principally in the contemplation of his works and the doing of his will.
But we must pass through Havilah speedily and make haste to Paradise, and there make our abode and bestow our selves principally in the contemplation of his works and the doing of his will.
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and the perfecting of the parting of these Rivers as yet remaineth, St. Augustine saith well, that matters of spiritual instruction in the Scriptures are as the crop of Wheat or Herbs of the field to be gathered:
and the perfecting of the parting of these rivers as yet remains, Saint Augustine Says well, that matters of spiritual instruction in the Scriptures Are as the crop of Wheat or Herbs of the field to be gathered:
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and spend his labour wholly in mending of high wayes and bridges, and to let alone the care and labour (which is more needfull) in husbanding the arrable land and pasture ground.
and spend his labour wholly in mending of high ways and bridges, and to let alone the care and labour (which is more needful) in husbanding the arable land and pasture ground.
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Here, in these two verses, he 〈 ◊ 〉 us of the three other Rivers, whereof the two first are (as the former) described both by name and also by the Coast which they doc passe by.
Here, in these two Verses, he 〈 ◊ 〉 us of the three other rivers, whereof the two First Are (as the former) described both by name and also by the Coast which they doc pass by.
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Touching the first we read that this River which is here called Gihon, is called of the Heathen Writers Araxes, Naharses, and Narsines, yet they found that the primitive name was Gihon.
Touching the First we read that this River which is Here called Gihon, is called of the Heathen Writers Araxes, Naharses, and Narsines, yet they found that the primitive name was Gihon.
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the nature of which River was (once a year about harvest time) to break out and overflow, whereby it refreshed the Countrie languishing with heat, Sirah. 24. 32. Touching the Coast, It compasseth the Land of Havilah, where by compassing is meant, that it marched or ran through the Countrie;
the nature of which River was (once a year about harvest time) to break out and overflow, whereby it refreshed the Country languishing with heat, Sirrah. 24. 32. Touching the Coast, It Compasseth the Land of Havilah, where by compassing is meant, that it marched or ran through the Country;
for so the 〈 ◊ 〉 are said to compasse the Wildernesse, Joshuah 15. 1. and the Scribes, Matth. 23. 15. to compasse Sea and Land, that is, to passe or travell through or by it.
for so the 〈 ◊ 〉 Are said to compass the Wilderness, Joshua 15. 1. and the Scribes, Matthew 23. 15. to compass Sea and Land, that is, to pass or travel through or by it.
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This River hath a head of it self, and passeth along by the old Cities Ninivie, and others, Gen. 10. 11. and it joyneth it self to the River Pishon neer the famous citie Tesipho, and so runne into one stream together into the gulf of Persia.
This River hath a head of it self, and passes along by the old Cities Nineveh, and Others, Gen. 10. 11. and it Joineth it self to the River Pishon near the famous City Tesipho, and so run into one stream together into the gulf of Persiam.
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For the Coast of it, He saith it runneth Eastward, for on that side is the Land of Assyria, which was called the Land of Nodd before the flood, Gen. 4. 16. And after that Assur, Chams sonne, came thither, it was called Assyria, Gen. 10. 22. The fourth River is called Euphrates, only he speaketh of the name of this and leaveth out the bounds and coasts of it:
For the Coast of it, He Says it Runneth Eastward, for on that side is the Land of Assyria, which was called the Land of Nod before the flood, Gen. 4. 16. And After that Assur, Chams son, Come thither, it was called Assyria, Gen. 10. 22. The fourth River is called Euphrates, only he speaks of the name of this and Leaveth out the bounds and coasts of it:
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If we compare them together, in some of them was deepnesse, in others shallownesse, in some swiftnesse, in some slownesse, some pleasurable, others navigable, the one of them far and fruitfull, the other lean,
If we compare them together, in Some of them was deepness, in Others shallowness, in Some swiftness, in Some slowness, Some pleasurable, Others navigable, the one of them Far and fruitful, the other lean,
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wherefore seeing God hath bound us with fourfold benefits, yea with many fold blessings, what a sinne it is to break asunder those bands by transgression and unthankfullnesse.
Wherefore seeing God hath bound us with fourfold benefits, yea with many fold blessings, what a sin it is to break asunder those bans by Transgression and unthankfulness.
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which three Islands Arselius calleth the three Islands of blessing, and the Heathen doe call them Elisii campi: By which we see they had a glimering knowledge of Paradise.
which three Islands Arselius calls the three Islands of blessing, and the Heathen do call them Elisii Campi: By which we see they had a glimmering knowledge of Paradise.
The Land of Babylon, Chuse and Ashur, and other places, as Writers doe testifie, doe carry in their names the men that first inhabited and possessed them:
The Land of Babylon, Choose and Ashur, and other places, as Writers do testify, do carry in their names the men that First inhabited and possessed them:
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But whatsoever excellencies this Land had, yet now they are lost, though reliques and resemblances of them remain, which must teach us how vile and dangerous a thing sinne is;
But whatsoever excellencies this Land had, yet now they Are lost, though Relics and resemblances of them remain, which must teach us how vile and dangerous a thing sin is;
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So that 〈 ◊ 〉 must needs be the 〈 ◊ 〉 pleasant place, being invironed and compassed with all those blessings, namely 〈 ◊ 〉 the mid'st of health, wealth, honor,
So that 〈 ◊ 〉 must needs be the 〈 ◊ 〉 pleasant place, being environed and compassed with all those blessings, namely 〈 ◊ 〉 the midst of health, wealth, honour,
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how all these blessings round about it, began 〈 ◊ 〉 curses to mankinde, 〈 ◊ 〉 and learning grew into 〈 ◊ 〉 All the wisdome of 〈 ◊ 〉 Gen. 11. 31. grew into 〈 ◊ 〉 〈 ◊ 〉 which was the glory of the world degenerated,
how all these blessings round about it, began 〈 ◊ 〉 curses to mankind, 〈 ◊ 〉 and learning grew into 〈 ◊ 〉 All the Wisdom of 〈 ◊ 〉 Gen. 11. 31. grew into 〈 ◊ 〉 〈 ◊ 〉 which was the glory of the world degenerated,
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and fell into pride, and so to cruelty and 〈 ◊ 〉 and so was made the 〈 ◊ 〉 of Gods wrath, which ever God 〈 ◊ 〉 to threaten sinne, Ezech. 12. 13. Havilah became by sinne, a means to draw 〈 … 〉 from Paradise,
and fell into pride, and so to cruelty and 〈 ◊ 〉 and so was made the 〈 ◊ 〉 of God's wrath, which ever God 〈 ◊ 〉 to threaten sin, Ezekiel 12. 13. Havilah became by sin, a means to draw 〈 … 〉 from Paradise,
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for they which dwelt in this wealthy Country, became the most covetous, secure, and carelesse people in the world, forgetting God, every man was there on horseback, by reason of wealth and prosperity, which made them ride away from Paradise with the more speed.
for they which dwelled in this wealthy Country, became the most covetous, secure, and careless people in the world, forgetting God, every man was there on horseback, by reason of wealth and Prosperity, which made them ride away from Paradise with the more speed.
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And for Arabia they enjoying bodily health, yet made them so presumptuous that (as one of their country-men saith) they were 〈 … 〉 For by reason, they had 〈 ◊ 〉 for all diseases and infirmities of the body to preserve health, they gave themselves to all 〈 ◊ 〉 and 〈 ◊ 〉 and to wallow in all 〈 ◊ 〉 and 〈 ◊ 〉 knowing present help to recover their health again.
And for Arabia they enjoying bodily health, yet made them so presumptuous that (as one of their countrymen Says) they were 〈 … 〉 For by reason, they had 〈 ◊ 〉 for all diseases and infirmities of the body to preserve health, they gave themselves to all 〈 ◊ 〉 and 〈 ◊ 〉 and to wallow in all 〈 ◊ 〉 and 〈 ◊ 〉 knowing present help to recover their health again.
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If we fall into the pride of 〈 ◊ 〉 into the 〈 ◊ 〉 and security of Havilah, and 〈 ◊ 〉 our selves into all 〈 ◊ 〉 of 〈 ◊ 〉 and give our selves to the 〈 ◊ 〉 and Idolatry of 〈 ◊ 〉 then 〈 ◊ 〉 shall be like 〈 ◊ 〉 those which were 〈 ◊ 〉 neighbors 〈 ◊ 〉 Paradise,
If we fallen into the pride of 〈 ◊ 〉 into the 〈 ◊ 〉 and security of Havilah, and 〈 ◊ 〉 our selves into all 〈 ◊ 〉 of 〈 ◊ 〉 and give our selves to the 〈 ◊ 〉 and Idolatry of 〈 ◊ 〉 then 〈 ◊ 〉 shall be like 〈 ◊ 〉 those which were 〈 ◊ 〉 neighbours 〈 ◊ 〉 Paradise,
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and St. Augustine the converted Christian, to make use of, by thinking on Paradise, for they all are carefull to preserve and 〈 ◊ 〉 the 〈 ◊ 〉 of this story,
and Saint Augustine the converted Christian, to make use of, by thinking on Paradise, for they all Are careful to preserve and 〈 ◊ 〉 the 〈 ◊ 〉 of this story,
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and to prove that these are not Rivers running in 〈 … 〉 place imaginary, but 〈 ◊ 〉 and cortain, known, seen and tasted of by many, Gen. 13. 10. So for matter of my story,
and to prove that these Are not rivers running in 〈 … 〉 place imaginary, but 〈 ◊ 〉 and cortain, known, seen and tasted of by many, Gen. 13. 10. So for matter of my story,
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but to contemplate a spirituall Land and place of pleasure, which the heathen in their Books called Elisii Campi, In which they place the four cardinall virtues, instead of the four pleasant Rivers which are here named:
but to contemplate a spiritual Land and place of pleasure, which the heathen in their Books called Elisii Campi, In which they place the four cardinal Virtues, instead of the four pleasant rivers which Are Here nam:
And also Ambrose doth, concerning the depth of Pishon to the profoundnesse of wisdome, the shallownesse of Hiddikell to temperance and sobriety, Tygris to fortitude, and Euphrates to justice.
And also Ambrose does, Concerning the depth of Pishon to the profoundness of Wisdom, the shallowness of Hiddikell to temperance and sobriety, Tygris to fortitude, and Euphrates to Justice.
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So doth Philo the Jew, fall into the like spirituall meditation of Paradise for his use, he said, this is the course which a man must take here, to seek the light of knowledge,
So does Philo the Jew, fallen into the like spiritual meditation of Paradise for his use, he said, this is the course which a man must take Here, to seek the Light of knowledge,
St. Augustine and Ambrose, have gathered two other resemblances spirituall by this out of the old Testament, Ezech. 1. 5. Rev. 4: 6. They lay, that Faith on earth doth apprehend Heaven, and therein these four things:
Saint Augustine and Ambrose, have gathered two other resemblances spiritual by this out of the old Testament, Ezekiel 1. 5. Rev. 4: 6. They lay, that Faith on earth does apprehend Heaven, and therein these four things:
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They say, they are, as it were, the four streams, in which our Faith doth run and direct his course in, by meditation of heavenly Joyes in Paradise above.
They say, they Are, as it were, the four streams, in which our Faith does run and Direct his course in, by meditation of heavenly Joys in Paradise above.
The four Wheels are these, Job 4. 6. 〈 ◊ 〉, fides, patientia, integritas, For if we so fear that we have faith, and hope in Gods mercy, and patiently endure as Christ did, not digressing from righteousnesse,
The four Wheels Are these, Job 4. 6. 〈 ◊ 〉, fides, patientia, integritas, For if we so Fear that we have faith, and hope in God's mercy, and patiently endure as christ did, not digressing from righteousness,
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Thus doth Augustine and Ambrose, make a profitable resemblance and comparison, between these things on earth and that which is in heaven, that it may be a course to lead us to Paradise above.
Thus does Augustine and Ambrose, make a profitable resemblance and comparison, between these things on earth and that which is in heaven, that it may be a course to led us to Paradise above.
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and estate, from whence we were taken, Esay 51. 1. So did Anna in the old Testament, I Sam. 2. 8. and Mary in the new Testament, Luke 1. 52. in their several songs:
and estate, from whence we were taken, Isaiah 51. 1. So did Anna in the old Testament, I Sam. 2. 8. and Marry in the new Testament, Lycia 1. 52. in their several songs:
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God doth raise the base from the dunghill, and set them with the Princes of his People, Psal. 113. 7. Joseph was taken from the Dungeon and prison, Psal. 105. 17. and brought from thence to be chief Ruler in Egypt. Moses was a mighty man and of great personage,
God does raise the base from the dunghill, and Set them with the Princes of his People, Psalm 113. 7. Joseph was taken from the Dungeon and prison, Psalm 105. 17. and brought from thence to be chief Ruler in Egypt. Moses was a mighty man and of great personage,
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Gideon was taken from the flayle, Judg. 6. 11. Saul with a naile in his purse and from seeking his Fathers 〈 ◊ 〉, 1 Sam. 9. 1, 2, &c. David from the 〈 ◊ 〉, Psal. 78. 70, 71. with divers others in the like sort, the particulars would be over-tedious to recite.
gideon was taken from the flail, Judges 6. 11. Saul with a nail in his purse and from seeking his Father's 〈 ◊ 〉, 1 Sam. 9. 1, 2, etc. David from the 〈 ◊ 〉, Psalm 78. 70, 71. with diverse Others in the like sort, the particulars would be overtedious to recite.
This then kindly worketh in us the conceit of humility to consider and remember that first Man was a companion to Beasts, both in the same common matter and place,
This then kindly works in us the conceit of humility to Consider and Remember that First Man was a Companion to Beasts, both in the same Common matter and place,
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As we have spoken of the place from whence, so now of the place to which he was brought, That was Paradise, wherein we must note, that God brought him not thither only to shew it him, that he might see it, 1 King 8. 9. but that he might inhabite it, enjoy it, possesse and exercise himself in it, to which he seemeth to have relation in the 10. Psal. 14. which proveth that Adam was not there natus, sed positus, nor thereof Dominus, sed Colonus, and he had it not by inheritance, but by Deed of Gift;
As we have spoken of the place from whence, so now of the place to which he was brought, That was Paradise, wherein we must note, that God brought him not thither only to show it him, that he might see it, 1 King 8. 9. but that he might inhabit it, enjoy it, possess and exercise himself in it, to which he seems to have Relation in the 10. Psalm 14. which Proves that Adam was not there Born, sed Positus, nor thereof Dominus, sed Colonus, and he had it not by inheritance, but by Deed of Gift;
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Wherefore this being a shadow and resemblance of Heaven, it is sure that (whatever we say) it is not our merit or worthinesse, our wit or any thing else which can bring us thither,
Wherefore this being a shadow and resemblance of Heaven, it is sure that (whatever we say) it is not our merit or worthiness, our wit or any thing Else which can bring us thither,
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but only the free grace of God, which, as it teacheth us humblenesse in regard of our unde, so it teacheth us thankfulnesse in regard of our quo, whither; that is, Paradise:
but only the free grace of God, which, as it Teaches us humbleness in regard of our unde, so it Teaches us thankfulness in regard of our quo, whither; that is, Paradise:
a place full of all pleasant and profitable things, and our thankfullnesse must be with trembling and fear, Psal. 2. 11. Quoniam qui potuit poni, potuit deponi,
a place full of all pleasant and profitable things, and our thankfulness must be with trembling and Fear, Psalm 2. 11. Quoniam qui Potuit Poni, Potuit deponi,
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The third point is his ut, that is, the cause and end for which God took him from the World and put him into Paradise, which was to 〈 ◊ 〉 him some service, both in dressing and keeping the Garden,
The third point is his ut, that is, the cause and end for which God took him from the World and put him into Paradise, which was to 〈 ◊ 〉 him Some service, both in dressing and keeping the Garden,
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Also this labor was imposed him, that he might understand that this Paradise was not an estate and place of his rest and all happinesse to be looked for,
Also this labour was imposed him, that he might understand that this Paradise was not an estate and place of his rest and all happiness to be looked for,
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Touching the first, which is set down in this verse, concerning bodily labour, there are two questions to be inquired of, the one of Adam, the other of Paradise.
Touching the First, which is Set down in this verse, Concerning bodily labour, there Are two questions to be inquired of, the one of Adam, the other of Paradise.
The question concerning Adam is, Why God should 〈 ◊ 〉 him to such labour, seeing God purposed to place him in a most happy estate? for it might seem a thing very inconvenient to impose labour to him which might marre and hinder all the felicitie and happinesse spoken of before.
The question Concerning Adam is, Why God should 〈 ◊ 〉 him to such labour, seeing God purposed to place him in a most happy estate? for it might seem a thing very inconvenient to impose labour to him which might mar and hinder all the felicity and happiness spoken of before.
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For answer to that, It is true which St. Augustine saith, that indeed, if we mean Laboriosum laborem, it would have been a prejudice and let to his happinesse;
For answer to that, It is true which Saint Augustine Says, that indeed, if we mean Laboriosum laborem, it would have been a prejudice and let to his happiness;
then we infer that amongst all other labors, the exercise of dressing and keeping a Garden or Orchard, is most pleasant and agreeable to our nature, Preach. 2. 5. and bringeth greatest delight to our experience and senses in seeing ever some new and pleasant hearb or plant springing up.
then we infer that among all other labors, the exercise of dressing and keeping a Garden or Orchard, is most pleasant and agreeable to our nature, Preach. 2. 5. and brings greatest delight to our experience and Senses in seeing ever Some new and pleasant herb or plant springing up.
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Therefore it seemeth to be even the labor in which Kings have taken delight, Preach. 2. 5. though of all other men, they seem to be exempt most from bodily labor,
Therefore it seems to be even the labour in which Kings have taken delight, Preach. 2. 5. though of all other men, they seem to be exempt most from bodily labour,
yet they have often used and tied themselves to this labor, which God here assigned to Adam, his labor being therefore limited and allayed with these considerations, there was no abatement of happinesse or joy thereby.
yet they have often used and tied themselves to this labour, which God Here assigned to Adam, his labour being Therefore limited and allayed with these considerations, there was no abatement of happiness or joy thereby.
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for seeing God made all things to grow in it, and the ground to bring forth all things to be defired why should he labor to dresse it? and seeing there were no ill things to hurt or annoy it, what need he to take care to keep it? 〈 ◊ 〉 saith, that the case standeth alike with God and with Gods Garden in this respect,
for seeing God made all things to grow in it, and the ground to bring forth all things to be desired why should he labour to dress it? and seeing there were no ill things to hurt or annoy it, what need he to take care to keep it? 〈 ◊ 〉 Says, that the case Stands alike with God and with God's Garden in this respect,
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for as man hath more need to be served of God, than God hath need to be served of man (not wanting his service) so Adam had more need to be served by the Garden,
for as man hath more need to be served of God, than God hath need to be served of man (not wanting his service) so Adam had more need to be served by the Garden,
but also by the industry and diligence of man, it should bring opus voluntarium. So that divers other faire and pleasant things, should be bestowed on the Garden,
but also by the industry and diligence of man, it should bring opus Voluntary. So that diverse other fair and pleasant things, should be bestowed on the Garden,
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Now for the keeping of the Garden, it may seem a great difficulty, because there being no danger, it might keep it self without Adams care, labor, or looking to:
Now for the keeping of the Garden, it may seem a great difficulty, Because there being no danger, it might keep it self without Adams care, labour, or looking to:
Again, touching the keeping thereof from hurt, God closely telleth him, that an enemy should come, who by his cautelous wyles and subtill practices, should seek to bereave him of his present Garden,
Again, touching the keeping thereof from hurt, God closely Telleth him, that an enemy should come, who by his cautelous wiles and subtle practices, should seek to bereave him of his present Garden,
And this first is the principall and greatest, for example 〈 ◊ 〉 primus homo est lex posteritatis, In what regard? In regard of his person in this, that seeing labor in a vocation was good and requisite in the first estate of Innocency,
And this First is the principal and greatest, for Exampl 〈 ◊ 〉 primus homo est lex posteritatis, In what regard? In regard of his person in this, that seeing labour in a vocation was good and requisite in the First estate of Innocency,
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but that we should be doing of good, and it is his will that with such things we should redeem the time from idlenesse, Ephes. 5. 16. We must not be worse then Ants Pro. 6. 6. Nor like to Snayles, Psal. 58. 8. Consuming our time in vanities, Psal. 78. 33. These idle ones are called slow-bellies, Tit. 1. 12. and such God detesteth,
but that we should be doing of good, and it is his will that with such things we should Redeem the time from idleness, Ephesians 5. 16. We must not be Worse then Aunts Pro 6. 6. Nor like to Snails, Psalm 58. 8. Consuming our time in vanities, Psalm 78. 33. These idle ones Are called slow-bellies, Tit. 1. 12. and such God detesteth,
Therefore it may beseem us which labour in the Church and Commonwealth, not only operari, but also servire; for there are many which will be busie and take more pains than they have thanks for,
Therefore it may beseem us which labour in the Church and Commonwealth, not only operari, but also Serve; for there Are many which will be busy and take more pains than they have thanks for,
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and when every one is a Master workman, and will not be subject or ordered by others in their labour, it commeth to passe that Gods Vineyard is often spoyled,
and when every one is a Master workman, and will not be Subject or ordered by Others in their labour, it comes to pass that God's Vineyard is often spoiled,
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for as the contrary vices are the two things on which a sluggard casteth over his bed, Pro. 26. 14. So Moses setteth these two as the two hinges on which laborious and industrious men doe move.
for as the contrary vices Are the two things on which a sluggard Cast over his Bed, Pro 26. 14. So Moses sets these two as the two hinges on which laborious and Industria men do move.
or to drive away evill from it, that is, to preserve it from evill and in these two is expressed the property of a City, Psal. 127. 1. First, it is commodionsly built, then there is a carefull watch set over it, 〈 ◊ 〉 keep it from all danger and hurt, 1 Cor. 12. 21. there is a comparison between the members, the head and the eye are profitable to custodire, the hand and the foot for all the body in operation;
or to drive away evil from it, that is, to preserve it from evil and in these two is expressed the property of a city, Psalm 127. 1. First, it is commodiously built, then there is a careful watch Set over it, 〈 ◊ 〉 keep it from all danger and hurt, 1 Cor. 12. 21. there is a comparison between the members, the head and the eye Are profitable to Guard, the hand and the foot for all the body in operation;
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and we must know that Custodes, as Magistrates, Ministers, &c. though their function be not in 〈 ◊ 〉, yet (if they 〈 ◊ 〉 not idle in it) the 〈 ◊ 〉 of their heart is as great and painfull as the 〈 ◊ 〉 of the brows to others.
and we must know that Custodes, as Magistrates, Ministers, etc. though their function be not in 〈 ◊ 〉, yet (if they 〈 ◊ 〉 not idle in it) the 〈 ◊ 〉 of their heart is as great and painful as the 〈 ◊ 〉 of the brows to Others.
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for these two vices profusion and negligence doe goe together, Prov. 18. 9. as the two virtues Working and Keeping are brethren and goe together like friends.
for these two vices profusion and negligence do go together, Curae 18. 9. as the two Virtues Working and Keeping Are brothers and go together like Friends.
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and this is our translation and prelation, whereby we are taught to keep in minde our two duties of operari and custodire; and this may serve for the comprehension of our first duty in Paradise.
and this is our Translation and prelation, whereby we Are taught to keep in mind our two duties of operari and Guard; and this may serve for the comprehension of our First duty in Paradise.
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The other spirituall imploying the duties of his soul respecting the life to come. The one humane, which is our Art and Occupation in our several vocations.
The other spiritual employing the duties of his soul respecting the life to come. The one humane, which is our Art and Occupation in our several vocations.
When we have taken away the shell and driven off the husk from it, we shall see that it is true obedience, obedientia autem est sola virtutum, as one saith, & nulla est obedientia nisi humilium, so that obedience in humility containeth in it the summe of all virtues else.
When we have taken away the shell and driven off the husk from it, we shall see that it is true Obedience, obedientia autem est sola Virtues, as one Says, & nulla est obedientia nisi humilium, so that Obedience in humility Containeth in it the sum of all Virtues Else.
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But this Law and duty of obedience is supernatural, and therefore besides the instinct of nature it was requisite that God should ( viva voce ) instruct him therein as a thing not within the reach of fleshly reason, to know how we should serve God aright:
But this Law and duty of Obedience is supernatural, and Therefore beside the instinct of nature it was requisite that God should (viva voce) instruct him therein as a thing not within the reach of fleshly reason, to know how we should serve God aright:
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This is the reason then why God spake now and said, Numb 12. 6. God is said to speak three waies, by vision, dream, or mouth to mouth; and this last was the speciallest favour and grace so to speak;
This is the reason then why God spoke now and said, Numb 12. 6. God is said to speak three ways, by vision, dream, or Mouth to Mouth; and this last was the speciallest favour and grace so to speak;
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And if we marke it, there is none of all these but conteineth in them an argument very effectuall and very plain, to make us have a care to serve the Lord and obey his Commandements;
And if we mark it, there is none of all these but Containeth in them an argument very effectual and very plain, to make us have a care to serve the Lord and obey his commandments;
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because he was much more in the favour of God then any of his sinfull seed were, which the ancient Fathers doe apparently gather also by the 3. of Gen. 8. for in that it is said, that Adam heard God walk in his own presence in the Garden,
Because he was much more in the favour of God then any of his sinful seed were, which the ancient Father's do apparently gather also by the 3. of Gen. 8. for in that it is said, that Adam herd God walk in his own presence in the Garden,
The Prophets therefore had this for the warrant of their Prophecies, Os Domini loquntum est; and the Apostles had this for the seale and assurance of their doctrine Ego accepi a Domino quod tradidi, 1 Cor. 11. 23. So that if in Paradise to have the word of God as the rule and direction to frame all their lives by, being in the state of innocencie,
The prophets Therefore had this for the warrant of their Prophecies, Os Domini loquntum est; and the Apostles had this for the seal and assurance of their Doctrine Ego accepi a Domino quod tradidi, 1 Cor. 11. 23. So that if in Paradise to have the word of God as the Rule and direction to frame all their lives by, being in the state of innocence,
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for if we shall not obey his authority and just right which he hath to command us, we shall shew our selves very proud and perverse persons, which is the overthrow of humility;
for if we shall not obey his Authority and just right which he hath to command us, we shall show our selves very proud and perverse Persons, which is the overthrow of humility;
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if we regard not his liberality, we are unthankfull men, which destroyeth humanity and civility; if we transgresse so gentle and easie a Commandement, it is exceeding negligence;
if we regard not his liberality, we Are unthankful men, which Destroyeth humanity and civility; if we transgress so gentle and easy a Commandment, it is exceeding negligence;
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This is then as if he had said, hitherto God hath been in a manner as no God, he hath shewed himself as a Minister to man, taking on him the behaviour of a Potter, to fashion us of Earth;
This is then as if he had said, hitherto God hath been in a manner as no God, he hath showed himself as a Minister to man, taking on him the behaviour of a Potter, to fashion us of Earth;
and to be to us a Gardiner, and to be one that hath occupied himself in making Rivers for water and all things needfull for us, in so much as no servant may seem to be in offices more meanly imployed than he hath as yet undertaken for us:
and to be to us a Gardener, and to be one that hath occupied himself in making rivers for water and all things needful for us, in so much as no servant may seem to be in Offices more meanly employed than he hath as yet undertaken for us:
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and giveth him a commandement, and prescribeth him a Law touching the commandement. We first say that on Gods side and behalf, he hath a power to command,
and gives him a Commandment, and prescribeth him a Law touching the Commandment. We First say that on God's side and behalf, he hath a power to command,
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yea, it doth not only as much binde us, but farre more, because the obligatorie law naturall is farre more strong and bindeth us more surely than the bond of the Law morall,
yea, it does not only as much bind us, but Far more, Because the obligatory law natural is Far more strong and binds us more surely than the bound of the Law moral,
wherefore, that Adam might know his ranke and row, in which he is placed and standeth under God, he giveth out this commandement and Law that he might know this, that though God hath in mercie put all things under his feet, Psal. 8. 6. yet he reserved a power and prerogative to command,
Wherefore, that Adam might know his rank and row, in which he is placed and Stands under God, he gives out this Commandment and Law that he might know this, that though God hath in mercy put all things under his feet, Psalm 8. 6. yet he reserved a power and prerogative to command,
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and our humane wisdome must be captived and brought under, and made subject to the wisdome of God, 2 Gor. 10. 5. for this is the chief part and perfection of obedience, to deny our wills and forsake our own wisdome, Matth. 16. 24. the reason is because our will and wisdome is contrarie and at enmitie with the Will and Wisdome of God.
and our humane Wisdom must be captived and brought under, and made Subject to the Wisdom of God, 2 Gor. 10. 5. for this is the chief part and perfection of Obedience, to deny our wills and forsake our own Wisdom, Matthew 16. 24. the reason is Because our will and Wisdom is contrary and At enmity with the Will and Wisdom of God.
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The answer to both is this, namely, That the foreknowledge of God is no cause of any action, no more then our eyes, being open and seeing a man, is the cause of his going;
The answer to both is this, namely, That the foreknowledge of God is no cause of any actium, no more then our eyes, being open and seeing a man, is the cause of his going;
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God gave Adam power and ability and freedom of minde to perform a greater obedience than this, Preach. 7. 31. but man sought the inventions of his own heart,
God gave Adam power and ability and freedom of mind to perform a greater Obedience than this, Preach. 7. 31. but man sought the Inventions of his own heart,
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and God is justified to be without all rigor whatsoever, except we will say, Why did not God then make man immutable? which question if we move, Rom. 9. 20. we are not to dispute & plead with God,
and God is justified to be without all rigor whatsoever, except we will say, Why did not God then make man immutable? which question if we move, Rom. 9. 20. we Are not to dispute & plead with God,
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The body of the Law we see is planted between the preface and the penalty, both which are to perswade us to the love and obedience of that in the mid'st.
The body of the Law we see is planted between the preface and the penalty, both which Are to persuade us to the love and Obedience of that in the midst.
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It is therefore faced and garded with the consideration of Gods love and liberality, and it is backed behinde with the fear of Gods just judgement, if we break it.
It is Therefore faced and guarded with the consideration of God's love and liberality, and it is backed behind with the Fear of God's just judgement, if we break it.
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So that if perswasion or threatning, love or fear, fair means or foul, will serve to keep us from sinne and make us serve God, here God had put them all together.
So that if persuasion or threatening, love or Fear, fair means or foul, will serve to keep us from sin and make us serve God, Here God had put them all together.
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There be four parts of his loving favours set out to us in it: First, Comedes: Secondly, Comedendo comedes, that is, thou shalt eat freely and frankly:
There be four parts of his loving favours Set out to us in it: First, Comedes: Secondly, Comedendo comedes, that is, thou shalt eat freely and frankly:
when he will, what he will, how much soever he will, for his sufficient necessity and strength, freely at his choise, liberally according to his desire.
when he will, what he will, how much soever he will, for his sufficient necessity and strength, freely At his choice, liberally according to his desire.
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for seeing he had the use of all the trees upon condition to abstain from this one, it is sure the levis esset ejus continentia, si non dèesset benevolentia.
for seeing he had the use of all the trees upon condition to abstain from this one, it is sure the levis esset His continence, si non dèesset Benevolence.
But if eating thou shalt eat could not allure him to obedince, yet dying 〈 … 〉 dye, one would think should have been able to have kept him from disobedience,
But if eating thou shalt eat could not allure him to Obedience, yet dying 〈 … 〉 die, one would think should have been able to have kept him from disobedience,
& covenant one to the other, by which they prove, that Ecclesia & vinculum Ecclesiae is more ancient than the state Politique, that is, that the bond ecclesiasticall is of greater antiquity than the bond of Commonweals Politicall or oeconomicall:
& Covenant one to the other, by which they prove, that Ecclesia & vinculum Ecclesiae is more ancient than the state Politique, that is, that the bound ecclesiastical is of greater antiquity than the bound of Commonweals Political or economical:
For before Eve was made, or ever Man and Wife, Parents and Children, Masters and Servants were united with a bond of duty, which commendeth the bond of true Religion and Divinity, which by obedience teacheth us how to be inseparably united to God,
For before Eve was made, or ever Man and Wife, Parents and Children, Masters and Servants were united with a bound of duty, which commends the bound of true Religion and Divinity, which by Obedience Teaches us how to be inseparably united to God,
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De fructu verò arboris scientiae boni & mali, de isto ne comedas. THis Law of Paradise we sorted into three parts, the first whereof we handled before,
De fructu verò arboris scientiae boni & mali, de isto ne comedas. THis Law of Paradise we sorted into three parts, the First whereof we handled before,
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now follow the second and third parts to be spoken of namely, the direction and correction, the Precept it self and the penalty, which necessarily doe ensue.
now follow the second and third parts to be spoken of namely, the direction and correction, the Precept it self and the penalty, which necessarily do ensue.
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In this former part of the Law we observe two points, First, The subject of the Commandement, concerning which the restraint is made, that is, the tree of knowledge.
In this former part of the Law we observe two points, First, The Subject of the Commandment, Concerning which the restraint is made, that is, the tree of knowledge.
but of the event and effect which should come by it, Exod. 15. 25. The Wise man calleth it lignum dolorum, Eccles. 38. 5. of the effect and event it had of these waters.
but of the event and Effect which should come by it, Exod 15. 25. The Wise man calls it lignum Dolorum, Eccles. 38. 5. of the Effect and event it had of these waters.
we had the knowledge of good and evill morall by naturall contemplation, Gen. 4. 7. so long as thou doest good to thy self, men will speak well of thee;
we had the knowledge of good and evil moral by natural contemplation, Gen. 4. 7. so long as thou dost good to thy self, men will speak well of thee;
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So that to know good is bene pati; while he did bene agere, Dicite justè quia bene, Esay 3. 10. 11. The just shall eat the fruit of their righteousnesse,
So that to know good is bene pati; while he did bene agere, Dicite justè quia bene, Isaiah 3. 10. 11. The just shall eat the fruit of their righteousness,
and the wicked the fruit and reward of their sinne, and this is the other knowledge of good and evill, Numb. 11. 18. there was knowledge of good and evill, by sight, sense,
and the wicked the fruit and reward of their sin, and this is the other knowledge of good and evil, Numb. 11. 18. there was knowledge of good and evil, by sighed, sense,
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and experience, Psal. 133. 1. this is shewed that malum culpae was the cause of malum poenae, and by feeling the bitternesse of the punishment, he knew how bitter a thing it was to forsake God and not to fear him:
and experience, Psalm 133. 1. this is showed that malum Culpae was the cause of malum Poenae, and by feeling the bitterness of the punishment, he knew how bitter a thing it was to forsake God and not to Fear him:
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but rather made this rule the root of all knowledge to them, that the science of good and evill is taken only from Gods dicendo, that is, things are therefore good because God by his word alloweth them,
but rather made this Rule the root of all knowledge to them, that the science of good and evil is taken only from God's dicendo, that is, things Are Therefore good Because God by his word alloweth them,
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Now touching St. Augustine, He saith, this is called the tree of knowledge in respect of the event, in regard of the exeperimentall knowledge, which man had by it, both because by it he had felt the reward of obedience,
Now touching Saint Augustine, He Says, this is called the tree of knowledge in respect of the event, in regard of the exeperimentall knowledge, which man had by it, both Because by it he had felt the reward of Obedience,
for when he had contrary to Gods word reached his hand to the tree and eaten of it, he had experimentall knowledge by and by both how birter a thing it was to sinne and forsake God, Jer. 2. 19. and also how good and sweet a thing it was to stick fast to God by obedience, Psal. 73. 28. He found that in the action of obedience was life and happinesse,
for when he had contrary to God's word reached his hand to the tree and eaten of it, he had experimental knowledge by and by both how birter a thing it was to sin and forsake God, Jer. 2. 19. and also how good and sweet a thing it was to stick fast to God by Obedience, Psalm 73. 28. He found that in the actium of Obedience was life and happiness,
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Touching the Action which is the second part, in which I mean thus to proceed, by way of certain positions and grounds, the one necessarily arising out of the other.
Touching the Actium which is the second part, in which I mean thus to proceed, by Way of certain positions and grounds, the one necessarily arising out of the other.
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before they will make any reckoning or commendation of them as good laborers, so God tried Abraham, Gen. 22. 12. that he might have experimentall knowledge of his obedience,
before they will make any reckoning or commendation of them as good laborers, so God tried Abraham, Gen. 22. 12. that he might have experimental knowledge of his Obedience,
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Second, it was meet, that seeing a triall must be made, that it should be by some externall thing, in which this outward obedience and practice might appear,
Second, it was meet, that seeing a trial must be made, that it should be by Some external thing, in which this outward Obedience and practice might appear,
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This is the cause and reason, why God saith not, Thou shalt not desire to lust in thy heart after the fruit of this tree? Because that action and triall of the heart, soul,
This is the cause and reason, why God Says not, Thou shalt not desire to lust in thy heart After the fruit of this tree? Because that actium and trial of the heart, soul,
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and thought, God only could discern, for he only trieth the heart and reins, 1 King. 8. 39. Therefore he saith not, non concupisces, sed non comedes, for that that action is apparant.
and Thought, God only could discern, for he only trieth the heart and reins, 1 King. 8. 39. Therefore he Says not, non Concupiscence, sed non comedes, for that that actium is apparent.
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Thirdly, it was convenient and seemed good to God, that it should be made by a restraint and interdiction, that as before, idlenesse was forbidden and taken away by labor,
Thirdly, it was convenient and seemed good to God, that it should be made by a restraint and interdiction, that as before, idleness was forbidden and taken away by labour,
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Lastly, God in this triall giveth no reason of it, but maketh it an absolute Law, simply saying, Thou shalt not eat of it, for else man might think that he might doe it for the reason sake;
Lastly, God in this trial gives no reason of it, but makes it an absolute Law, simply saying, Thou shalt not eat of it, for Else man might think that he might do it for the reason sake;
Now out of this we gather and say, that the making of 〈 ◊ 〉 Laws by a magistrate is lawfull and good, 1 Sam. 14. 24. Saul may command his subjects upon occasion to 〈 ◊ 〉 as God did his servant Moses, Levit. 11. 1. &c. 〈 ◊ 〉 1. 1. &c. Also 〈 ◊ 〉 may make a Law to command his Sonnes, to drink neither wine nor strong drink;
Now out of this we gather and say, that the making of 〈 ◊ 〉 Laws by a magistrate is lawful and good, 1 Sam. 14. 24. Saul may command his subject's upon occasion to 〈 ◊ 〉 as God did his servant Moses, Levit. 11. 1. etc. 〈 ◊ 〉 1. 1. etc. Also 〈 ◊ 〉 may make a Law to command his Sons, to drink neither wine nor strong drink;
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and binde their subjects to abstein, and not to eat this or that, which of it self is lawfull and good and not to be refused, Rom. 14. And subjects are bound to obedience,
and bind their subject's to abstain, and not to eat this or that, which of it self is lawful and good and not to be refused, Rom. 14. And subject's Are bound to Obedience,
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though they see no reason but that the meat is good and allowed of God. I come now to the applying of this to our selves, Matth. 24. 32: Christ willeth them to learn a parable of the fig-tree:
though they see no reason but that the meat is good and allowed of God. I come now to the applying of this to our selves, Matthew 24. 32: christ wills them to Learn a parable of the Fig tree:
for the Leviticall Laws (as the Fathers say) are as Aarons Almonds which his rod did bear, Numb. 17. 8. in which was Cortex & medulla, and if we can 〈 ◊ 〉 crack and take off the shell, the sweet kernell of instruction will soon appear:
for the Levitical Laws (as the Father's say) Are as Aaron's Almonds which his rod did bear, Numb. 17. 8. in which was Cortex & medulla, and if we can 〈 ◊ 〉 Crac and take off the shell, the sweet kernel of instruction will soon appear:
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The husk and difficulty of this precept is, that God should inflict such a penalty for the taking and eating such a fruit, this is that hard shell that few can crack:
The husk and difficulty of this precept is, that God should inflict such a penalty for the taking and eating such a fruit, this is that hard shell that few can Crac:
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Therefore we say that the principall summe and scope of the morall Law, and the pith of it, is expressed in these two terms, Bonum ost faciendum, malum est fugiendum, Psal. 34. 14. And this is known and received of all;
Therefore we say that the principal sum and scope of the moral Law, and the pith of it, is expressed in these two terms, Bonum ost faciendum, malum est fugiendum, Psalm 34. 14. And this is known and received of all;
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If we will then define good 〈 ◊ 〉 we must not say, it is that which the reason of man alloweth, which the sense of man doth feel to be agreeable and pleasant to our nature,
If we will then define good 〈 ◊ 〉 we must not say, it is that which the reason of man alloweth, which the sense of man does feel to be agreeable and pleasant to our nature,
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And this is the pith and marrow of this commandement, Therefore Deut. 12. 32. God saith, Whatsoever I command you take heed ye doe it, thou shalt put nothing thereto,
And this is the pith and marrow of this Commandment, Therefore Deuteronomy 12. 32. God Says, Whatsoever I command you take heed you do it, thou shalt put nothing thereto,
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so in the new Testament St. Paul saith, we must not be wise above that which is written, 1 Cor. 4. 6. But that we be sober and know and understand according to sobriety, which is to prove what every thing is, by the perfect will of God, Rom. 12. 2.3. This then is the difference between Gods commandements;
so in the new Testament Saint Paul Says, we must not be wise above that which is written, 1 Cor. 4. 6. But that we be Sobrium and know and understand according to sobriety, which is to prove what every thing is, by the perfect will of God, Rom. 12. 2.3. This then is the difference between God's Commandments;
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and those which men doe make, when men (though they be the greatest) doe command any thing, they therefore doe command things because they be good and lawfull,
and those which men do make, when men (though they be the greatest) do command any thing, they Therefore do command things Because they be good and lawful,
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But when we deal with Gods commandements, we simply obey all that he willeth because his commandement and word doe make things absolutely good, ye though they before may seem to be evill,
But when we deal with God's Commandments, we simply obey all that he wills Because his Commandment and word do make things absolutely good, you though they before may seem to be evil,
and the things he commandeth are the wisest things for us to follow, howsoever they seem to corrupt reason and sense, which are ill Judges in those matters.
and the things he commands Are the Wisest things for us to follow, howsoever they seem to corrupt reason and sense, which Are ill Judges in those matters.
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then be ye sure of this, That in that day thou shalt dye the death, for death is the sower and bitter sawce of this sweet meat, Rom. 6. 23. Touching the punishment in it self, we are to know, that in every punishment inflicted for offence, there is required Justice to give it in a due proportion, that there be an equality between the punishment and offence;
then be you sure of this, That in that day thou shalt die the death, for death is the sour and bitter sauce of this sweet meat, Rom. 6. 23. Touching the punishment in it self, we Are to know, that in every punishment inflicted for offence, there is required justice to give it in a due proportion, that there be an equality between the punishment and offence;
for this is just and equall, 〈 … 〉 etiam poneret modum beneficio, and that he that observeth not the manner of using it, should lose the right use which he had:
for this is just and equal, 〈 … 〉 etiam poneret modum Benefit, and that he that observeth not the manner of using it, should loose the right use which he had:
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But this voluntarie forsaking of God and leaning on the broken staffe and reedis stay of our own, was the cause of our fall into sinne, and so unto death.
But this voluntary forsaking of God and leaning on the broken staff and reedis stay of our own, was the cause of our fallen into sin, and so unto death.
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Thus we see God justified in this sentence saying, Morieris, because he is neither the Author or Cause of Malum naturae, which is sinne, nor yet of 〈 … 〉, which is death. But man causing both culpam & poenam doth both wayes cleer God and condemn us,
Thus we see God justified in this sentence saying, Morieris, Because he is neither the Author or Cause of Malum naturae, which is sin, nor yet of 〈 … 〉, which is death. But man causing both Fault & poenam does both ways clear God and condemn us,
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Now touching the third point, which respecteth the kinde of death here threatned, for there are several kindes of death, Rev. 2. 11. Rev. 20. 6. there is the temporall and eternall, the naturall and spirituall, the first and second death, which of these is here in this punishment threatned? St. Augustine answereth, that God doth here mean both whatsoever death may be included from the beginning of our life unto the last death, all that is here understood.
Now touching the third point, which respecteth the kind of death Here threatened, for there Are several Kinds of death, Rev. 2. 11. Rev. 20. 6. there is the temporal and Eternal, the natural and spiritual, the First and second death, which of these is Here in this punishment threatened? Saint Augustine Answers, that God does Here mean both whatsoever death may be included from the beginning of our life unto the last death, all that is Here understood.
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But it may seem hard and unjust, that seeing only the Body did take and eat of the forbidden fruit, that the Soul also should be condemned to this death as well as the Body.
But it may seem hard and unjust, that seeing only the Body did take and eat of the forbidden fruit, that the Soul also should be condemned to this death as well as the Body.
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So when neither of them without other could be guilty, they conspired both together and agreed, that the blinde man should carry the lame man to the tree,
So when neither of them without other could be guilty, they conspired both together and agreed, that the blind man should carry the lame man to the tree,
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wherefore the inward affection within moved and conspired with the outward action of the body, and so perfected the sinne joyntly, and therefore together are worthy of this death.
Wherefore the inward affection within moved and conspired with the outward actium of the body, and so perfected the sin jointly, and Therefore together Are worthy of this death.
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But to refell this opinion, we see Gen. 3. 19. that in the same day they sinned, the sentence of the bodily death was denounced irrevocablo 〈 … 〉, & in pulverem reverter is, which also is shewed by debarring him from the tree of bodily 〈 ◊ 〉;
But to refel this opinion, we see Gen. 3. 19. that in the same day they sinned, the sentence of the bodily death was denounced irrevocablo 〈 … 〉, & in pulverem reverter is, which also is showed by debarring him from the tree of bodily 〈 ◊ 〉;
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And that it is plainly meant of the corporal death also, St. Paul sheweth it Rom. 5. 15. For only this death came to all Gen. 7. 21. 1 Gar. 15. 21. It is the death from which we rise again:
And that it is plainly meant of the corporal death also, Saint Paul shows it Rom. 5. 15. For only this death Come to all Gen. 7. 21. 1 Gar. 15. 21. It is the death from which we rise again:
By death here is understood the death of miseries, Rev. 9. 6. that is, the calamities and 〈 ◊ 〉 of this world, which sinne will bring upon us, which are 〈 ◊ 〉 more grievous and bitter than death it self;
By death Here is understood the death of misery's, Rev. 9. 6. that is, the calamities and 〈 ◊ 〉 of this world, which sin will bring upon us, which Are 〈 ◊ 〉 more grievous and bitter than death it self;
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On the contrary side, to the Godly there are provided such joyes which are better than life it self, Psal. 63. 5, 6. for Gods loving favour and the light of his countenance is better than the 〈 … 〉 in this life;
On the contrary side, to the Godly there Are provided such Joys which Are better than life it self, Psalm 63. 5, 6. for God's loving favour and the Light of his countenance is better than the 〈 … 〉 in this life;
And so by the second, which containeth the punishment, they make this 〈 ◊ 〉 〈 … 〉 dye, that is, 〈 … 〉, Heb. 2. 9. For the first and bodily death is but a sipping and tasting or death,
And so by the second, which Containeth the punishment, they make this 〈 ◊ 〉 〈 … 〉 die, that is, 〈 … 〉, Hebrew 2. 9. For the First and bodily death is but a sipping and tasting or death,
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but when he saith, thou 〈 … 〉 the death, that is (say they) thou 〈 ◊ 〉 suck and 〈 ◊ 〉 up the very dreggs of death, both which are comprehended in these two words, Rev. 20. 14. Mors & 〈 ◊ 〉, Death and Hell.
but when he Says, thou 〈 … 〉 the death, that is (say they) thou 〈 ◊ 〉 suck and 〈 ◊ 〉 up the very dregs of death, both which Are comprehended in these two words, Rev. 20. 14. Mors & 〈 ◊ 〉, Death and Hell.
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and is not extended to the punishment when it should take place; So that they say it is q.d. Thou shalt ever and at all times oboy, and no day break it:
and is not extended to the punishment when it should take place; So that they say it is Q.d Thou shalt ever and At all times oboy, and no day break it:
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As the like is Luke 21. Cavete ne qua die, &c. as if God allowed no day or hour in which the contrarie should be done, Et semper & ad semper faciendum est;
As the like is Lycia 21. Beware ne qua die, etc. as if God allowed no day or hour in which the contrary should be done, Et semper & ad semper faciendum est;
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But touching this matter, the Judgment of Augustine and Theodoret I like best, who say, That not the act and execution of Death was presently to be inflicted the same day in which he should sinne,
But touching this matter, the Judgement of Augustine and Theodoret I like best, who say, That not the act and execution of Death was presently to be inflicted the same day in which he should sin,
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but the sentence of death should that day be denounced, as we see it was Gen. 3. non actum moriendi, sed debitum mortis, for then death was made a debt,
but the sentence of death should that day be denounced, as we see it was Gen. 3. non Acts moriendi, sed Debitum mortis, for then death was made a debt,
because we should not trust in our selves, but in God, &c. And in the Law he is accounted a dead man which hath his judgement and hath received the sentence of death.
Because we should not trust in our selves, but in God, etc. And in the Law he is accounted a dead man which hath his judgement and hath received the sentence of death.
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〈 … 〉 erat in dominium mortis, saith St. Paul, Rom. 6. 9. that is, God delivered him (being guilty and condemned for sinne) unto the Sheriff of death, to be kept and reserved unto the execution day, which is at the good pleasure of Almighty God.
〈 … 〉 erat in dominium mortis, Says Saint Paul, Rom. 6. 9. that is, God Delivered him (being guilty and condemned for sin) unto the Sheriff of death, to be kept and reserved unto the execution day, which is At the good pleasure of Almighty God.
Therefore being delivered into the dominion and 〈 ◊ 〉 of the Messengers and Ministers of death, by and by he was subject to the Guives and Manacles of death, which doe seize upon all parts of our bodies for sinne, Morbi enim sunt laquei mortis, which is, we are held sure untill we die;
Therefore being Delivered into the dominion and 〈 ◊ 〉 of the Messengers and Ministers of death, by and by he was Subject to the Guives and Manacles of death, which do seize upon all parts of our bodies for sin, Morbi enim sunt laquei mortis, which is, we Are held sure until we die;
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therefore, saith David, Psal. 89. 48. Quis homo vivit, & non videbit mortem? for all of us have sorrow, which is primogenitus mortis, Job 18. 13. the same day 〈 ◊ 〉 brought it forth, Gen. 3. and we have and feel daily the forerunners of death, which are diseases, which make our bodies even in this life 〈 ◊ 〉 mortis, a body of death, Rom. 8. 10. Wherefore we may be sure that death it self will come most certainly, though the time be uncertain;
Therefore, Says David, Psalm 89. 48. Quis homo vivit, & non videbit mortem? for all of us have sorrow, which is Primogenitus mortis, Job 18. 13. the same day 〈 ◊ 〉 brought it forth, Gen. 3. and we have and feel daily the forerunners of death, which Are diseases, which make our bodies even in this life 〈 ◊ 〉 mortis, a body of death, Rom. 8. 10. Wherefore we may be sure that death it self will come most Certainly, though the time be uncertain;
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By which he 〈 ◊ 〉 the Church of God, that there is a very necessary and profitable consideration to be made out of the historie of Abraham and 〈 ◊ 〉, and their lives,
By which he 〈 ◊ 〉 the Church of God, that there is a very necessary and profitable consideration to be made out of the history of Abraham and 〈 ◊ 〉, and their lives,
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that the creation of Eve and her marriage, is 〈 … 〉, shewing us the mysterie of Christ, the second Adam, and his 〈 ◊ 〉 to the Church, which was his Eve taken out of his side.
that the creation of Eve and her marriage, is 〈 … 〉, showing us the mystery of christ, the second Adam, and his 〈 ◊ 〉 to the Church, which was his Eve taken out of his side.
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I told you that from the 6. verse of this Chapter to the end of it, is 〈 ◊ 〉 a Commentary upon the 27. verse of the first Chapter, where Moses in one word dispatched the Creation of Man and Woman, saying 〈 … 〉, which he so briefly passed over there,
I told you that from the 6. verse of this Chapter to the end of it, is 〈 ◊ 〉 a Commentary upon the 27. verse of the First Chapter, where Moses in one word dispatched the Creation of Man and Woman, saying 〈 … 〉, which he so briefly passed over there,
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We have heard of the Creation of Adam in the former part of this Chapter hitherto, which is nothing else but a 〈 ◊ 〉 upon these words of the first Chapter 〈 … 〉: Now therefore we 〈 ◊ 〉 to the explaning of the other part, which is 〈 … 〉, which he performeth from this verse to the end of the Chapter.
We have herd of the Creation of Adam in the former part of this Chapter hitherto, which is nothing Else but a 〈 ◊ 〉 upon these words of the First Chapter 〈 … 〉: Now Therefore we 〈 ◊ 〉 to the explaining of the other part, which is 〈 … 〉, which he Performeth from this verse to the end of the Chapter.
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In all which verses, the Fathers say, than there are but two principall points to be considered, the first is, The 〈 ◊ 〉 of the woman, the other, The 〈 ◊ 〉 and marriage of her to the Man.
In all which Verses, the Father's say, than there Are but two principal points to be considered, the First is, The 〈 ◊ 〉 of the woman, the other, The 〈 ◊ 〉 and marriage of her to the Man.
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By which God would 〈 … 〉 know, that by his will and ordinance all men (next after our 〈 ◊ 〉 to Almighty God, which is first) are bound to have a most speciall care and regard of their duties in that other society, which is this,
By which God would 〈 … 〉 know, that by his will and Ordinance all men (next After our 〈 ◊ 〉 to Almighty God, which is First) Are bound to have a most special care and regard of their duties in that other society, which is this,
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for these duties of the private Families in the Common-wealth, are next in honour and reverence to the divine duties which we own in the houshold of Faith, which is in the Church unto God;
for these duties of the private Families in the Commonwealth, Are next in honour and Reverence to the divine duties which we own in the household of Faith, which is in the Church unto God;
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first into Gods Dixit, and secondly into the tenor of his speech, which is, Non est bonum, &c. and first briefly of dixit Deus, because we often heard of it before, we must note, that qui dicendo facit, verbo facit, which teacheth us to give honour to Christ the second person in Trinity, who is the word of God, of whom all things are made and ordained, John 1. 3. Secondly, touching this Dixit, which we see by it and other singular prerogatives herein given to Mankinde, which we may add to all the former.
First into God's Dixit, and secondly into the tenor of his speech, which is, Non est bonum, etc. and First briefly of dixit Deus, Because we often herd of it before, we must note, that qui dicendo facit, verbo facit, which Teaches us to give honour to christ the second person in Trinity, who is the word of God, of whom all things Are made and ordained, John 1. 3. Secondly, touching this Dixit, which we see by it and other singular prerogatives herein given to Mankind, which we may add to all the former.
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For in the creation of other Creatures, God used only the word of authority fiat, but here he useth the word of his good will and pleasure which is faciam.
For in the creation of other Creatures, God used only the word of Authority fiat, but Here he uses the word of his good will and pleasure which is faciam.
But now he reflecteth his speech to himself, as it were, consulting with deliberation about this work, in that the Contents of his speech, in touching the good and happinesse of Man, in foreseeing what is not good for him, in providing that which is best for him, we doe not only see his care over us above other Creatures,
But now he reflecteth his speech to himself, as it were, consulting with deliberation about this work, in that the Contents of his speech, in touching the good and happiness of Man, in Foreseeing what is not good for him, in providing that which is best for him, we do not only see his care over us above other Creatures,
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Some by way of jest and merriment to disgrace that sex, and others in contempt to dispraise them, calling them necessarie evills, &c. therefore God saw it needfull to expresse the absolute good which cometh to Man by Woman,
some by Way of jest and merriment to disgrace that sex, and Others in contempt to dispraise them, calling them necessary evils, etc. Therefore God saw it needful to express the absolute good which comes to Man by Woman,
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The tenor or content of the Consultation standeth upon two parts, The first is a reason or cause which moved God to make Eve in these words, Non est bonum, &c. The other is his purpose and Decree to make him a help;
The tenor or content of the Consultation Stands upon two parts, The First is a reason or cause which moved God to make Eve in these words, Non est bonum, etc. The other is his purpose and decree to make him a help;
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Touching which the Fathers doe say, That now a pawse is to be made, because this form of speech which is first used, is to set down the true and right use of Logick, which is the art of right reasoning,
Touching which the Father's do say, That now a pause is to be made, Because this from of speech which is First used, is to Set down the true and right use of Logic, which is the art of right reasoning,
if we in sound judgment can say bonum est, then we are to conclude this, ergo faciendum est: If right reason telleth us this malum est, we are taught to resolve upon this conclusion ergo non faciam: So that the rule of reason is in all things to consider,
if we in found judgement can say bonum est, then we Are to conclude this, ergo faciendum est: If right reason Telleth us this malum est, we Are taught to resolve upon this conclusion ergo non faciam: So that the Rule of reason is in all things to Consider,
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than of himself, this is Christs reason which he used and moved in all his actions, expedit vobis ut hinc abeam, John 16. 7. which is to teach us to doe the like,
than of himself, this is Christ reason which he used and moved in all his actions, expedit vobis ut hinc abeam, John 16. 7. which is to teach us to do the like,
therefore for his sake I will make him a meet help, which example must teach superiors how to frame all their reasons and actions, alwaies respecting the common good of their inferiors more than their own private commoditie,
Therefore for his sake I will make him a meet help, which Exampl must teach superiors how to frame all their Reasons and actions, always respecting the Common good of their inferiors more than their own private commodity,
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yet if they repent of their evill, God will reverse his Decree for their good, which Jonas knowing Jon. 4. 7. saith, that God doth oftentimes by this means seem to make his Prophets lyars,
yet if they Repent of their evil, God will reverse his decree for their good, which Jonah knowing Jon. 4. 7. Says, that God does oftentimes by this means seem to make his prophets liars,
as it were, cords & links of love to tie us unto him in all duty and obedience, Ose 11. 4. and to teach us to frame all our thoughts words and deeds to the augmenting of the glorie of God;
as it were, cords & links of love to tie us unto him in all duty and Obedience, Ose 11. 4. and to teach us to frame all our thoughts words and Deeds to the augmenting of the glory of God;
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I come now to the reason, and first to the antecedent thereof, in which we see that God doth set his heart upon Man, being made, that now he taketh a speciall view to see whether he can espie any good thing to be wanting about him which he might supply.
I come now to the reason, and First to the antecedent thereof, in which we see that God does Set his heart upon Man, being made, that now he Takes a special view to see whither he can espy any good thing to be wanting about him which he might supply.
We read in the end of the first Chapter, that God, looking upon man, saw all to be very good, yet here he that thought man by creation to be very good, saw a detect of one good thing yet, which might make much for his perfection:
We read in the end of the First Chapter, that God, looking upon man, saw all to be very good, yet Here he that Thought man by creation to be very good, saw a detect of one good thing yet, which might make much for his perfection:
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For the perfection of Angells is in multitude, being an Host: The perfection of Mankinde, touching the civill perfection, is in societies, by which Families, Cities, and Common-wealths are made;
For the perfection of Angels is in multitude, being an Host: The perfection of Mankind, touching the civil perfection, is in societies, by which Families, Cities, and Commonwealths Are made;
Salomon sheweth, in the 4. Eccles. 9, 10, 11. that above all other Creatures it is most meet and convenient for man, in divers respects, not to be alone,
Solomon shows, in the 4. Eccles. 9, 10, 11. that above all other Creatures it is most meet and convenient for man, in diverse respects, not to be alone,
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And therefore when our Saviour Christ calleth his Disciples, it is said, he sent them out by pairs, two and two, because he would not alwaies they should be solitary and alone, Matth. 10. 4. Luke 10. 1. But there is no rule so general,
And Therefore when our Saviour christ calls his Disciples, it is said, he sent them out by pairs, two and two, Because he would not always they should be solitary and alone, Matthew 10. 4. Lycia 10. 1. But there is no Rule so general,
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Thus we see generally how this is to be taken, but more particularly we must consider of it in the speciall case of Marriage, to see how this is verified in a single and unmarried life,
Thus we see generally how this is to be taken, but more particularly we must Consider of it in the special case of Marriage, to see how this is verified in a single and unmarried life,
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A question may be made here of the truth and true meaning of the word of God in this speech? In resolving of which we must make a concordance and agreement, between these two verses of the old:
A question may be made Here of the truth and true meaning of the word of God in this speech? In resolving of which we must make a concordance and agreement, between these two Verses of the old:
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For reconciling of which we must remember, that in the 17. and 18. verses of this Chapter is offered to our consideration a double kind of good, in the 17. verse is spoken of bonum morale, to which is opposed the evill of sinne and transgression,
For reconciling of which we must Remember, that in the 17. and 18. Verses of this Chapter is offered to our consideration a double kind of good, in the 17. verse is spoken of bonum morale, to which is opposed the evil of sin and Transgression,
but in this 18. verse is spoken of bonum naturale, which is the good of conveniency either for our profit or pleasure, to which is opposed not the evill of sinners, 〈 ◊ 〉 of inconveniency and indecency, by reason of the want of something which is requisite and meet,
but in this 18. verse is spoken of bonum natural, which is the good of conveniency either for our profit or pleasure, to which is opposed not the evil of Sinners, 〈 ◊ 〉 of inconveniency and indecency, by reason of the want of something which is requisite and meet,
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as the Angells without Sexes of male and female, and so without marriage, wherefore the inconvenience for which it is not good to be alone here on earth is in respect of circumstances, places, times,
as the Angels without Sexes of male and female, and so without marriage, Wherefore the inconvenience for which it is not good to be alone Here on earth is in respect of Circumstances, places, times,
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and persons, of which Augustine saith well, Distingue circumstantias & concordant, to be understood, q.d. It is not good for man to be alone without a wife while he liveth on the earth,
and Persons, of which Augustine Says well, Distingue circumstantias & concordant, to be understood, Q.d It is not good for man to be alone without a wife while he lives on the earth,
In regard of the circumstance of time, we must understand this q.d. it is not good now at the beginning of the World, that man should live and continue alone,
In regard of the circumstance of time, we must understand this Q.d it is not good now At the beginning of the World, that man should live and continue alone,
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and in this respect it had not been good in regard of the purpose and decree of almighty God, who as it is in the Epistle to the Hebrews, purposed to bring many children unto glory,
and in this respect it had not been good in regard of the purpose and Decree of almighty God, who as it is in the Epistle to the Hebrews, purposed to bring many children unto glory,
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so that we say, in respect of the circumstance of persons, that though it is true, that it is not good for such a man to live unmarried, which cannot abstain in 〈 ◊ 〉 lust from burning,
so that we say, in respect of the circumstance of Persons, that though it is true, that it is not good for such a man to live unmarried, which cannot abstain in 〈 ◊ 〉 lust from burning,
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for we see the earth is so full of people and so mightily replenished, that it may seem in this respect, more convenient now to restrain the liberty of marriage in some, that fewer families might be:
for we see the earth is so full of people and so mightily replenished, that it may seem in this respect, more convenient now to restrain the liberty of marriage in Some, that fewer families might be:
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To conclude for the 〈 ◊ 〉 resolution of this point, we must know that the principall good of man is Adhaerere Deo, Psal. 37. 6. Which cleaving fast to the Lord as St. Paul saith, 1 Cor. 7. 35. must be our rule to know,
To conclude for the 〈 ◊ 〉 resolution of this point, we must know that the principal good of man is Adhaerere God, Psalm 37. 6. Which cleaving fast to the Lord as Saint Paul Says, 1 Cor. 7. 35. must be our Rule to know,
For rather than marrying a wife, should be a means to divert and separate us from God, which is our first conjunction by religion, we must never marry, not be married,
For rather than marrying a wife, should be a means to divert and separate us from God, which is our First conjunction by Religion, we must never marry, not be married,
then saith St. Paul, in that respect a single life is better, 1 Cor. 7. 28. For Christ 〈 ◊ 〉 us, that many are separated and plucked away from God, by marrying a wife, by attending to their Farms and Oxen, &c. The 〈 ◊ 〉 then standeth inter solicitudinem & solitudinem, for that estate which we finde doth least trouble our mindes with the cares of this world, must be thought best and fittest for us.
then Says Saint Paul, in that respect a single life is better, 1 Cor. 7. 28. For christ 〈 ◊ 〉 us, that many Are separated and plucked away from God, by marrying a wife, by attending to their Farms and Oxen, etc. The 〈 ◊ 〉 then Stands inter solicitudinem & solitudinem, for that estate which we find does least trouble our minds with the Cares of this world, must be Thought best and Fittest for us.
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And thus Moses and St. Paul may be reconciled, if we shall advisedly consider it will be a means to keep us from the two extremes which are in the world,
And thus Moses and Saint Paul may be reconciled, if we shall advisedly Consider it will be a means to keep us from the two extremes which Are in the world,
Nor yet on the other side shall we give our selves to that licentiousnesse and liberty of the flesh, of which St. Paul speaketh, 1 Tim. 3. 7. When men and women of wantonnesse doe marry for 〈 ◊ 〉 lust,
Nor yet on the other side shall we give our selves to that licentiousness and liberty of the Flesh, of which Saint Paul speaks, 1 Tim. 3. 7. When men and women of wantonness do marry for 〈 ◊ 〉 lust,
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and as the superstition of Papists, and lasciviousnesse of wantonnesse will be avoided; so by this means marriage and a single life shall be well used of all,
and as the Superstition of Papists, and lasciviousness of wantonness will be avoided; so by this means marriage and a single life shall be well used of all,
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There is also a second objection made against this saying of almighty God the occasion is, Seeing he saith it is best for man to cut away all occasion and alurement of evill.
There is also a second objection made against this saying of almighty God the occasion is, Seeing he Says it is best for man to Cut away all occasion and allurement of evil.
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Therefore it may seem that God might better have said, it were good for man to remain alone without a wife, &c. But they which object this, doe but cavell with the word of God and crosse that which is here said, God saith, that a wife is good for man,
Therefore it may seem that God might better have said, it were good for man to remain alone without a wife, etc. But they which Object this, do but cavell with the word of God and cross that which is Here said, God Says, that a wife is good for man,
But be it that she was the cause of fall, yet from whence then came that occasion of evill to him, Non'e, e latere viri, why then, out of himself came all this cause of sinne.
But be it that she was the cause of fallen, yet from whence then Come that occasion of evil to him, Non'e, e later viri, why then, out of himself Come all this cause of sin.
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Now for the second part, we see that after deliberation, God cometh to this determination and saith, Faciam adjutricem, where we may mark that God saith not fiat, as when he made other Creatures,
Now for the second part, we see that After deliberation, God comes to this determination and Says, Faciam adjutricem, where we may mark that God Says not fiat, as when he made other Creatures,
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Again, seeing it is plain that God only is the giver of good and meet marriages and wives, we learn, that therefore it is our duty when we lack this help to pray earnestly unto God, that it would please him to say unto us,
Again, seeing it is plain that God only is the giver of good and meet marriages and wives, we Learn, that Therefore it is our duty when we lack this help to pray earnestly unto God, that it would please him to say unto us,
as he said unto Adam, I will make a meet help for 〈 ◊ 〉, For want of observing which rules in 〈 ◊ 〉, it often cometh to passe, that very unmeet matches and marriages hath been in the world,
as he said unto Adam, I will make a meet help for 〈 ◊ 〉, For want of observing which rules in 〈 ◊ 〉, it often comes to pass, that very unmeet Matches and marriages hath been in the world,
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for this is set down as the chiefest cause of all the monstrous sinnes of the first age of the world Gen 6. 2. Because the sonnes of God looking upon the daughters of men, took them wives according to their own fancies, that is, rashly and headily without advice and deliberation,
for this is Set down as the chiefest cause of all the monstrous Sins of the First age of the world Gen 6. 2. Because the Sons of God looking upon the daughters of men, took them wives according to their own fancies, that is, rashly and headily without Advice and deliberation,
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and they took them at the first sight as pleased themselves, and did not crave of God to give them such as might please him, Micholl, Davids wife, is said to be a wife of Saules making and giving,
and they took them At the First sighed as pleased themselves, and did not crave of God to give them such as might please him, Michael, Davids wife, is said to be a wife of Saul's making and giving,
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And so God doth threaten, Joshua 23. 12, 13. verses, that if the Israelites doe after their own wills take unto them heathenish woman to be their wives, which he had forbid, they should be no helps to them but hurts,
And so God does threaten, joshua 23. 12, 13. Verses, that if the Israelites do After their own wills take unto them Heathenish woman to be their wives, which he had forbid, they should be no helps to them but hurts,
namely, They should be thorns to their eyes, whips to their sides, and snares to their feet, because they doe not take wives at Gods hands, that is, such as he alloweth and willeth them to take.
namely, They should be thorns to their eyes, whips to their sides, and snares to their feet, Because they do not take wives At God's hands, that is, such as he alloweth and wills them to take.
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Nam quum formavisset Jehova Deus è terrâ omnes bestias agri, omnesque volucres coeli, & adduxisset ad Adamum ut videret quî vocaret singulas (etenim quocunque nomine vocavit illas Adam, animantem quamque; id nomen ejus est.)
Nam Whom formavisset Jehovah Deus è terrâ omnes Bestias Agri, Omnesque volucres coeli, & adduxisset ad Adamum ut videret quî vocaret singulas (Etenim quocunque nomine vocavit Illas Adam, animantem quamque; id Nome His est.)
and wanting a meet help, which was good for him, therefore that first a generall view and survey might be taken of all the Creatures which God had made, to see whether amongst so many millions of goodly creatures, some one might be found for Adam to be a meet mate for him,
and wanting a meet help, which was good for him, Therefore that First a general view and survey might be taken of all the Creatures which God had made, to see whither among so many millions of goodly creatures, Some one might be found for Adam to be a meet mate for him,
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In these words therefore we have first to consider Gods commission and warrant, for the ministring and bringing together all the creatures before the man.
In these words Therefore we have First to Consider God's commission and warrant, for the ministering and bringing together all the creatures before the man.
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for the first, because it is Gods royall prerogative, to cause all the creatures to make their appearance at a certain place and time, which man of himself might not presume to take upon him;
for the First, Because it is God's royal prerogative, to cause all the creatures to make their appearance At a certain place and time, which man of himself might not presume to take upon him;
therefore God giveth over his right by a letter of Attourny and dedimus potestatem to Adam, by which he might lawfully, both take a streight survey of them all,
Therefore God gives over his right by a Letter of Attourny and dedimus potestatem to Adam, by which he might lawfully, both take a straight survey of them all,
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and also impose names to every one of them as he pleaseth, which (see) that this writ and warrant is given out to all the living creatures here below saving unto fishes, the reason whereof is,
and also impose names to every one of them as he Pleases, which (see) that this writ and warrant is given out to all the living creatures Here below Saving unto Fish, the reason whereof is,
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and therefore in vain had it been to have called them into this solemn assembly of earthly creatures, God is said then to bring all these creatures before man,
and Therefore in vain had it been to have called them into this solemn assembly of earthly creatures, God is said then to bring all these creatures before man,
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or if they come, it is to doe us hurt, or to make us affraid of them, Job 39. 12. This word then of God which brought them together, is not an audible word, Sed vox in silentia, as Job saith, Job 4. 16. And it is called Gods whistle, Esay 7. 18. for if he call,
or if they come, it is to do us hurt, or to make us afraid of them, Job 39. 12. This word then of God which brought them together, is not an audible word, said vox in Silence, as Job Says, Job 4. 16. And it is called God's whistle, Isaiah 7. 18. for if he call,
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yea if he doe but hisse and whistle for innumerable Caterpillars and Froggs, they will speedily come in swarms to doe his will, Psal. 105. 34. Thus we see that verbum illud quod produxit, idem adduxit haec omnia Adamo:
yea if he do but hiss and whistle for innumerable Caterpillars and Frogs, they will speedily come in swarms to do his will, Psalm 105. 34. Thus we see that verbum illud quod produxit, idem Lead haec omnia Adam:
as their Lord, to doe their homage unto him, for it was the like custome in Israell when any was annointed King, that all Israell should suddenly come together before him, that they might know and acknowledge him to be their ruler, 1 Sam. 10. 17. Such a like thing is here;
as their Lord, to do their homage unto him, for it was the like custom in Israel when any was anointed King, that all Israel should suddenly come together before him, that they might know and acknowledge him to be their ruler, 1 Sam. 10. 17. Such a like thing is Here;
why this solemn assembly was made, the principall thing indeed is to discover to Adam, that amongst all the creatures which were yet made, there was not one meet and worthy enough to be his companion as it may appear in the 20: verse.
why this solemn assembly was made, the principal thing indeed is to discover to Adam, that among all the creatures which were yet made, there was not one meet and worthy enough to be his Companion as it may appear in the 20: verse.
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and then to give fit names to them, according to their divers natures, which by sight he perceiveth, which we have seen to be the very order that God useth, Gen. 1. 4. So soon as he saw the light, presently he is said to consider of it,
and then to give fit names to them, according to their diverse nature's, which by sighed he perceives, which we have seen to be the very order that God uses, Gen. 1. 4. So soon as he saw the Light, presently he is said to Consider of it,
In the first, God doth establish in man (as a meet thing for that reasonable creature) the speculative part of wisdome, which is the duty of meditation, study,
In the First, God does establish in man (as a meet thing for that reasonable creature) the speculative part of Wisdom, which is the duty of meditation, study,
and contemplation, which is expressed by the word (seeing) for so the prophers were called in the old times ( Seers ) of this, 1 Sam. 9. 9. And again we must know, that this speculation by study and reason looking into the nature of things, is not only lawfull and allowable in divine matters, which is the studie of divinity,
and contemplation, which is expressed by the word (seeing) for so the prophers were called in the old times (Seers) of this, 1 Sam. 9. 9. And again we must know, that this speculation by study and reason looking into the nature of things, is not only lawful and allowable in divine matters, which is the study of divinity,
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but also in the generall study of naturall Philosophy, by which we may look into the nature of all the creatures which God hath made, which is by nothing else but by meditation to call them to minde,
but also in the general study of natural Philosophy, by which we may look into the nature of all the creatures which God hath made, which is by nothing Else but by meditation to call them to mind,
but also to utter in words and in names, the things which in his wisdome he had conceived of them, by which God doth as it were, untie the string of his tongue and open his mouth, that by speech and audible and sensible words, he might shew and utter his wise conceipts,
but also to utter in words and in names, the things which in his Wisdom he had conceived of them, by which God does as it were, untie the string of his tongue and open his Mouth, that by speech and audible and sensible words, he might show and utter his wise conceits,
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for the communicating of that knowledge which was in him unto all others after him, to this end therefore God made him a tongue as well as eyes, that his wisdome and learning should not be buried in his breast,
for the communicating of that knowledge which was in him unto all Others After him, to this end Therefore God made him a tongue as well as eyes, that his Wisdom and learning should not be buried in his breast,
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but might be expressed for the good of others, by which also we doe see the approbation, commendation and allowance, of two other notable Arts and Sciences given unto man,
but might be expressed for the good of Others, by which also we do see the approbation, commendation and allowance, of two other notable Arts and Sciences given unto man,
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This authority which man hath to give names to all creatures, doth first argue his sovereignty and his supremacy over them all, Psal. 49. 11. For there David saith,
This Authority which man hath to give names to all creatures, does First argue his sovereignty and his supremacy over them all, Psalm 49. 11. For there David Says,
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when men have houses and lands of their own, then they take upon them as having most right, to call them after their owne name, that is, to give them what names they please to impose:
when men have houses and Lands of their own, then they take upon them as having most right, to call them After their own name, that is, to give them what names they please to impose:
then God, to shew his authority over him, gave him a new name, calling him Abraham: So was it the custome of kings and princes, having by force of arms made any subject unto them, to shew their soveraignty over them, they used to alter their names,
then God, to show his Authority over him, gave him a new name, calling him Abraham: So was it the custom of Kings and Princes, having by force of arms made any Subject unto them, to show their sovereignty over them, they used to altar their names,
and call them by names of their own inventing, as we may read, 2 Kings 23. 24. for of Eliakim is called Joakim, and Mateniah is called Zedekias, 2 Kings 24. 17. So here God having made all things subject to man,
and call them by names of their own inventing, as we may read, 2 Kings 23. 24. for of Eliakim is called Joakim, and Mateniah is called Zedekiah, 2 Kings 24. 17. So Here God having made all things Subject to man,
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and him the Lord and Ruler over them, Psal. 8. to declare that royall prerogative which he had, he giveth him also leave and authority to give them what names he pleaseth,
and him the Lord and Ruler over them, Psalm 8. to declare that royal prerogative which he had, he gives him also leave and Authority to give them what names he Pleases,
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he knew, as it appeareth, not only rerum Idola, but also was able to give verborum idiomata, that is, such a propriety of words and names to each severall thing, whereby their divers natures and qualities might be discerned:
he knew, as it appears, not only rerum Idola, but also was able to give verborum idiomata, that is, such a propriety of words and names to each several thing, whereby their diverse nature's and qualities might be discerned:
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The Content of which, was to call a generall muster and assembly of all his Creatures before Adam, that a survey might be made, to see whether any meet help for man might be found, to avoyd solitariness,
The Content of which, was to call a general muster and assembly of all his Creatures before Adam, that a survey might be made, to see whither any meet help for man might be found, to avoid solitariness,
But to Adam, at the first, both were given in a full and perfect measure, and both of them are here gounded upon Gods allowance, as being lawfull and good,
But to Adam, At the First, both were given in a full and perfect measure, and both of them Are Here gounded upon God's allowance, as being lawful and good,
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therefore the ancient Fathers have noted in Adam's two estates, the one to be pater viventium; the other to bee pater scientium, that is, The Father and teacher of all knowledge;
Therefore the ancient Father's have noted in Adam's two estates, the one to be pater viventium; the other to be pater scientium, that is, The Father and teacher of all knowledge;
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for as Tubal is said to be the father and author of Musick Gen. 4. 21. so may Adam be said to bee pater Theologiae, Philosophiae, Gramaticae, Rhetoricae, &c. hee was the first that practised Contemplation,
for as Tubal is said to be the father and author of Music Gen. 4. 21. so may Adam be said to be pater Theologiae, Philosophiae, Grammaticae, Rhetorical, etc. he was the First that practised Contemplation,
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and hee was not only the father of all the liberal Sciences, but also of all mechanical Arts Gen. 3. 19. pater agriculturae, &c. by all which wee briefly see the perfection of his minde,
and he was not only the father of all the liberal Sciences, but also of all mechanical Arts Gen. 3. 19. pater agriculturae, etc. by all which we briefly see the perfection of his mind,
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So that Adam then must needes bee granted to bee the first and the chiefest Author of all Knowledge and Learning that ever since, in all ages of the world hath beene among men,
So that Adam then must needs be granted to be the First and the chiefest Author of all Knowledge and Learning that ever since, in all ages of the world hath been among men,
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for Adam's knowledge both of Divinity, and all other natural things was derived to the house of Sheth, and from him to Noah, and so conveyed to the house of Sem, and after remained amongst the sonnes of Heber. Gen. 10. 21. and from thence was kept and continued in Abraham's family, which were called the Children of the East Gen. 52. 6. from which East parts of the world, this Knowledge and Learning, which was first in Adam, was spread abroad among the learned men of Egypt, Acts 7. 22. In which learning of the AEgyptians Moses was trayned up,
for Adam's knowledge both of Divinity, and all other natural things was derived to the house of Sheth, and from him to Noah, and so conveyed to the house of Sem, and After remained among the Sons of Heber. Gen. 10. 21. and from thence was kept and continued in Abraham's family, which were called the Children of the East Gen. 52. 6. from which East parts of the world, this Knowledge and Learning, which was First in Adam, was spread abroad among the learned men of Egypt, Acts 7. 22. In which learning of the egyptians Moses was trained up,
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and therefore was prepared not only by the instrument of God's spirit, but also by the known received truth of the knowledge of these points in all the world, to set down unto us these things of our fore-Fathers, in the beginning of the world,
and Therefore was prepared not only by the Instrument of God's Spirit, but also by the known received truth of the knowledge of these points in all the world, to Set down unto us these things of our fore-Fathers, in the beginning of the world,
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for the one is verbum 〈 … 〉, the other verbum ore 〈 ◊ 〉 and is agreed upon by all learned men, that the Hebrew tongue is the originall tongue and most ancient, by which Adam expressed his minde;
for the one is verbum 〈 … 〉, the other verbum over 〈 ◊ 〉 and is agreed upon by all learned men, that the Hebrew tongue is the original tongue and most ancient, by which Adam expressed his mind;
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and therefore it is called of many the holy 〈 ◊ 〉 for this tongue went from Adam to Noah, from Noah to 〈 ◊ 〉 and from thence 〈 ◊ 〉 is manifested, that it continued as the general tongue and language in all the whole world,
and Therefore it is called of many the holy 〈 ◊ 〉 for this tongue went from Adam to Noah, from Noah to 〈 ◊ 〉 and from thence 〈 ◊ 〉 is manifested, that it continued as the general tongue and language in all the Whole world,
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for he of purpose here confuteth the 〈 ◊ 〉, which doe affirm that all knowledge language and learning are derived from Chaldea, which he first disproveth by the letters of the Alphabet And that the Greek tongue was derived from the 〈 … 〉 proveth, because 〈 ◊ 〉 and 〈 ◊ 〉 which Greek words signifie their men of learning and knowledge, are words plainly derived from the 〈 ◊ 〉 from 〈 ◊ 〉 they doe borrow their 〈 ◊ 〉 and original.
for he of purpose Here confuteth the 〈 ◊ 〉, which do affirm that all knowledge language and learning Are derived from Chaldea, which he First disproveth by the letters of the Alphabet And that the Greek tongue was derived from the 〈 … 〉 Proves, Because 〈 ◊ 〉 and 〈 ◊ 〉 which Greek words signify their men of learning and knowledge, Are words plainly derived from the 〈 ◊ 〉 from 〈 ◊ 〉 they do borrow their 〈 ◊ 〉 and original.
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For whereas all other tongues, even the Greek, doe shew their beggerlinesse, and argue and she 〈 ◊ 〉 imperfection in this, that they borrow words and 〈 ◊ 〉 from their senior tongues,
For whereas all other tongues, even the Greek, do show their beggarliness, and argue and she 〈 ◊ 〉 imperfection in this, that they borrow words and 〈 ◊ 〉 from their senior tongues,
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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,
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 gives to the Creatures, saying, that as the man called them,
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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:
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.
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, does Therefore At the First sighed, according to the nature of him, give this name, which in 〈 ◊ 〉 signifies a swift Runner.
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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:
an Ass he names the maze Porter, Because he knew his nature was to carry men's burdens, etc. So for the Fowls, he seeing the Eagl to be the Prince and chief of Birds, gives him a name of the nobleness of his nature:
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:
So for creeping things, he calls the Serpent by the name of subtilnesse or deceivableness, which knowledge of his dangerous nature might have made him beware and take heed of him:
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.
The Bee hath his name given him of his artificial cunning workmanship, with which God hath naturally endued him, in making his Combes of honey and wax.
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.
Touching which we may observe, that he returns 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;
But letting this pass, he Says, that He could not find a meet help for Man, which shows indeed that this was the most chief and principal end of the assembling the Creatures before him, that he might find a help and fit Companion for him, if any were;
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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:
I Showed that the Precept was directed to the Beasts and Fowl to come before man, God's Lieutenant, whereby he was invested with honour and supremacy above the beasts, Here God's generation, in the 4. verse, is nam by man:
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;
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 Mind and Understanding, the other of his Will;
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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.
The multitude of Quarists and Quomodists, of those that make doubts and questions, come from the devil, who Says in the beginning of the third Chapter cur praecepit vobis Deus, ut non comederitis.
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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,
Tertullian Says well, that the knowledge of man Stands either in scientiis mutis, as in contemplation, in To see: or in scientiis disertis, that is, in utterance, in vocare; that is,
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.
Adam, as it were, induced with a prophetical Spirit in the 23. verse, said that she was bone of his bone and Flesh of his Flesh, being before in an heavy sleep.
Now last for the knowledge of 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.
Now last for the knowledge of Philosophy, 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.
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and of Fowls, 1 Kings 4 33. And Moses he was learned in all the wisdome of the Egyptians, Acts 7. 22. Yet by the Fathers, in this knowledge of the natures of things, above both these, Moses and Salomon, Noah is preferred, who knew the clean beasts from the unclean, which by paires he took into the Ark, chap. 7. 2. The wisdome of all the Heathen Philosophers, compared to the knowledge of these three, Noah, Moses, and Salomon, was but ignorance:
and of Fowls, 1 Kings 4 33. And Moses he was learned in all the Wisdom of the egyptians, Acts 7. 22. Yet by the Father's, in this knowledge of the nature's of things, above both these, Moses and Solomon, Noah is preferred, who knew the clean beasts from the unclean, which by pairs he took into the Ark, chap. 7. 2. The Wisdom of all the Heathen Philosophers, compared to the knowledge of these three, Noah, Moses, and Solomon, was but ignorance:
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their wisdome was bred in corruption, and the Heathen are destroyed in their own wisdoms, Psal. 9. 15. They three and all the wise men of the World had the light of their understanding per scientiam acquisitam, by study and former observation:
their Wisdom was bred in corruption, and the Heathen Are destroyed in their own wisdoms, Psalm 9. 15. They three and all the wise men of the World had the Light of their understanding per scientiam acquisitam, by study and former observation:
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Doceo requireth a double Accusative in Esay 28. 9. the Prophet faith Quem docebit scientiam? Whom shall God teach knowledge? and whom shall he make to understand? them that are weaned from the milk and drawn from the breasts? But Adam was not weaned from the breasts, which had no Mother.
Doceo requires a double Accusative in Isaiah 28. 9. the Prophet faith Whom docebit scientiam? Whom shall God teach knowledge? and whom shall he make to understand? them that Are weaned from the milk and drawn from the breasts? But Adam was not weaned from the breasts, which had no Mother.
which came from him by tradition and observation unto Noah, and so to Abraham, and so to his sonnes dwelling in the East Countrie, chap. 25. 6. in Chaldea and Persia; from thence it came to Egypt. Salomon, in 1 Kings 4. 30. is said to have excelled in wisdome all the wise men of the East and of Egypt:
which Come from him by tradition and observation unto Noah, and so to Abraham, and so to his Sons Dwelling in the East Country, chap. 25. 6. in Chaldea and Persiam; from thence it Come to Egypt. Solomon, in 1 Kings 4. 30. is said to have excelled in Wisdom all the wise men of the East and of Egypt:
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And that the wisdome of Adam excelled all other, they ground it upon this, for that he gave them names, which God approved Non dedit nomina ex suo arbitrio, he gave them names not by chance,
And that the Wisdom of Adam excelled all other, they ground it upon this, for that he gave them names, which God approved Non dedit nomina ex Sue arbitrio, he gave them names not by chance,
but with discretion, the name agreeing fitly with the nature, and infinite fit names in one day did he give unto a multitude of Creatures, which argueth great wisdome to be in him;
but with discretion, the name agreeing fitly with the nature, and infinite fit names in one day did he give unto a multitude of Creatures, which argue great Wisdom to be in him;
and the naming is allowed, for that God praiseth it, as it is in 2 Cor. 10. 18. Our names sometime, by unskilfulnesse, prove just contrarie, as Salomon named his sonne Rehoboam, a delighter, but he was a destroyer of the People:
and the naming is allowed, for that God Praiseth it, as it is in 2 Cor. 10. 18. Our names sometime, by unskilfulness, prove just contrary, as Solomon nam his son Rehoboam, a delighter, but he was a destroyer of the People:
Elymas had his name aright, for he was a Sorcerer, Acts 13. 9. Naomi, after she was in miserie, would no more be called Naomi, which is beautifull, but Marah, which is bitter, Ruth 1. 20. Secondly, From hence they gather the institution of Lologie, that is of speech, both in videre and nominare is great wisdome;
Elymas had his name aright, for he was a Sorcerer, Acts 13. 9. Naomi, After she was in misery, would no more be called Naomi, which is beautiful, but Marah, which is bitter, Ruth 1. 20. Secondly, From hence they gather the Institution of The study of logic, that is of speech, both in To see and nominare is great Wisdom;
the Latines in two words differing but a letter, the one ratio, the other oratio: Aaron was wise in speech Exod. 4. 14. Paul in 2 Cor. 11. 6. saith, though I be rude in speaking,
the Latins in two words differing but a Letter, the one ratio, the other oratio: Aaron was wise in speech Exod 4. 14. Paul in 2 Cor. 11. 6. Says, though I be rude in speaking,
yet I am not so in knowledge. Apollos is said to be a man of knowledge, an eloquent man, Acts 18. 24. The original tongue by the names expresseth the natures, which tongue was the most ancient when all the world were of one tongue;
yet I am not so in knowledge. Apollos is said to be a man of knowledge, an eloquent man, Acts 18. 24. The original tongue by the names Expresses the nature's, which tongue was the most ancient when all the world were of one tongue;
And though that in the dayes of Peleg the sonne of Heber, the sonne of Shem, the sonne of Noah, the earth was divided by diversitie of languages, chap. 10. 25. yet Peleg kept the originall.
And though that in the days of Peleg the son of Heber, the son of Shem, the son of Noah, the earth was divided by diversity of languages, chap. 10. 25. yet Peleg kept the original.
Magus and Sophos, wisemen in Greek, comes not the one from agath, the other from zopho in Hebrew? Cadmus, from Heber, brought Aleph and Beth into Phoenicia. This tongue borroweth nothing from any other tongue, all tongues borrow from it;
Magus and Sophos, Wise men in Greek, comes not the one from Agatha, the other from zopho in Hebrew? Cadmus, from Heber, brought Aleph and Beth into Phoenicia. This tongue borroweth nothing from any other tongue, all tongues borrow from it;
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And after that Eusebius hath shewed the antiquitie, the qualitie, and majestie of this tongue, he concludeth thus, lingua haec digna est Adamo institutore, & Deo approbatore.
And After that Eusebius hath showed the antiquity, the quality, and majesty of this tongue, he Concludeth thus, lingua haec Digna est Adam institutore, & God approbatore.
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In Hebrew God is called the name, The name of God who can tell? saith Esay. God hath two names, one qua est, which is of his essence incomprehensible;
In Hebrew God is called the name, The name of God who can tell? Says Isaiah. God hath two names, one qua est, which is of his essence incomprehensible;
wherein are to be considered three things, as you may see by 1 Kings 4. 29. In Salomons wisdome was knowledge; Secondly, intelligence or understanding;
wherein Are to be considered three things, as you may see by 1 Kings 4. 29. In Solomon's Wisdom was knowledge; Secondly, intelligence or understanding;
But these were more excellently in Adam than in Salomon, who had no vanity to seduce him, no sicknesse to weaken him, no temptation to hinder his wisdome, as Salomon had.
But these were more excellently in Adam than in Solomon, who had no vanity to seduce him, no sickness to weaken him, no temptation to hinder his Wisdom, as Solomon had.
The other light we see is of Angells, by their visitation, as Gabriel visited Daniel and made him understand the vision, Daniel 8. 16. Which visitation of Angels Adam had.
The other Light we see is of Angels, by their Visitation, as Gabriel visited daniel and made him understand the vision, daniel 8. 16. Which Visitation of Angels Adam had.
to see and enjoy the essence of God was his reward, whereunto Adam, whilest he lived obedient in Paradise, hoped to be translated from the earthly to the heavenly Paradise;
to see and enjoy the essence of God was his reward, whereunto Adam, whilst he lived obedient in Paradise, hoped to be translated from the earthly to the heavenly Paradise;
2. 17. Then shall we see God face to face, that is, in lumine gloriae, in the light of his glorie, whom now we see through a glasse darkly, 1 Cor. 13. 12. The Glasses whereby God is seen in this world are of two sorts:
2. 17. Then shall we see God face to face, that is, in lumine Glory, in the Light of his glory, whom now we see through a glass darkly, 1 Cor. 13. 12. The Glasses whereby God is seen in this world Are of two sorts:
Seconly, The darkness he named night, a time to recover strength called, lagela leagala. Thirdly, The firmament he called heaven, from whence is the influence of the aire and the winde.
Secondly, The darkness he nam night, a time to recover strength called, lagela leagala. Thirdly, The firmament he called heaven, from whence is the influence of the air and the wind.
Fistly, The Sea, which of its own nature would swell fifteen cubits above the highest hill, was altered by the name, from turning magim to jagim. Lastly, he called Man Adam that is, of the earth.
Firstly, The Sea, which of its own nature would swell fifteen cubits above the highest hill, was altered by the name, from turning magim to jagim. Lastly, he called Man Adam that is, of the earth.
and this we may see, for all the Cartell, in the names of three, to the Horse he gave a name to be mans currer, to the Sheep to be his Clothier, to the Asse to be his Porter,
and this we may see, for all the Cartell, in the names of three, to the Horse he gave a name to be men courier, to the Sheep to be his Clothier, to the Ass to be his Porter,
for it preyeth not upon the bird that keepeth him warm all the night, neither doth he flie that way in the morning, that that bird flyeth: the Peacock is proud; the Stork is kinde; the Serpent a slider;
for it preyeth not upon the bird that Keepeth him warm all the night, neither does he fly that Way in the morning, that that bird flies: the Peacock is proud; the Stork is kind; the Serpent a slider;
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according to the name is the nature, and according to the nature is the name. Jacob had his name aright, his name was Supplanter, and he supplanted his brother.
according to the name is the nature, and according to the nature is the name. Jacob had his name aright, his name was Supplanter, and he supplanted his brother.
Briefly of the return, But for Adam was not found an help meet for him; A Non est inventus is returned, a Creature suitable to mans nature found he not;
Briefly of the return, But for Adam was not found an help meet for him; A Non est inventus is returned, a Creature suitable to men nature found he not;
But man before his fall was in honore positus, he was straight both in body and in minde, Psal. 49. 20. Among them (as I have shewed) he found many helpers,
But man before his fallen was in honore Positus, he was straight both in body and in mind, Psalm 49. 20. Among them (as I have showed) he found many helpers,
And he that findeth a good wife, findeth a good thing, and receiveth favour of the Lord, Prov. 18. 22. Thus much shall suffice concerning the 20. verse.
And he that finds a good wife, finds a good thing, and receives favour of the Lord, Curae 18. 22. Thus much shall suffice Concerning the 20. verse.
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as to cause him to be made of the seed of man, though in respect of us (which are sensual) that seemeth most credible which is most common and usually seen of us.
as to cause him to be made of the seed of man, though in respect of us (which Are sensual) that seems most credible which is most Common and usually seen of us.
if any seek a reason, this may serve for an answer, Quia sit aliquid ipsius, for this is that which maketh the bond and knot of Matrimony sure and fast,
if any seek a reason, this may serve for an answer, Quia sit Aliquid Himself, for this is that which makes the bound and knot of Matrimony sure and fast,
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Also it is for the better procurement of love of Parents towards their Children and Posterity, that Parents and Children might thus think, Quia sumus ex uno, sumus unum:
Also it is for the better procurement of love of Parents towards their Children and Posterity, that Parents and Children might thus think, Quia sumus ex Uno, sumus Unum:
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therefore why should we be divided asunder, rather we should say as David doth, Psal. 113. 1. Behold it is a good and pleasant thing for Brethren to dwell together in unity.
Therefore why should we be divided asunder, rather we should say as David does, Psalm 113. 1. Behold it is a good and pleasant thing for Brothers to dwell together in unity.
Some, to satisfie it, have imagined that it was done, because Adam should not feel any smart or pain in the opening of the flesh & taking out of the rib, which being awake they think he must needs suffer otherwise,
some, to satisfy it, have imagined that it was done, Because Adam should not feel any smart or pain in the opening of the Flesh & taking out of the rib, which being awake they think he must needs suffer otherwise,
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But it is sure, that if that only had been all the reason, that God, to have prevented that, could have so taken her out of his side, that he should have felt no grief or pain thereby,
But it is sure, that if that only had been all the reason, that God, to have prevented that, could have so taken her out of his side, that he should have felt no grief or pain thereby,
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But be as it were, by himself alone, least any should fasly and foolishly suspect that Adam being present and awaked, should have been some help or means,
But be as it were, by himself alone, lest any should fasly and foolishly suspect that Adam being present and awaked, should have been Some help or means,
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when Jesus Christ our Saviour was in the agony, that it might not be doubted but that he alone wrought and brought to passe all the work of our Redemption without the help or comfort of his Disciples,
when jesus christ our Saviour was in the agony, that it might not be doubted but that he alone wrought and brought to pass all the work of our Redemption without the help or Comfort of his Disciples,
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Which must teach us this Lesson, That especially in this weighty matter of Wyving, when we see we want that holy help, we must not think by our own policie and strength to get us one meet and good for us,
Which must teach us this lesson, That especially in this weighty matter of Wiving, when we see we want that holy help, we must not think by our own policy and strength to get us one meet and good for us,
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but rather by prayer commend that work to Gods care and providence, who then (no doubt) will bring that work to passe which shall be most fit and meet for us, while we are fast asleep.
but rather by prayer commend that work to God's care and providence, who then (not doubt) will bring that work to pass which shall be most fit and meet for us, while we Are fast asleep.
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and not out of his head or foot? This answer may stand with good reason, That she was not taken out of his head or shoulder Ne insolesceret foemina, that is,
and not out of his head or foot? This answer may stand with good reason, That she was not taken out of his head or shoulder Ne insolesceret foemina, that is,
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On the other side, God of purpose would not have her taken out of the foot, Ne eam homo sub pedibus contereret, & make her too much an underling as scarce good enough to wash his feet:
On the other side, God of purpose would not have her taken out of the foot, Ne eam homo sub pedibus contereret, & make her too much an underling as scarce good enough to wash his feet:
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therefore it is said, that the Kings spouse being brought to him was set on his right hand, Psal. 45. 9. And indeed if women did consider their estate, they would know it to be farre better and safer for them (being the weaker vessell) to shrowd themselves under their husbands arms for defence,
Therefore it is said, that the Kings spouse being brought to him was Set on his right hand, Psalm 45. 9. And indeed if women did Consider their estate, they would know it to be Far better and safer for them (being the Weaker vessel) to shroud themselves under their Husbands arms for defence,
Again, Women may see that God made them of a rib, which is a strong bone, that they might be a means and prop to their weaknesse, to uphold and be a stay to them and their estate,
Again, Women may see that God made them of a rib, which is a strong bone, that they might be a means and prop to their weakness, to uphold and be a stay to them and their estate,
IN these words, according to our last division, are conteined the manner and fashion of her Creation, which is here said to be after the manner and form of a building,
IN these words, according to our last division, Are contained the manner and fashion of her Creation, which is Here said to be After the manner and from of a building,
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It is the Counsel of God, that if we will purpose to make a house or building, that we first of all prepare matter and stuffe where with all to build it, Prov. 24. 27. and then after to settle upon the work;
It is the Counsel of God, that if we will purpose to make a house or building, that we First of all prepare matter and stuff where with all to built it, Curae 24. 27. and then After to settle upon the work;
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for he had before, in the 7. verse of this Chapter, sufficiently and fully performed that narration, shewing, that God having made the body of Man and Woman,
for he had before, in the 7. verse of this Chapter, sufficiently and Fully performed that narration, showing, that God having made the body of Man and Woman,
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then he breathed into them the breath of life, and made them, both alike, living souls, which confoundeth that prophane & shamelesse objection of irreligious men, which (whether in jeast or in good earnest I know not) have said that Women have no souls,
then he breathed into them the breath of life, and made them, both alike, living Souls, which confoundeth that profane & shameless objection of irreligious men, which (whither in jest or in good earnest I know not) have said that Women have no Souls,
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And the Virgin Mary will confesse that she hath a soul as well as Man, Luke 1. 46. saying Magnificat anima mea, &c. But we must know that this soul the Woman had not of the man,
And the Virgae Marry will confess that she hath a soul as well as Man, Lycia 1. 46. saying Magnificat anima mea, etc. But we must know that this soul the Woman had not of the man,
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as before, yet Moses chooseth rather to call him the builder of Woman, which stile and title is also given to God in Heb. 3. 4. who is said to frame and build all things;
as before, yet Moses chooses rather to call him the builder of Woman, which style and title is also given to God in Hebrew 3. 4. who is said to frame and built all things;
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because he did purpose to make Woman, as it were, his storehouse, in which he had layed up all the race of Mankinde, which should thereafter come out of her wombe to replenish the Earth, for she was the rock and vault out of which we were digged, Esay 51. 1. Out of this house, here builded, came all Men and Women whatsoever, both fair & foul, strong and weak, rich and poor, Regum turraes pauperum tabernae; yea out of this house came all the houses and Families of the World, both Domus Jacobi, that is Gods house and his Church,
Because he did purpose to make Woman, as it were, his storehouse, in which he had laid up all the raze of Mankind, which should thereafter come out of her womb to replenish the Earth, for she was the rock and vault out of which we were dug, Isaiah 51. 1. Out of this house, Here built, Come all Men and Women whatsoever, both fair & foul, strong and weak, rich and poor, Regum turraes Pauperum Tabernae; yea out of this house Come all the houses and Families of the World, both Domus Jacobi, that is God's house and his Church,
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therefore God in the Scriptures of Kingdoms and Common-wealths, doth compare them to Women Ezech. 23. 4. For under the persons of Aheth and Aholiah are represented the two Kingdoms of Samaria and Jerusalem. So in Revel. 12. 4. and Revel. 19. 2. in this Sex God setteth out all Churches and Religions, comparing the true Church to a Woman in travail,
Therefore God in the Scriptures of Kingdoms and Commonwealths, does compare them to Women Ezekiel 23. 4. For under the Persons of Aheth and Aholic Are represented the two Kingdoms of Samaria and Jerusalem. So in Revel. 12. 4. and Revel. 19. 2. in this Sex God sets out all Churches and Religions, comparing the true Church to a Woman in travail,
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and the Antichristian Church to the proud Whore of Babilon, To shew that all Common-Wealths and Churches, both good and bad came out of Woman-hood, which is here reared and builded in this place, the lesson which Women may learn out of this, is to know and consider that God hath therefore builded them to be as houses, that they might build up houses in the World,
and the Antichristian Church to the proud Whore of Babylon, To show that all Common-Wealths and Churches, both good and bad Come out of Womanhood, which is Here reared and built in this place, the Lesson which Women may Learn out of this, is to know and Consider that God hath Therefore built them to be as houses, that they might built up houses in the World,
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and that not only in their own private houses, by good huswisery and diligence, but also Gods houses, by beinging up their Children in the fear of God and true Godlinosse;
and that not only in their own private houses, by good huswisery and diligence, but also God's houses, by beinging up their Children in the Fear of God and true Godlinosse;
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namely, himself in his own person to make the match and bring them both together in marriage that all may know that it is a state most holy and honourable by his own ordinance;
namely, himself in his own person to make the match and bring them both together in marriage that all may know that it is a state most holy and honourable by his own Ordinance;
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and not gad abroad to allure others to the liking of her person, because such, saith Salomon, doe pull down their houses, Prov. 〈 ◊ 〉 But as snails (for so St. Paul remeth a Woman by the name of a Snaile Domi portans, 1 Tim, to shew that if she will build up a house as God builded her, she must not be a wanderer abroad,
and not gad abroad to allure Others to the liking of her person, Because such, Says Solomon, do pull down their houses, Curae 〈 ◊ 〉 But as snails (for so Saint Paul remeth a Woman by the name of a Snail At home Portans, 1 Tim, to show that if she will built up a house as God built her, she must not be a wanderer abroad,
Here then is the first beginning and bringing together, and Adam might have said as the Church said of his spouse, Cant. 3. 1. Quasivi & non inveni: But now the time of her Creation being come and fulfilled, he might say as the Church did after.
Here then is the First beginning and bringing together, and Adam might have said as the Church said of his spouse, Cant 3. 1. Quasivi & non Inveni: But now the time of her Creation being come and fulfilled, he might say as the Church did After.
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In which we see the fruit of Gods Adduxit, for he recompenceth it here with his Reduxit, rendring a thing 〈 ◊ 〉 better and more excellent than that he took away from him,
In which we see the fruit of God's Lead, for he recompenseth it Here with his Reduxit, rendering a thing 〈 ◊ 〉 better and more excellent than that he took away from him,
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for it hath not been seen or heard among all other Creatures, that such a Solemnity and grave Ceremony was used, at the meeting of any but only of the man and woman;
for it hath not been seen or herd among all other Creatures, that such a Solemnity and grave Ceremony was used, At the meeting of any but only of the man and woman;
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we may gather by Christs interpretation, Matth. 19. 6. In this word Adduxit is understood Gods conjunxit, his coupling and joyning them together in marriage;
we may gather by Christ Interpretation, Matthew 19. 6. In this word Lead is understood God's conjunxit, his coupling and joining them together in marriage;
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for unless women do first dutifully and devoutly resign themselves over into Gods hands, to be disposed and ruled at his will and pleasure, they can never be joyned most holily in marriage, to the building up of their own house in the Common-wealth nor of Gods house in the Church;
for unless women do First dutifully and devoutly resign themselves over into God's hands, to be disposed and ruled At his will and pleasure, they can never be joined most holily in marriage, to the building up of their own house in the Commonwealth nor of God's house in the Church;
In which confession is expressed his joy and affection towards her, as it may appear in the emphasis of this word jam nunc, for so we shall see it often in the Scriptures,
In which Confessi is expressed his joy and affection towards her, as it may appear in the emphasis of this word jam nunc, for so we shall see it often in the Scriptures,
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So it is Gen. 29. 32. Now my husband will love me likewise, 35. verse, Now I will praise the Lord, &c. In which words Leah sheweth her joyfull affection at the birth of Juda and Levi, besides, the utterance of the words doe argue her rejoysing;
So it is Gen. 29. 32. Now my husband will love me likewise, 35. verse, Now I will praise the Lord, etc. In which words Leah shows her joyful affection At the birth of Juda and Levi, beside, the utterance of the words do argue her rejoysing;
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but breaketh out into this triumph of joy and love, as who should say, I doe not esteem and take any such love or comfort in the pleasures or treasures of Paradise,
but breaks out into this triumph of joy and love, as who should say, I do not esteem and take any such love or Comfort in the pleasures or treasures of Paradise,
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nor all that is therein, as now I doe in the presence and possession of this Woman, which God in singular love and of his speciall grace hath given to me.
nor all that is therein, as now I do in the presence and possession of this Woman, which God in singular love and of his special grace hath given to me.
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q.d. she is farre more precious than all things, and most worthy to be esteemed, which we see is most plainly found in Adam in this place, who could not be drawn to such a joyfull speech untill now:
Q.d she is Far more precious than all things, and most worthy to be esteemed, which we see is most plainly found in Adam in this place, who could not be drawn to such a joyful speech until now:
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And as this is the help of society, so as she is flesh, she is as good a help and means to beare children to the man, which is said to arise out of the nature of the flesh, John 1. 13. for all Adams sonnes are born after the will of the flesh;
And as this is the help of society, so as she is Flesh, she is as good a help and means to bear children to the man, which is said to arise out of the nature of the Flesh, John 1. 13. for all Adams Sons Are born After the will of the Flesh;
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and to this end God hath placed delight and pleasure in the flesh, which is called the 〈 ◊ 〉 of the flesh, John 1. 16. So that the end of the womans creation 〈 … 〉 & ad problem.
and to this end God hath placed delight and pleasure in the Flesh, which is called the 〈 ◊ 〉 of the Flesh, John 1. 16. So that the end of the woman's creation 〈 … 〉 & ad problem.
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And thus much of the speech, as it 〈 ◊ 〉 her denomination, in which we may see, that God doth not give him the honor only to give names to other Creatures, which were made to be his servants,
And thus much of the speech, as it 〈 ◊ 〉 her denomination, in which we may see, that God does not give him the honour only to give names to other Creatures, which were made to be his Servants,
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In which denomination he doth communicate and impart his own name unto her, and would have her to wear a part of his own name, by which she may be known to be his own;
In which denomination he does communicate and impart his own name unto her, and would have her to wear a part of his own name, by which she may be known to be his own;
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even amongst the heathen, whose saying was to them whom they vowed to make their wife, ubi ega sum Caius tu eris Caia, that is, thou shalt be intituled and endowed first with mine owne name:
even among the heathen, whose saying was to them whom they vowed to make their wife, ubi egam sum Caius tu eris Caia, that is, thou shalt be entitled and endowed First with mine own name:
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This his name Ish, is a name of dignitie and honour, which (as some say) is taken for the word Jashah, which signifieth he is the Monarch and only Ruler of all Gods Creatures:
This his name Is, is a name of dignity and honour, which (as Some say) is taken for the word Jashah, which signifies he is the Monarch and only Ruler of all God's Creatures:
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which Ordinance of almighty God, our Saviour Christ in Matth. 19. 4. sheweth and avoucheth to be the only pattern and plat-forme for all married men for ever to look unto; (for saith he) this is the originall Canon and the Rule to be observed utrum ab initio fuit sic.
which Ordinance of almighty God, our Saviour christ in Matthew 19. 4. shows and avoucheth to be the only pattern and platform for all married men for ever to look unto; (for Says he) this is the original Canon and the Rule to be observed utrum ab initio fuit sic.
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because Adam and Eve cannot be said to have left father and mother, therefore it properly concerneth them, which afterwards should have father & mother,
Because Adam and Eve cannot be said to have left father and mother, Therefore it properly concerns them, which afterwards should have father & mother,
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and therefore the heathen doe call it vinculum Adamantinum, an Adamant chain, more strong than Iron, we see this love and naturall affection is very great and forcible,
and Therefore the heathen do call it vinculum Adamantinum, an Adamant chain, more strong than Iron, we see this love and natural affection is very great and forcible,
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even in dumb creatures, which are led thereto only by the instinct of nature, wherefore if it should not be in men, indued with reason, Moses would have such stoned to death, Deut. And Salomon prophecieth of such 〈 ◊ 〉 children, Prov. 30. 17. That the Crowes of the Valley shall pull out their eyes, yet notwithstanding this bond of naturall affection being so great and strong, God saith, that he would have married folks rather violate and break that,
even in dumb creatures, which Are led thereto only by the instinct of nature, Wherefore if it should not be in men, endued with reason, Moses would have such stoned to death, Deuteronomy And Solomon Prophesieth of such 〈 ◊ 〉 children, Curae 30. 17. That the Crows of the Valley shall pull out their eyes, yet notwithstanding this bound of natural affection being so great and strong, God Says, that he would have married folks rather violate and break that,
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then break this bond wherewith man and wife is united, and tied together, not that God would simply tollerate and alow any breach of duty between parents and children,
then break this bound wherewith man and wife is united, and tied together, not that God would simply tolerate and allow any breach of duty between Parents and children,
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and not to regard them as many unnaturall children doe under this pretence, for to take away that savage and brutish disobedience, Quod hoc non extinguit affectionem sed ordinat, This freeth us not from our duty which Gods Law and the Law of nature bindeth us unto,
and not to regard them as many unnatural children do under this pretence, for to take away that savage and brutish disobedience, Quod hoc non extinguit affectionem sed ordinat, This freeth us not from our duty which God's Law and the Law of nature binds us unto,
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Again children are only the fruit of their loyns which is farther from the heart than the wife which is of the ribs which is most neer and therefore most deer to the heart.
Again children Are only the fruit of their loins which is farther from the heart than the wife which is of the ribs which is most near and Therefore most deer to the heart.
Lastly, because men doe love their children tanquam aliquid sui, but they love their wives tanquam semetipsum, Ephes. 5. 28. Seeing therefore self love is the greatest and most perfect love, we conclude also that that marriage love must be neerest and most like it, by the ordinance of God;
Lastly, Because men do love their children tanquam Aliquid sui, but they love their wives tanquam semetipsum, Ephesians 5. 28. Seeing Therefore self love is the greatest and most perfect love, we conclude also that that marriage love must be nearest and most like it, by the Ordinance of God;
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for our use this doth seem to give us a caveat, touching the evill and shamefull divorce and separation of man and wife, which are too rife now a daies,
for our use this does seem to give us a caveat, touching the evil and shameful divorce and separation of man and wife, which Are too rife now a days,
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for the first we see that this unity of minde by unfeined love and affection is called vinculum perfectionis, Colos. 3. 14. So that this spirituall love is the best glue to make them cleave together without separation.
for the First we see that this unity of mind by unfeigned love and affection is called vinculum perfectionis, Colos 3. 14. So that this spiritual love is the best glue to make them cleave together without separation.
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wherefore as two things are by glue or soder united and made but one, so by love ought man and wife, which sheweth, amor conjugalis must be reciprocus, respecting and taking hold of both sides alike as glue doth.
Wherefore as two things Are by glue or solder united and made but one, so by love ought man and wife, which shows, amor conjugalis must be reciprocus, respecting and taking hold of both sides alike as glue does.
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This knot of carnall copulation, St. Paul expresseth in most godly and reverent terms, and so wisely, that sober eares cannot be offended thereat, 1 Cor. 7. 3.4.
This knot of carnal copulation, Saint Paul Expresses in most godly and reverend terms, and so wisely, that Sobrium ears cannot be offended thereat, 1 Cor. 7. 3.4.
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because it must be granted willingly with love and good will, for if one deny the other he saith in the 5. verse that it is a frauding of one anothers right;
Because it must be granted willingly with love and good will, for if one deny the other he Says in the 5. verse that it is a frauding of one another's right;
and not only so, but of this conjunction of them two cometh, by Gods blessing, one flesh, that is, the fruit of children, which proceedeth from them both,
and not only so, but of this conjunction of them two comes, by God's blessing, one Flesh, that is, the fruit of children, which Proceedeth from them both,
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FOr that our Saviour Jesus Christ, in Matthew 19. where the question of divorcement is propounded, alledgeth this place, that a man shall cleave to his Wife,
FOr that our Saviour jesus christ, in Matthew 19. where the question of divorcement is propounded, allegeth this place, that a man shall cleave to his Wife,
and leave Father and Mother, and they twain shall be one flesh, this is his further commandement, Let no man put asunder that which God hath coupled together;
and leave Father and Mother, and they twain shall be one Flesh, this is his further Commandment, Let no man put asunder that which God hath coupled together;
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But above these duties in adduxit Deus is a religious institution by God, and a possessing of their bodies in sanctitie and holinesse of life, not being stained with filthinesse, vain jesting or wantonnesse, which are things uncomly, Ephes. 5. 4. But their Marriage should be moderate, without excesse of lust,
But above these duties in Lead Deus is a religious Institution by God, and a possessing of their bodies in sanctity and holiness of life, not being stained with filthiness, vain jesting or wantonness, which Are things uncomely, Ephesians 5. 4. But their Marriage should be moderate, without excess of lust,
for what knoweth the Wife whether she shall save her Husband, or what knoweth the Husband whether he shall save his unbeleeving Wife, 1 Cor. 7. 16. so that Marriage is for sanctification.
for what Knoweth the Wife whither she shall save her Husband, or what Knoweth the Husband whither he shall save his unbelieving Wife, 1 Cor. 7. 16. so that Marriage is for sanctification.
but Marriage is honourable among all persons, all degrees, as it is in the 13. Hebrews 4. according to that in the Psalme, Man being in honour, which time of honour was in time of Innocencie.
but Marriage is honourable among all Persons, all Degrees, as it is in the 13. Hebrews 4. according to that in the Psalm, Man being in honour, which time of honour was in time of Innocence.
The third honor, as the Schoolmen call it, is of causalitie, see Exod. 12. 20. The fourth and fift honors are out of the place in Paradise, in the presence of Heavenly Angels, and out of the time in time of Innocencie.
The third honour, as the Schoolmen call it, is of causality, see Exod 12. 20. The fourth and fift honours Are out of the place in Paradise, in the presence of Heavenly Angels, and out of the time in time of Innocence.
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The sixth honor which maketh Marriage most honorable, is the presence and presidence of God himself, by his dixit in the 18. verse, God said it is not good that man should be alone;
The sixth honour which makes Marriage most honourable, is the presence and presidence of God himself, by his dixit in the 18. verse, God said it is not good that man should be alone;
and by Gods benedixit, in the 1. chap. 28. and God blessed them The last thing which maketh Marriage honourable is, that it is Mysterium magnum, wherein is a resemblance even of Christ and of his Church, the 5. Ephesians 32.
and by God's benedixit, in the 1. chap. 28. and God blessed them The last thing which makes Marriage honourable is, that it is Mysterium magnum, wherein is a resemblance even of christ and of his Church, the 5. Ephesians 32.
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it is permitted to Bishops to have one wife, Titus 1. 6. 1 Tim. 3. 2. the Apostles themselves had wives, 1 Cor. 9. 5. There were never such Saints in the world,
it is permitted to Bishops to have one wife, Titus 1. 6. 1 Tim. 3. 2. the Apostles themselves had wives, 1 Cor. 9. 5. There were never such Saints in the world,
There are none, of what degree soever, that are so holy, but by the example of Adam & Eve, they may take upon them this estate of marriage, which is honorable among all men:
There Are none, of what degree soever, that Are so holy, but by the Exampl of Adam & Eve, they may take upon them this estate of marriage, which is honourable among all men:
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Now of the practise, which we will divide into the precedents before Marriage, the duties in Marriage, and the dissolution of Marriage. First touching the precedents;
Now of the practice, which we will divide into the precedents before Marriage, the duties in Marriage, and the dissolution of Marriage. First touching the precedents;
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which we may gather out of Gods speeches, who said faciamus and not siat: And again Adam slept while she was framed by God. This deliberation is generall;
which we may gather out of God's Speeches, who said Faciamus and not siat: And again Adam slept while she was framed by God. This deliberation is general;
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whether it be good to marry at all? or else it is speciall, whether it be good to marry such or such a person? For the first God seeth it is not good for man to be alone.
whither it be good to marry At all? or Else it is special, whither it be good to marry such or such a person? For the First God sees it is not good for man to be alone.
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and the good of convenience, is gathered by the circumstance against both the extremes: the one is the forbidding to marry, 1 Tim. 4. 3. The other extreme is,
and the good of convenience, is gathered by the circumstance against both the extremes: the one is the forbidding to marry, 1 Tim. 4. 3. The other extreme is,
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for that they saw the daughters of men to be fair, they took Wives according to their own lust and liking, chap. 6. 2. The one of the circumstances is grounded upon the person, the other upon the time;
for that they saw the daughters of men to be fair, they took Wives according to their own lust and liking, chap. 6. 2. The one of the Circumstances is grounded upon the person, the other upon the time;
Genesis 27. 9. and in sickness Amnon knew Tamar would visit him and cherish him, the 2. of Sam. 13. 6. nothing may part them but for Fornication and Adulterie.
Genesis 27. 9. and in sickness Amnon knew Tamar would visit him and cherish him, the 2. of Sam. 13. 6. nothing may part them but for Fornication and Adultery.
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Adams cleaving to Eve must be a way and means to cleave the faster unto God, to cleave unto the Lord without separation, as it is in 1 Cor. 7. 35. Now there are two spirits which would withdraw us from this conjunction, the one is of the world, the world and the cares thereof, the other of Fornication:
Adams cleaving to Eve must be a Way and means to cleave the faster unto God, to cleave unto the Lord without separation, as it is in 1 Cor. 7. 35. Now there Are two spirits which would withdraw us from this conjunction, the one is of the world, the world and the Cares thereof, the other of Fornication:
2. 21. And the spirit of fornication will not suffer them to know the Lord, Osee 5. 4. And lest that man should be exalted over much there was given to man a prick in the flesh, 2 Cor. 12. 7. So that as Paul saith, 1 Cor. 7. 38. He that giveth his daughter in marriage doth well,
2. 21. And the Spirit of fornication will not suffer them to know the Lord, Hosea 5. 4. And lest that man should be exalted over much there was given to man a prick in the Flesh, 2 Cor. 12. 7. So that as Paul Says, 1 Cor. 7. 38. He that gives his daughter in marriage does well,
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So that St. Pauls bonum, It is not good to touch a Woman, and Moses bonum here, It is not good for Man to be alone, in regard of divers 〈 ◊ 〉, may both take place;
So that Saint Paul's bonum, It is not good to touch a Woman, and Moses bonum Here, It is not good for Man to be alone, in regard of diverse 〈 ◊ 〉, may both take place;
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not of wicked Lamech, who took two wives, chap. 4. 19. and brought in Polygamic first, who brake the institution of Paradise, that they two should be one flesh:
not of wicked Lamech, who took two wives, chap. 4. 19. and brought in Polygamic First, who brake the Institution of Paradise, that they two should be one Flesh:
and disquiet to the husband, as I shewed you in the example of Hannah and Peninnah, the two wives of Elkanah, 1 Sam. 1. 7. and it breedeth dissention between the seed 〈 ◊ 〉 them two:
and disquiet to the husband, as I showed you in the Exampl of Hannah and Peninnah, the two wives of Elkanah, 1 Sam. 1. 7. and it breeds dissension between the seed 〈 ◊ 〉 them two:
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there was not only dissention between Sarah and Agar, but even that Ismael the Childe of the Bond-woman, could not agree with Isaac the son of the Free-woman, but mocked him, chap. 21. 9.
there was not only dissension between Sarah and Agar, but even that Ishmael the Child of the Bondwoman, could not agree with Isaac the son of the Freewoman, but mocked him, chap. 21. 9.
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but recommending our selves to God, to fall asleep with Adam, that is, to lodge up our own senses and affections, not to follow the example of those in chap. 6. 2. who seeing the daughters of men to be fair, took them wives of all they liked, not such as God appointed,
but recommending our selves to God, to fallen asleep with Adam, that is, to lodge up our own Senses and affections, not to follow the Exampl of those in chap. 6. 2. who seeing the daughters of men to be fair, took them wives of all they liked, not such as God appointed,
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and Abraham the Father of the Faithfull, recommended themselves to God in this matter, as in chap. 24. 12. the servant of Abraham that went to finde a wife for Isaac, prayed God to send him good successe:
and Abraham the Father of the Faithful, recommended themselves to God in this matter, as in chap. 24. 12. the servant of Abraham that went to find a wife for Isaac, prayed God to send him good success:
And in the 63. verse Isaac was at prayer in the field, when he beheld his wife comming with Camels, In the 27. chap. 20. when Isaac asked his 〈 ◊ 〉, How he had found him meate so quickly:
And in the 63. verse Isaac was At prayer in the field, when he beheld his wife coming with Camels, In the 27. chap. 20. when Isaac asked his 〈 ◊ 〉, How he had found him meat so quickly:
Fourthly, God is said to build the wife, for the spirituall edification of them both. And fifthly, Because Deus non adduxit uxorem among the Infidells.
Fourthly, God is said to built the wife, for the spiritual edification of them both. And fifthly, Because Deus non Lead uxorem among the Infidels.
wherefore Paul saith, Let every one marry, tantum in domino, only in the Lord: So that Heathen and prophane Marriages are excluded, and wantonnesse is excluded;
Wherefore Paul Says, Let every one marry, Tantum in domino, only in the Lord: So that Heathen and profane Marriages Are excluded, and wantonness is excluded;
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So that those Marriages, on the contrary side, that are conjoyned with those that have been joyned with other men, I mean in Adulterie, are disallowed, for he that coupleth himselfe with an Harlot is one body, 1 Corinth. 6. 16. To match with her, that is joyned to another by carnall companie,
So that those Marriages, on the contrary side, that Are conjoined with those that have been joined with other men, I mean in Adultery, Are disallowed, for he that Coupleth himself with an Harlot is one body, 1 Corinth. 6. 16. To match with her, that is joined to Another by carnal company,
3There are three allurements to love and liking, Pleasure, Profit and Virtue: For the first, Eve had beauty in aedificavit Deus, in that God builded her.
3There Are three allurements to love and liking, Pleasure, Profit and Virtue: For the First, Eve had beauty in aedificavit Deus, in that God built her.
or that by her discretion may be of a likely disposition, a Woman, as Peter speaketh, of a meek spirit: Abigall was a woman of singular wisdome, who by her meeknesse and discretion salved the foolishnesse of her husband;
or that by her discretion may be of a likely disposition, a Woman, as Peter speaks, of a meek Spirit: Abigail was a woman of singular Wisdom, who by her meekness and discretion salved the foolishness of her husband;
A wife must be modest, and such a one as can govern her house, such a one as will bring up her Children in virtue that her sonnes in their youth, may be as flourishing plants,
A wife must be modest, and such a one as can govern her house, such a one as will bring up her Children in virtue that her Sons in their youth, may be as flourishing plants,
And lastly, they must leave that is bad and cleave to that which is good, and unto Gods Lawes, and their love must be without dissimulation, Romans 12. 9.
And lastly, they must leave that is bad and cleave to that which is good, and unto God's Laws, and their love must be without dissimulation, Romans 12. 9.
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but we must take her that shall be given unto us, God here brought Eve and gave her unto Adam: which authority and prerogative God giveth unto Parents, to give their Children 1 Cor. 7. 38. in Marriage, and to take wives for their Children:
but we must take her that shall be given unto us, God Here brought Eve and gave her unto Adam: which Authority and prerogative God gives unto Parents, to give their Children 1 Cor. 7. 38. in Marriage, and to take wives for their Children:
In chap. 24. 4. Abraham appointeth whence a wife shall be taken for his son Isaac; and Abrahams servant craved the consent of the Parents of Rebekah, the 51. verse of that chapter.
In chap. 24. 4. Abraham appoints whence a wife shall be taken for his son Isaac; and Abrahams servant craved the consent of the Parents of Rebekah, the 51. verse of that chapter.
Ishmael was content to have such a wife as his mother took for him out of the Land of Egypt, chap. 21. 21. Not only Isaac was content with the wife his father had provided him,
Ishmael was content to have such a wife as his mother took for him out of the Land of Egypt, chap. 21. 21. Not only Isaac was content with the wife his father had provided him,
therefore give me her to wife, Judges 14. 2. The very Heathen doe regard the consent of Parents, in chap. 34. 8. Hamor who was an uncircumcised man, came to Jacob to ask his consent for Sechem, that he would give his daughter Dinah unto his sonne for wife:
Therefore give me her to wife, Judges 14. 2. The very Heathen do regard the consent of Parents, in chap. 34. 8. Hamor who was an uncircumcised man, Come to Jacob to ask his consent for Shechem, that he would give his daughter Dinah unto his son for wife:
for God himself, in Deut. 7. 3. saith, Neither shalt thou make Marriages with them, neither give thy daughter unto his sonne, nor take his daughter unto thy sonne;
for God himself, in Deuteronomy 7. 3. Says, Neither shalt thou make Marriages with them, neither give thy daughter unto his son, nor take his daughter unto thy son;
After the Parents of Rebekah had agreed to give their daughter to Isaac, yet they would have her to be called, that she might also give her consent, chap. 24. 39. and 57. God drew not Eve to Adam perforce, but lead her willingly;
After the Parents of Rebekah had agreed to give their daughter to Isaac, yet they would have her to be called, that she might also give her consent, chap. 24. 39. and 57. God drew not Eve to Adam perforce, but led her willingly;
Hereby all enforced matches are condemned, and all extort agreements are abrogated, As those under age, those that are made by mad and drunken persons, are disalowed, and may be undone:
Hereby all Enforced Matches Are condemned, and all extort agreements Are abrogated, As those under age, those that Are made by mad and drunken Persons, Are disallowed, and may be undone:
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Mary the mother of Jesus conceived by the Holy Ghost, after she was betrothed unto Joseph, before he knew her carnally, before he was publiquely married to her,
Marry the mother of jesus conceived by the Holy Ghost, After she was betrothed unto Joseph, before he knew her carnally, before he was publicly married to her,
he, as a Father, gave her unto Adam, chap. 3. 12. and it was God that coupled them together, Matthew 19. 6. She first entred into Gods house, then into Adams house;
he, as a Father, gave her unto Adam, chap. 3. 12. and it was God that coupled them together, Matthew 19. 6. She First entered into God's house, then into Adams house;
And this Marriage must be our example, for this is the Marriage Sermon to the whole world, Man shall leave his Father and Mother and cleave to his Wife;
And this Marriage must be our Exampl, for this is the Marriage Sermon to the Whole world, Man shall leave his Father and Mother and cleave to his Wife;
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Abimelech, for that out of a window he saw Isaac sporting with Rebekah, said therefore, of a surety she is his wife, chap. 26. 8. But he that joyneth himself with his neighbours wife, is not innocent, Prov. 6. 29. The Wife hath not power over her own body, but her Husband;
Abimelech, for that out of a window he saw Isaac sporting with Rebekah, said Therefore, of a surety she is his wife, chap. 26. 8. But he that Joineth himself with his neighbours wife, is not innocent, Curae 6. 29. The Wife hath not power over her own body, but her Husband;
and the partakers of the same promise in Christ by the Gospell, the third to the Ephesians 6. Now concerning the Duties in Marriage, whereof we will speak in general, and then in several.
and the partakers of the same promise in christ by the Gospel, the third to the Ephesians 6. Now Concerning the Duties in Marriage, whereof we will speak in general, and then in several.
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but the faithlesse Woman forsaketh the guide of her youth and forgetteth the Covenant of her God, Prov. 2. 16. the paths of a strange Woman are movable, Proverbs 5. 6. there is no faith to be reposed in such a Woman. The other dutie is Love:
but the faithless Woman Forsaketh the guide of her youth and forgetteth the Covenant of her God, Curae 2. 16. the paths of a strange Woman Are movable, Proverbs 5. 6. there is no faith to be reposed in such a Woman. The other duty is Love:
Man is the Image and glory of God, Woman is the glorie of Man, 1 Cor. 11. 7. And again, A vertuous Woman is the crown of her Husband, Proverbs 12. 4. There is a communion of their name and of their nature, which will move mutuall love, which procureth inward comforting and outward cherishing;
Man is the Image and glory of God, Woman is the glory of Man, 1 Cor. 11. 7. And again, A virtuous Woman is the crown of her Husband, Proverbs 12. 4. There is a communion of their name and of their nature, which will move mutual love, which procureth inward comforting and outward cherishing;
and the Husband must give honour to the Wife, as to the weaker Vessel, 1 Peter 3. 7. The man is as the stock, the woman as the branch; the wife must be loving;
and the Husband must give honour to the Wife, as to the Weaker Vessel, 1 Peter 3. 7. The man is as the stock, the woman as the branch; the wife must be loving;
and not be bitter unto them, Colos. 3. 19. This mutuall love must be above the love to the Parents or to the Children, there was a great regard in times past not to abuse anothers Concubine, 2 Sam, 3. 8. In several, there are in them two other Duties:
and not be bitter unto them, Colos 3. 19. This mutual love must be above the love to the Parents or to the Children, there was a great regard in times passed not to abuse another's Concubine, 2 Sam, 3. 8. In several, there Are in them two other Duties:
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The Man must protect his Wife in danger, chap. 20. 11. Providing is required of the man, to provide for his houshold and family, 1 Tim. 5. 8. And the woman is to preserve and enlarge that her husband hath provided;
The Man must Pact his Wife in danger, chap. 20. 11. Providing is required of the man, to provide for his household and family, 1 Tim. 5. 8. And the woman is to preserve and enlarge that her husband hath provided;
the domesticall duty of preserving the house and houshold pertaineth to her, as it is in Proverbs 31. 21. She should be of the property of the Snail, still at home;
the domestical duty of preserving the house and household pertaineth to her, as it is in Proverbs 31. 21. She should be of the property of the Snail, still At home;
but a foolish Woman is troublesome, Proverbs 9. 13. The house in holy Scripture is taken for the Children, whom she must bear and bring up in the fear of God;
but a foolish Woman is troublesome, Proverbs 9. 13. The house in holy Scripture is taken for the Children, whom she must bear and bring up in the Fear of God;
And the house is taken for the implements, which she must order and enlarge. She must be not as Ivie, which cleavth to the tree, and is not profitable, though green;
And the house is taken for the implements, which she must order and enlarge. She must be not as Ivy, which cleavth to the tree, and is not profitable, though green;
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but as the fruitfull Vine on the sides of thine house, she shall bear Children like to the Olive plants, round about thy table, Psalme 128. 3. And this cleaving of each to other, implyeth a perpetuity of this bond, out of the 2 of Kings 18. 6. Man shall leave father and mother to cleave to his wife:
but as the fruitful Vine on the sides of thine house, she shall bear Children like to the Olive plants, round about thy table, Psalm 128. 3. And this cleaving of each to other, Implies a perpetuity of this bound, out of the 2 of Kings 18. 6. Man shall leave father and mother to cleave to his wife:
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for when the Husband is dead, she may marry to another man, Romans 7. 3. or God may sever them by divorcement for lewdnesse and whoredome, not for every light matter,
for when the Husband is dead, she may marry to Another man, Romans 7. 3. or God may sever them by divorcement for Lewdness and whoredom, not for every Light matter,
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but for a very weightie cause, as it is in the 24. of Deuteronomy 1. Divorcement is called in Hebrew a sawing, and the divorce of man and wife should be as the sawing a 〈 ◊ 〉 from the body:
but for a very weighty cause, as it is in the 24. of Deuteronomy 1. Divorcement is called in Hebrew a sawing, and the divorce of man and wife should be as the sawing a 〈 ◊ 〉 from the body:
The one is for Fornication and Adulterie, And who so putteth away his Wife except it be for fornication, causeth her to commit Adultery, Matthew 5. 32. except it be for Whoredome, Matthew 19. 9. And,
The one is for Fornication and Adultery, And who so putteth away his Wife except it be for fornication, Causes her to commit Adultery, Matthew 5. 32. except it be for Whoredom, Matthew 19. 9. And,
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for Incontinencie and Apostacie may suffer divorcement, for that the People committed Fornication both bodily and spiritually with the daughters of Moab; Moses, in the name of God, ordained they should be slain;
for Incontinency and Apostasy may suffer divorcement, for that the People committed Fornication both bodily and spiritually with the daughters of Moab; Moses, in the name of God, ordained they should be slave;
and Phineas, with his spear, appeased Gods wrath, Numbers 25. In Ezra 10. 4. after they had resolved to put away their strange wives, they came to Ezra the Priest, saying, Arise, for this matter belongeth unto thee;
and Phinehas, with his spear, appeased God's wrath, Numbers 25. In Ezra 10. 4. After they had resolved to put away their strange wives, they Come to Ezra the Priest, saying, Arise, for this matter belongeth unto thee;
that so their love may be not only more dear than that to Parents, but that it may grow daily more and more, that God may blesse them and their Children, that their union in the flesh may breed the unity of their mindes, that they may be united each to other,
that so their love may be not only more dear than that to Parents, but that it may grow daily more and more, that God may bless them and their Children, that their Union in the Flesh may breed the unity of their minds, that they may be united each to other,
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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;
lest any 〈 ◊ 〉 should be suspected to be in this time of Innocence, it is 〈 … 〉 a man 〈 ◊ 〉 marry 〈 ◊ 〉 Virgae, 1 Cor. 7. 36. In their 〈 ◊ 〉 then was no uncomeliness;
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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;
for, Says Saint Austin, in the time of Innocence, in the marriage of Adam and Eve in their bodies or 〈 ◊ 〉, 〈 … 〉 calor, there was 〈 … 〉, 〈 … 〉, there was no 〈 ◊ 〉 motion;
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;
In regard of that which follows this verse, There was no shame before the Fallen, in that their life was so innocent, that there was nothing whereof they should be ashamed;
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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:
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:
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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;
so that this verse is necessary in respect both of the precedents and subsequents. The state of Adams Innocence is grounded, by the Father's, out of this very verse;
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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:
and they make much account of the 7. chapter of the Preacher 29. where the Wiseman Says, This only have I found, that God hath made Man righteous, fecit Deus hominem rectum, God hath made Man straight and upright in regard of his mind, his Wisdom is without busying himself with many questions:
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,
the First of these the Father's do 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,
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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.
as Concerning his mind, God created him in righteousness and in true holiness, Ephesians 4. 24. men original righteousness was like that of the new man christ After the Image of God, his body was straight and his mind 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;
But Some will ask, Why was not men Wisdom in the 20. verse, and his uprightness in this verse? Why were not both these joined together? Wisdom, say they, is Appropriate unto Man before Woman was;
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and if they will learn any thing, let them aske their Husbands at home, 1 Cor. 14. 35. But Man is not said to be innocent and upright untill that Woman was made:
and if they will Learn any thing, let them ask their Husbands At home, 1 Cor. 14. 35. But Man is not said to be innocent and upright until that Woman was made:
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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,
And the Father's say well, that innocence and righteousness, before the fallen, was Clothing nuptialis, the wedding garment, which made them more seemly in the sighed of God,
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;
they counted Godliness 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 Eternal;
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.
This verse divides 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 mind, and they were not ashamed.
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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.
First, We will speak of these parts severally, then After of them jointly, though they were both naked, yet were they not ashamed. First of them severally.
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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.
In respect of their body, they were both naked: they were born naked as we Are born, Naked Come I out of my mother's womb, Says Job in his First chapter 21. and so were they created.
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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,
For the First use, it is sufficient that our apparel be comely, with shamefastness and modesty, 1 Tim 2. 9. For the clothing of man, in Isaiah 61. 10. God hath clothed me with the garments of salvation,
but after the fall they were passible, and then they made them garments. Again, Nakednesse is taken against ornament, with costly apparel, which is to please the eye,
but After the fallen they were passable, and then they made them garments. Again, Nakedness is taken against ornament, with costly apparel, which is to please the eye,
he was naked, and yet the robe of righteousnesse was his attire; when Christ was transfigured upon the mount Thabor, his face did shine as the Sunne,
he was naked, and yet the robe of righteousness was his attire; when christ was transfigured upon the mount Mount tabor, his face did shine as the Sun,
For that Adam and Eve were conversant with God, they had that brightnesse, which passed the glorie of the richest apparel, their brightnesse was like the shining of the Sunne;
For that Adam and Eve were conversant with God, they had that brightness, which passed the glory of the Richest apparel, their brightness was like the shining of the Sun;
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But by Christ Jesus we look to be restored to the first state of Paradise, to be covered with the robe of righteousnesse, Esay 61. 10. then this corruptible body shall put on incorruption,
But by christ jesus we look to be restored to the First state of Paradise, to be covered with the robe of righteousness, Isaiah 61. 10. then this corruptible body shall put on incorruption,
and this mortall shall put on immortality, 1 Cor. 15. 53. then shall the just men shine as the Sunne in the Kingdome of their Father, Matthew 13. 43. then shall our beauty be without blemish, our minde shall be upright, our glorie unspeakable:
and this Mortal shall put on immortality, 1 Cor. 15. 53. then shall the just men shine as the Sun in the Kingdom of their Father, Matthew 13. 43. then shall our beauty be without blemish, our mind shall be upright, our glory unspeakable:
there be those that have a shew of Godlinesse, yet have they denied the power thereof, 2 Tim. 3. 5. there be those that cover their deceit with the hood of 〈 ◊ 〉,
there be those that have a show of Godliness, yet have they denied the power thereof, 2 Tim. 3. 5. there be those that cover their deceit with the hood of 〈 ◊ 〉,
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the man that went down from Jerusalem to Jericho, in Luke 10. 30. and fell among theeves was robbed of rayment and was wounded to death, which is the case of Mankinde after the fall, was restored by the tender compassion of Christ, the true Samaritane, to be apparelled in the glorie and rayment of righteousnesse.
the man that went down from Jerusalem to Jericho, in Lycia 10. 30. and fell among thieves was robbed of raiment and was wounded to death, which is the case of Mankind After the fallen, was restored by the tender compassion of christ, the true Samaritan, to be appareled in the glory and raiment of righteousness.
Yet God at the first did create in Adam and Eve affections, as in 〈 ◊ 〉. 5. 22. Love, joy, peace, long suffering, gentlenesse, meeknesse, temperance, which are the fruits of the spirit:
Yet God At the First did create in Adam and Eve affections, as in 〈 ◊ 〉. 5. 22. Love, joy, peace, long suffering, gentleness, meekness, temperance, which Are the fruits of the Spirit:
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As the Jebusites, which were in Jerusalem as a scourge to them, the which was called the Citie of the Jebusites, Joshah 23. 7. and 18. 28. shame and sinne doe scourge us with whips, not heard, their stripes are worse than of an iron scourge,
As the Jebusites, which were in Jerusalem as a scourge to them, the which was called the city of the Jebusites, Joshah 23. 7. and 18. 28. shame and sin do scourge us with whips, not herd, their stripes Are Worse than of an iron scourge,
as it is in chap. 3. 8. and after fear sorrow seized upon Man. This word of confounding is taken from a troubled vessel, where the lees being stirred doe 〈 ◊ 〉 up to the top;
as it is in chap. 3. 8. and After Fear sorrow seized upon Man. This word of confounding is taken from a troubled vessel, where the lees being stirred do 〈 ◊ 〉 up to the top;
but after that comes punishment, Esay 24. Shame, fear, sorrow, are the Divels Livery; it is the Divell that doth cloath Man with shame as with a garment:
but After that comes punishment, Isaiah 24. Shame, Fear, sorrow, Are the Devils Livery; it is the devil that does cloth Man with shame as with a garment:
but that he is couragious and confident, for the wicked flyeth when none pursueth, but the righteous are bold and confident as a Lyon, Proverbs 28. 1. When a man hath done 〈 ◊ 〉, either he shameth, which as we say is a signe of grace,
but that he is courageous and confident, for the wicked flies when none pursueth, but the righteous Are bold and confident as a lion, Proverbs 28. 1. When a man hath done 〈 ◊ 〉, either he shameth, which as we say is a Signen of grace,
God cannot abide the sinfull man, but he will punish sharply those that will not be ashamed when they have committed abhomination, Jeremy 6. 15. Now we are clothed and ashamed;
God cannot abide the sinful man, but he will Punish sharply those that will not be ashamed when they have committed abomination, Jeremiah 6. 15. Now we Are clothed and ashamed;
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when his concupiscence to his will, and when his flesh was subject to his concupiscence; so all in Man was straight and right, he was upright within and without;
when his concupiscence to his will, and when his Flesh was Subject to his concupiscence; so all in Man was straight and right, he was upright within and without;
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mans body would not yeeld obedience to his soul, nor his soul unto God, according to that of Paul Rom. 7. 23. I delight in the Law of God concerning the inner man,
men body would not yield Obedience to his soul, nor his soul unto God, according to that of Paul Rom. 7. 23. I delight in the Law of God Concerning the inner man,
but God hath tempered the body together, and hath given the more honor to that part 〈 ◊ 〉 lacked, by this bond of Marriage, whereby they two become one flesh, Levit. 18. 6. And in diverse other places God faith, 〈 ◊ 〉 shalt not come neer any of the kinred of his flesh, to 〈 ◊ 〉 her shame, though it be under title of marriage, the uncovering of which shame turpe est vobis dicere, it is a shame to tell:
but God hath tempered the body together, and hath given the more honour to that part 〈 ◊ 〉 lacked, by this bound of Marriage, whereby they two become one Flesh, Levit. 18. 6. And in diverse other places God faith, 〈 ◊ 〉 shalt not come near any of the kindred of his Flesh, to 〈 ◊ 〉 her shame, though it be under title of marriage, the uncovering of which shame Turpe est vobis dicere, it is a shame to tell:
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though marriage be honest and honourable, yet there is a shame in marriage, which is the shame of the carnall members, whereof both Man and Woman have their shame;
though marriage be honest and honourable, yet there is a shame in marriage, which is the shame of the carnal members, whereof both Man and Woman have their shame;
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〈 ◊ 〉 before Amnon committed his inceft, 2 Sam. 13. 13. she said to him, Commit not this folly, how shall I put away my shame? and than 〈 ◊ 〉 be 〈 … 〉 of the fools of Israel, he should be accounted even as a beast that hath no regard of kinred:
〈 ◊ 〉 before Amnon committed his inceft, 2 Sam. 13. 13. she said to him, Commit not this folly, how shall I put away my shame? and than 〈 ◊ 〉 be 〈 … 〉 of the Fools of Israel, he should be accounted even as a beast that hath no regard of kindred:
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and felloweth her, is as an one that goeth to the slaughter, 〈 ◊ 〉 7. 22. He is like 〈 … 〉 neighing after his neighbours wife, 〈 ◊ 〉 5. 8. 〈 … 〉 God that begat him, and that formed him, Deus.
and felloweth her, is as an one that Goes to the slaughter, 〈 ◊ 〉 7. 22. He is like 〈 … 〉 neighing After his neighbours wife, 〈 ◊ 〉 5. 8. 〈 … 〉 God that begat him, and that formed him, Deus.
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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.
justice and Judgement did cover and adorn Job. Isaiah Prophesieth in chap. 61. 10. that christ shall cloth the faithful with the garment of salvation, he shall cover them with the robe of righteousness, 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,
Adam was created After the image of God, that is, in righteousness and true holiness, as it is in Ephesians 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 linen and shining,
19. 8. The apparel that covered Adam was his innocencie and the robe of righteousnesse, melior est vestis Innocentia, quàm 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,
19. 8. The apparel that covered Adam was his innocence and the robe of righteousness, melior est Clothing innocence, quàm Purpura, Innocence is better apparel than purple or scarlet, say the Father's out of the First of Proverbs 31. 22. where Solomon, speaking of the wise woman, Says, that her family Are clothed in scarlet,
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 in verse 25. he Says, strength and honour is her clothing, 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.
but as Peter Says 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.
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:
but when Man obeyed Sathan and disobeyed God, he put on the Devils livery, which was sin and shame, according to that in Psalm 132. 18. God Says, He will cloth his enemies with shame ▪ Homo spoliatus honore, Indutus Pudore, After men fallen he was spoiled of his honour and wrapped in a few clouts to cover his shame:
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 seeing that we Are become wretched and miserable, poor and naked, we must follow the counsel of the Angel in Revel. 3. 18. We must buy of christ the white raiment, that we may be clothed,
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.
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 renewed 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:
Jacob, the younger son, must put on the clothes of his elder brother Esau, chap. 27. 15. And we must put on, say the Father's upon that place, the apparel of righteousness of our elder brother christ, eldest son to God:
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:
it was he alone that trod the Winepress, and all his raiment shall be stained, Isaiah 63. 3. It was the purple of his blood that died us again in original righteousness:
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:
the Soldiers when they had Crucified him, took off his garments, so that he hung naked upon the cross, John 19. 23. You see by the 12. to the Hebrews 2. that he endured the cross and despised the shame, to deliver us from shame and Eternal punishment:
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,
for who so shall be ashamed of christ, christ shall be ashamed of him, when he shall come in his glory, Lycia 9. 26. But all our glory and rejoicing must be in the dear and only begotten son of God, in whom we have redemption through his blood, that is, the forgiveness of Sins, who is the image of the invisible God, the First born of every Creature, by whom,
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.
but we must cloth our nakedness with the nakedness of christ the immaculate Lamb. In a word his wounds must heal us, his nakedness must be our clothing, his shame must be our glory, 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,
Then we shall hunger no more nor thirst no more, we shall be impassable of cold and of heat, and the Lamb which is in the midst of the faithful shall govern them,
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.
and After the mortality of this our body we shall be clothed with immortality of body and soul, 2 Cor. 5. 4, etc. This is it that I Thought good to speak for the opening of this verse.
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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 was happy and blessed having all things, wanting nothing which might increase his happiness, we miserable, Subject to all calamities and Distresses which may increase our misery;
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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.
Therefore lest we should inquire how this Change and Alteration Come to our nature's, the Prophet in this Chapter will show it us, that we may be out of doubt.
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At the sight and consideration of which Tragedy, as St. Augustine saith, all the Creatures, especially mankinde, ought with sighs and groanes to dissolve themselves into teares, to think of our and their utter and irrecoverable confusion, were it not for this which is annexed unto it,
At the sighed and consideration of which Tragedy, as Saint Augustine Says, all the Creatures, especially mankind, ought with sighs and groans to dissolve themselves into tears, to think of our and their utter and irrecoverable confusion, were it not for this which is annexed unto it,
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The cause of all these evills which we see in us, and in the world, Moses here relleth us in the beginning of this Chapter, to be the verifying of that Prophesie which God 〈 ◊ 〉 Adam, Gen. 2. 17. that is, what time soever he should sinne,
The cause of all these evils which we see in us, and in the world, Moses Here relleth us in the beginning of this Chapter, to be the verifying of that Prophesy which God 〈 ◊ 〉 Adam, Gen. 2. 17. that is, what time soever he should sin,
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which first part of the Chapter we shall divide as St. Paul doth teach us Rom. 6. 1. into two parts, the first he calleth peccatum, the other peccati obsonium, that is, into the cause and nature of sinne,
which First part of the Chapter we shall divide as Saint Paul does teach us Rom. 6. 1. into two parts, the First he calls peccatum, the other peccati obsonium, that is, into the cause and nature of sin,
whereas by this means, as St. Augustine saith, the Devills envy is foelix invidia, and Adams sinne is foelix culpa, that is, falleth out to the greater glorie of all the elect sonnes of God.
whereas by this means, as Saint Augustine Says, the Devils envy is Felix invidia, and Adams sin is Felix culpa, that is, falls out to the greater glory of all the elect Sons of God.
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Serpents we know speak not, for they were not made to reason and dispute, therefore we must needs understand another high person besides he Serpent, which spake in him,
Serpents we know speak not, for they were not made to reason and dispute, Therefore we must needs understand Another high person beside he Serpent, which spoke in him,
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how to seek Christs fall and death John 13. 2. so doth he as sly lie put into the Serpents mouth this temptation, by which he might betray the first Adam and bring him to death;
how to seek Christ fallen and death John 13. 2. so does he as sly lie put into the Serpents Mouth this temptation, by which he might betray the First Adam and bring him to death;
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If any doe aske why Moses did not make mention of the Devil in all this Chapter? we may say, that it was Moses purpose to perform the office and duty of a Historiographer, which is only to make a plain and true report of the outward accident,
If any do ask why Moses did not make mention of the devil in all this Chapter? we may say, that it was Moses purpose to perform the office and duty of a Historiographer, which is only to make a plain and true report of the outward accident,
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and thing which was sensibly done, leaving the hidden and secret meaning and true understanding of those things which are mysticall, unto his Interpreters and Expositors:
and thing which was sensibly done, leaving the hidden and secret meaning and true understanding of those things which Are mystical, unto his Interpreters and Expositors:
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and what Expositor is there, but by the consequence of this story, and by conference of the Scriptures, can otherwise understand this then of the Devill.
and what Expositor is there, but by the consequence of this story, and by conference of the Scriptures, can otherwise understand this then of the devil.
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12. 9. and therefore Moses doth first deal with this evill one, and setteth him down as the chief author of this evill, under the form and name of a Serpent.
12. 9. and Therefore Moses does First deal with this evil one, and sets him down as the chief author of this evil, under the from and name of a Serpent.
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Touching him therefore, we must know as I told you Chap. 2. 1. that when God is said to make the hoast of heavenly Creatures, that then also he made the Angells,
Touching him Therefore, we must know as I told you Chap. 2. 1. that when God is said to make the host of heavenly Creatures, that then also he made the Angels,
as David saith Psalme 148. 2. which Angells God made 〈 ◊ 〉 and 〈 ◊ 〉, to be his ministring spirits Psalme 104. 4. but some of them kept not their first estate, Jude 6. but fell away from their holy and blessed estate in which they mere made,
as David Says Psalm 148. 2. which Angels God made 〈 ◊ 〉 and 〈 ◊ 〉, to be his ministering spirits Psalm 104. 4. but Some of them kept not their First estate, U^de 6. but fell away from their holy and blessed estate in which they mere made,
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Christ maketh mention of their fall Luke 10. 18. and the cause of their fall is said to be sinne 2. Pet. 2. 4. and the particular sinne may seem to be pride, Isaiah 14. 13. 14. ero similis altissimo, for which cause that sinne is called morbus Satanicus, and as the wiseman saith initium peccati est superbia; But we will not curiously inquire what speciall sinne it was which caused his fall,
christ makes mention of their fallen Lycia 10. 18. and the cause of their fallen is said to be sin 2. Pet. 2. 4. and the particular sin may seem to be pride, Isaiah 14. 13. 14. Ero Similis altissimo, for which cause that sin is called morbus Satanic, and as the Wiseman Says Initium peccati est superbia; But we will not curiously inquire what special sin it was which caused his fallen,
for not being able to wreack his mal ceagainst God, he maliciously invented and attempted all the mischief and evill he could against man, which was the Image of God,
for not being able to wreack his Malachi ceagainst God, he maliciously invented and attempted all the mischief and evil he could against man, which was the Image of God,
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and to effect the plot of his mischief which he had imagined, Moses telleth us that he doth use the means and Instrument of a Serpent, which was the subtillest beast of the field, of which we shall have occasion to speak the next time
and to Effect the plot of his mischief which he had imagined, Moses Telleth us that he does use the means and Instrument of a Serpent, which was the subtlest beast of the field, of which we shall have occasion to speak the next time
and to be understood, namely, the old Serpent, which is called the Devill, and Satan, the destroyer and deceiver of mankinde, Rev. 12. 9. so that we must conceive in this place, that Satanus hic est personatus, & Serpens est inspiratus, the Devill is in the shape of a Serpent,
and to be understood, namely, the old Serpent, which is called the devil, and Satan, the destroyer and deceiver of mankind, Rev. 12. 9. so that we must conceive in this place, that Satan hic est personatus, & Serpens est inspiratus, the devil is in the shape of a Serpent,
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Herein then we see the disposition of evill and damnable Spirits, who being fallen into miserie, doe seek to draw all others into the same calamity in the which they are wrapped and plunged,
Herein then we see the disposition of evil and damnable Spirits, who being fallen into misery, do seek to draw all Others into the same calamity in the which they Are wrapped and plunged,
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But because he knew that he should never bring about the destruction of man, so long as man should be united and tied fast to God in love and duty, obeying his will;
But Because he knew that he should never bring about the destruction of man, so long as man should be united and tied fast to God in love and duty, obeying his will;
But the Devill knew that Adam then, in that estate of innocency had no evill concupiscence or corruption within, by which he might fasten any ill motion or suggestion,
But the devil knew that Adam then, in that estate of innocency had no evil concupiscence or corruption within, by which he might fasten any ill motion or suggestion,
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but as Gun-powder, which with every spark is wholy enflamed, and violently is carried away with the desire of evill, his soul was not yet poysoned, with the corruption of sinne as ours are,
but as Gunpowder, which with every spark is wholly inflamed, and violently is carried away with the desire of evil, his soul was not yet poisoned, with the corruption of sin as ours Are,
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or else in some other apparition and form unlike him, if he had appeared in some ugly and loathsome shape like to himself, he knew that though he could not be terrified with fear (being innocent) and therefore without fear,
or Else in Some other apparition and from unlike him, if he had appeared in Some ugly and loathsome shape like to himself, he knew that though he could not be terrified with Fear (being innocent) and Therefore without Fear,
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for which cause his policy and devise was, to cover himself with a fairer mask and vizard, that he may seem better and more beautifull, then he was indeed.
for which cause his policy and devise was, to cover himself with a Fairer mask and vizard, that he may seem better and more beautiful, then he was indeed.
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first, thereby to punish the pride and the ambitious nature of the Devill, that he might see and all the world perceive, to what this sinne of pride had brought him,
First, thereby to Punish the pride and the ambitious nature of the devil, that he might see and all the world perceive, to what this sin of pride had brought him,
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because he which a little before was so vainglorious as to presume to exalt him in Gods throne and be as God, is now cast down in most vile and miserable sort, basely and contemptibly crawling upon the ground and being as the abject and most hated worm on the earth:
Because he which a little before was so vainglorious as to presume to exalt him in God's throne and be as God, is now cast down in most vile and miserable sort, basely and contemptibly crawling upon the ground and being as the abject and most hated worm on the earth:
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and furnished with all graces of Gods spirit, to espie and contemn such ill counsell, which would have him withdraw his allegiance and duty to God his gracious Creator, especially being solicited thereto, by so vile,
and furnished with all graces of God's Spirit, to espy and contemn such ill counsel, which would have him withdraw his allegiance and duty to God his gracious Creator, especially being solicited thereto, by so vile,
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and base a creature as a Serpent is? Who would not think it impossible that a weak worm should prevaile agaist Adam in the prime and excellency of his strength.
and base a creature as a Serpent is? Who would not think it impossible that a weak worm should prevail aghast Adam in the prime and excellency of his strength.
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Again the very name of the Serpent, which Adam according to his wisdome gave unto him, might have given him a caveat and warning to sulpect the fly 〈 ◊ 〉 and subtilty of his nature for as Sathans name is by interpretation Tempter,
Again the very name of the Serpent, which Adam according to his Wisdom gave unto him, might have given him a caveat and warning to sulpect the fly 〈 ◊ 〉 and subtlety of his nature for as Satan's name is by Interpretation Tempter,
so in Hebrew Serpentare is as much in signification as Tentare, and therefore such as are 〈 ◊ 〉 and eggers on of men to doe evill, are in that tongue called Serpentes for their flynesse and craft,
so in Hebrew Serpentare is as much in signification as Tentare, and Therefore such as Are 〈 ◊ 〉 and eggers on of men to do evil, Are in that tongue called Serpents for their flynesse and craft,
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But for the other point of the Devills power, to make a dumb creature to speak, this hath been a stumbling block at which Athiests and carnall men, led by corrupt and sensuall reason have stumbled and fell down into flat infidelity, saying they would never believe it,
But for the other point of the Devils power, to make a dumb creature to speak, this hath been a stumbling block At which Atheists and carnal men, led by corrupt and sensual reason have stumbled and fell down into flat infidelity, saying they would never believe it,
for the truth of Gods word shall stand undoubted and true, in despite of them which resist it. One father shewing the truth of this place, saith thus, what will you not believe, that the Devill can speak in a Serpent,
for the truth of God's word shall stand undoubted and true, in despite of them which resist it. One father showing the truth of this place, Says thus, what will you not believe, that the devil can speak in a Serpent,
but that for which a reason may be yeelded, give me a reason of the nether Jaw or Chap, which only having a small little sinew as a thread to hold it up, is notwithstanding (in some) of such strength as to be able to bite in sunder a ten-penny nail, tell me (saith he) how the Liver and Stomack having in them such a 〈 ◊ 〉 heat,
but that for which a reason may be yielded, give me a reason of the neither Jaw or Chap, which only having a small little sinew as a thread to hold it up, is notwithstanding (in Some) of such strength as to be able to bite in sunder a tenpenny nail, tell me (Says he) how the Liver and Stomach having in them such a 〈 ◊ 〉 heat,
Again (saith he) are there not in all ages of the world, many strange and wonderfull things seen and heard of, which are most true, of which no reason at all can be gathered,
Again (Says he) Are there not in all ages of the world, many strange and wonderful things seen and herd of, which Are most true, of which no reason At all can be gathered,
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HAving spoken of the principall actor in this temptation, and of the instrument which he used, we are now by order come to speak of the manner of this temptation,:
HAving spoken of the principal actor in this temptation, and of the Instrument which he used, we Are now by order come to speak of the manner of this temptation,:
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and that by 〈 ◊ 〉 all things are mainteined, and therefore hoped, that 〈 … 〉 〈 ◊ 〉 be ruinamundi; and he dealeth not with Gods generall word of 〈 ◊ 〉 but with his speciall word of Commandement, which 〈 ◊ 〉 knew did most properly,
and that by 〈 ◊ 〉 all things Are maintained, and Therefore hoped, that 〈 … 〉 〈 ◊ 〉 be ruinamundi; and he deals not with God's general word of 〈 ◊ 〉 but with his special word of Commandment, which 〈 ◊ 〉 knew did most properly,
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for from dixitne, we shall see him come to non dixit deus: Thus we see what he laboreth to wring out of the heart of Eve by little and little, the love and delight she had in the word of God.
for from dixitne, we shall see him come to non dixit deus: Thus we see what he Laboureth to wring out of the heart of Eve by little and little, the love and delight she had in the word of God.
To which end he craftily maketh his first Dixit, to be a speech of question or interrogation, asking whether God indeed and in good earnest ever said so,
To which end he craftily makes his First Dixit, to be a speech of question or interrogation, asking whither God indeed and in good earnest ever said so,
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and from thence he proceedeth unto nequaquam moriemini, which is a positive speech of presumption, that though they break that Law, yet they should not die.
and from thence he Proceedeth unto Nequaquam Die, which is a positive speech of presumption, that though they break that Law, yet they should not die.
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A Serpent hath a double tongue, under one is the gall of bitterness, which is doubtfullness, under the other is the poyson of Aspes, which is open unbeliese.
A Serpent hath a double tongue, under one is the Gall of bitterness, which is doubtfullness, under the other is the poison of Asps, which is open unbeliese.
The first speech dixítne is called sibilus Serpentis, but his last speech in the 5. verse is rugitus Leonis, in which he bewraieth himself at the full, of which two, the first is but introduction to the other mischief insuing.
The First speech dixítne is called sibilus Serpentis, but his last speech in the 5. verse is rugitus Leonis, in which he bewrayeth himself At the full, of which two, the First is but introduction to the other mischief ensuing.
Now let us come to the particular word of God, which the Devill in his dialogisme doth mean to intreat of, which we see is that which is set down Gen. 2. 16. 17. In propounding of which, we may consider how craftily and corruptly he dealeth with the sacred word of God, to make it the better serve his turn in the temptation,
Now let us come to the particular word of God, which the devil in his dialogism does mean to entreat of, which we see is that which is Set down Gen. 2. 16. 17. In propounding of which, we may Consider how craftily and corruptly he deals with the sacred word of God, to make it the better serve his turn in the temptation,
for he pareth off all that might make against him, and instead of that, putteth in by addition more than ever God spake, that so it may be the fitter for his purpose;
for he pareth off all that might make against him, and instead of that, putteth in by addition more than ever God spoke, that so it may be the fitter for his purpose;
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he leaveth out first both all that went before and that which is after the Commandement, that is, he keepeth from her the consideration of Gods love and liberality, which is in the 16. verse, which was set to urge and induce them to willing obedience,
he Leaveth out First both all that went before and that which is After the Commandment, that is, he Keepeth from her the consideration of God's love and liberality, which is in the 16. verse, which was Set to urge and induce them to willing Obedience,
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for whereas it is said precipit Jehova: the Devill doth extenuate it, and saith dixit Deus. q.d. If he did say it, he did but speak it by way of talk as if he would not urge it for any matter of weight and importance.
for whereas it is said precipit Jehovah: the devil does extenuate it, and Says dixit Deus. Q.d If he did say it, he did but speak it by Way of talk as if he would not urge it for any matter of weight and importance.
The chiefest poison that is hid in this dialogisme, is in the interrogation cur, or quare, or as some will have it, ne, by which he demandeth whether it be so indeed, said so:
The chiefest poison that is hid in this dialogism, is in the interrogation cur, or quare, or as Some will have it, ne, by which he demandeth whither it be so indeed, said so:
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and withall, this his speech is so cunningly devised, that it enforceth by way of insinuation a doubt and diffidence 〈 ◊ 〉 her thus, q.d. Surely I for my part can hardly be induced to beleeve, that God would enjoyn you such a Law;
and withal, this his speech is so cunningly devised, that it enforceth by Way of insinuation a doubt and diffidence 〈 ◊ 〉 her thus, Q.d Surely I for my part can hardly be induced to believe, that God would enjoin you such a Law;
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for if she should have misliked of his speech, he could have excused himself thus; alas I made but a bare motion, I neither affirmed it, nor durst deny it,
for if she should have misliked of his speech, he could have excused himself thus; alas I made but a bore motion, I neither affirmed it, nor durst deny it,
all which vile and blasphemous things, if the Devill had said to Adam, no doubt, he would have dealt wisely as a Serpent with this wyly and wicked Serpent;
all which vile and blasphemous things, if the devil had said to Adam, no doubt, he would have dealt wisely as a Serpent with this wily and wicked Serpent;
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and abhorred to hear the deceitfull words of this inchanting charm, or else he would have shaked him off with apage as Christ did, Matth. 4. 10. and said avant Satan get thee hence, &c.
and abhorred to hear the deceitful words of this enchanting charm, or Else he would have shaked him off with Apage as christ did, Matthew 4. 10. and said avant Satan get thee hence, etc.
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for as all things were subject to mankind as their Lord and Sovereign, so Adam, as we have heard, Genesis 2. 23. made Eve Mistriss and Lady to rule with him;
for as all things were Subject to mankind as their Lord and Sovereign, so Adam, as we have herd, Genesis 2. 23. made Eve Mistress and Lady to Rule with him;
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What then, was there ignorance in Eve in the state of Innocency? I answer, that no doubt there was both in Adam and Eve the ignorance which is called Nescientia, but not that which is properly termed Ignorantia, for this is the difference between these two:
What then, was there ignorance in Eve in the state of Innocency? I answer, that no doubt there was both in Adam and Eve the ignorance which is called Nescientia, but not that which is properly termed Ignorantia, for this is the difference between these two:
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but as for the other kind which deserveth not the name of Ignorance but Nescience, it is a not knowing of things needlesse and impertinent to our duty, that is, of superfluous and curious points which belong not to us;
but as for the other kind which deserveth not the name of Ignorance but Nescience, it is a not knowing of things needless and impertinent to our duty, that is, of superfluous and curious points which belong not to us;
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and in the Son of God, (as he is man) 24. Matt. 36. and of such things Christ saith to his disciples, vestrum non est haec scire, 1. Acts. 7. Therefore this is no sinne or defect in them,
and in the Son of God, (as he is man) 24. Matt. 36. and of such things christ Says to his Disciples, Vestrum non est haec Scire, 1. Acts. 7. Therefore this is no sin or defect in them,
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But now to the answer, In which wee may observe divers steppes and degrees by which shee descended to him untill at last shee came even to him in opinion and consented to him.
But now to the answer, In which we may observe diverse steps and Degrees by which she descended to him until At last she Come even to him in opinion and consented to him.
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And the first descent is because shee, being a woman and therefore the weaker, would notwithstanding (without the helpe and counsell of her husband) take upon her to dispute and reason with the devill, which is most deceitfull,
And the First descent is Because she, being a woman and Therefore the Weaker, would notwithstanding (without the help and counsel of her husband) take upon her to dispute and reason with the Devil, which is most deceitful,
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for if she had given no answere, the devill should have had no advantage, but by her answer to this question, she gave him som holdfast by which his temptation might somwhat fasten on her;
for if she had given no answer, the Devil should have had no advantage, but by her answer to this question, she gave him Some holdfast by which his temptation might somewhat fasten on her;
but if shee would needs hear the Serpents talk, yet she might have set a watch before the door of her lips, Psal. 141. 3. and so condemned his speech as not worthy the answering.
but if she would needs hear the Serpents talk, yet she might have Set a watch before the door of her lips, Psalm 141. 3. and so condemned his speech as not worthy the answering.
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Si enim aut non audiverat aut nil dixerat (saith one) bene esset, but seeing she must needs fit him an answer, she should have done well to fetch an answer from her Husband,
Si enim Or non audiverat Or nil Dixerat (Says one) bene esset, but seeing she must needs fit him an answer, she should have done well to fetch an answer from her Husband,
and therefore let us see the tenor and contents of her answer, which we see is a rehearsall and repetition of Gods Commandement, Genesis 2. 16. 17. but yet so faintly and coldly set down, that the Devill might easily perceive that his temptation had begun to corrupt her minde;
and Therefore let us see the tenor and contents of her answer, which we see is a rehearsal and repetition of God's Commandment, Genesis 2. 16. 17. but yet so faintly and coldly Set down, that the devil might Easily perceive that his temptation had begun to corrupt her mind;
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the Devill took this hold against her, that she did not sinne upon ignorance but wilfully against her knowledge, which proveth that she did it presumptuosly which augmenteth her sinne, that so he may well say to her, ex ore tuo te judicabo.
the devil took this hold against her, that she did not sin upon ignorance but wilfully against her knowledge, which Proves that she did it presumptuously which Augmenteth her sin, that so he may well say to her, ex over tuo te judicabo.
but when she cometh to the restraint, she doth so amplifie and enlarge that, that the Devill might easily perceive she received the one not thankfully as she should,
but when she comes to the restraint, she does so amplify and enlarge that, that the devil might Easily perceive she received the one not thankfully as she should,
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nor yet was well pleased, but murmured as much misliking the other, whereas she should have said God is not bound to us, either by duty or desert to give us any thing,
nor yet was well pleased, but murmured as much misliking the other, whereas she should have said God is not bound to us, either by duty or desert to give us any thing,
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but her unthankfull minde which regardeth not his goodness, was a preparation to disobedience. Thus we see what her answer should have been to have stopped the Devills mouth, but she did not so;
but her unthankful mind which Regardeth not his Goodness, was a preparation to disobedience. Thus we see what her answer should have been to have stopped the Devils Mouth, but she did not so;
for all is written for our instruction, 1 Cor. 10. 11. Now for the better observation of her answer, we shall see, it doth consist of two parts, the first is Gods permission in the 2. verse, the other is Gods prohibition in the 3. verse:
for all is written for our instruction, 1 Cor. 10. 11. Now for the better observation of her answer, we shall see, it does consist of two parts, the First is God's permission in the 2. verse, the other is God's prohibition in the 3. verse:
as if it had been a matter of very small regard, and therefore in a word lightly passeth it over, making a very sleight and slender confession of Gods goodness, in so much as we may well say, that it is oratio magis querelae quam 〈 ◊ 〉, rather complaining at Gods hardness,
as if it had been a matter of very small regard, and Therefore in a word lightly passes it over, making a very sleight and slender Confessi of God's Goodness, in so much as we may well say, that it is oratio magis querelae quam 〈 ◊ 〉, rather complaining At God's hardness,
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but è contra, when any doe injoyn us any duty whom we fancy not, nor esteem as a friend, by and by want of good will maketh us cavell with the difficulty and hardness thereof:
but è contra, when any do enjoin us any duty whom we fancy not, nor esteem as a friend, by and by want of good will makes us cavell with the difficulty and hardness thereof:
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Therefore this making so much adoe, and so many circumstances of the restraint, as if it were a heavy burden & an uneasie yoke, doth plainly bewray an ill willing minde,
Therefore this making so much ado, and so many Circumstances of the restraint, as if it were a heavy burden & an uneasy yoke, does plainly bewray an ill willing mind,
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To this end as being malecontent, she nameth not the tree as God did, but describeth it by the place where it standeth, quasi pigeret nominare, quia non liceret eam gustare;
To this end as being malcontent, she names not the tree as God did, but Describeth it by the place where it Stands, quasi pigeret nominare, quia non liceret eam gustare;
besides this, she also 〈 ◊ 〉 the Commandement making it heavier than indeed it is, amplifying the severity thereof, making it as heynous and odious as may be, saying we are forbidden not only to eat of it,
beside this, she also 〈 ◊ 〉 the Commandment making it Heavier than indeed it is, amplifying the severity thereof, making it as heinous and odious as may be, saying we Are forbidden not only to eat of it,
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To alter Gods word is a foul fault, but with an ill minde to add or detract from it, hath a grievous threatning and curse annexed to it, both by Moses the first,
To altar God's word is a foul fault, but with an ill mind to add or detract from it, hath a grievous threatening and curse annexed to it, both by Moses the First,
we see then, that this her addition is signum displicentiae, which secret dislike of Gods Law, being cast into mans hearts, doth at last make them break out into that outrage and rebellion against it,
we see then, that this her addition is signum displicentiae, which secret dislike of God's Law, being cast into men hearts, does At last make them break out into that outrage and rebellion against it,
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as to say, Psall. 3. 3. Let us break his bonds, and cast away his yoke from us, which are called the Sonnes of Beliall, that is, such as willingly would be subject to no Law;
as to say, Psalm. 3. 3. Let us break his bonds, and cast away his yoke from us, which Are called the Sons of Belial, that is, such as willingly would be Subject to no Law;
it maketh men first in minde to esteem Gods word as a heavie burden, Jeremiab 13: 33: and it causeth men at last to say as they did, John 6. 60. durus hic Sermo est quis ferat? As therefore that is true which St. John saith, 1 Jo. 5. 3. Qui deum diligunt iis man data ej us non sunt gravia;
it makes men First in mind to esteem God's word as a heavy burden, Jeremiah 13: 33: and it Causes men At last to say as they did, John 6. 60. Durus hic Sermon est quis ferat? As Therefore that is true which Saint John Says, 1 John 5. 3. Qui God Love iis man data ej us non sunt Gravia;
so è contra we may inferre this generall rule Cui displicet praeceptum aggravat illud, for want of will doth make Verbum veritatis esse Jugum Servitutis, and so with offence, the wicked ones of the world doe cast it from them.
so è contra we may infer this general Rule Cui displicet Precept aggravat illud, for want of will does make Verbum veritatis esse Jugum Servitutis, and so with offence, the wicked ones of the world do cast it from them.
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But it is Gods judgement oftentimes seen, that they which will not see Gods goodness by thankfulness, shall not see fearfull vengeance untill they seel it,
But it is God's judgement oftentimes seen, that they which will not see God's Goodness by thankfulness, shall not see fearful vengeance until they seel it,
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because forte sheweth that she half doubted of that she said, for whereas God doubled both the argument of his liberality before, saying comedendo liberè comedes, and also the argument of his severity, saying moriendo certè morieris, the one the rather to make them obey, the other to keep them from sinne:
Because fort shows that she half doubted of that she said, for whereas God doubled both the argument of his liberality before, saying comedendo liberè comedes, and also the argument of his severity, saying moriendo certè Morieris, the one the rather to make them obey, the other to keep them from sin:
for if they did perswade themselves and fully believe the certainty of Gods word, that God indeed would so severely punish sinne as his word doth shew, no doubt then they would never dare to break Gods Law, it would be as a bridle to pull them back from evill.
for if they did persuade themselves and Fully believe the certainty of God's word, that God indeed would so severely Punish sin as his word does show, no doubt then they would never Dare to break God's Law, it would be as a bridle to pull them back from evil.
and fear is feeble, hanging but by a small thread, for she is come to that pass as to make death a peradventure, a thing very doubtfull whether it will come or noe, saying fortè moriemini, whereas indeed she of all other things in the world might have been most fure of this,
and Fear is feeble, hanging but by a small thread, for she is come to that pass as to make death a Peradventure, a thing very doubtful whither it will come or no, saying fortè Die, whereas indeed she of all other things in the world might have been most fure of this,
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Then these questions cur & nè corrupted her faith, which shewed it self in her ne fortè; so that faith being qualified, instead thereof the Devill did plant doubt and unbeleefe;
Then these questions cur & nè corrupted her faith, which showed it self in her ne fortè; so that faith being qualified, instead thereof the devil did plant doubt and unbelief;
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wherefore we must listen to the counsell of the Wiseman ergo nos quantum in nobis est è lubrico recedamus, for where the Serpent hath made the ground slipperie, there our nature can scarce stand upright;
Wherefore we must listen to the counsel of the Wiseman ergo nos quantum in nobis est è lubrico recedamus, for where the Serpent hath made the ground slippery, there our nature can scarce stand upright;
THese words doe contain the Serpents rejoynder or replie in his second Dixit to the Woman, in which he now having occasion, doth plainly lay himself open and discover himself to be NONLATINALPHABET a blasphemous mouth, opposing himself to the holy word of God;
THese words do contain the Serpents rejoinder or reply in his second Dixit to the Woman, in which he now having occasion, does plainly lay himself open and discover himself to be a blasphemous Mouth, opposing himself to the holy word of God;
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wherefore though at the first sight he was hid under a Mask, yet now he seeing the time doth uncover himself, bewraying how foul a spirit he is by his impudent lies,
Wherefore though At the First sighed he was hid under a Mask, yet now he seeing the time does uncover himself, bewraying how foul a Spirit he is by his impudent lies,
for she might well know, that no Creature of God unless he had by Apostacy rebelled and oppugned the truth and will of God, that ever could speak such horrible and impious blasphemies and lies as these.
for she might well know, that no Creature of God unless he had by Apostasy rebelled and oppugned the truth and will of God, that ever could speak such horrible and impious Blasphemies and lies as these.
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But it may seem that she giving such eare and credit to the spirit of lies, having the knowledge of Gods truth, that by Gods just judgements she was blinded and could not see,
But it may seem that she giving such ear and credit to the Spirit of lies, having the knowledge of God's truth, that by God's just Judgments she was blinded and could not see,
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Now we are come to speak of the particulars of this reply, in which we see first his drift and intent is, to remove and take away that little fear of Gods judgements which was yet remaining in her,
Now we Are come to speak of the particulars of this reply, in which we see First his drift and intent is, to remove and take away that little Fear of God's Judgments which was yet remaining in her,
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for I tell you and will prove to you, that without all peradventure you shall be so sarre from any danger of death hereby, that you shall not once taste of death at all.
for I tell you and will prove to you, that without all Peradventure you shall be so sarre from any danger of death hereby, that you shall not once taste of death At all.
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His first reason to 〈 ◊ 〉, is scit deus, which is a calling of God to witness by way of protestation and oath, to appeal to the knowledge of God for 〈 ◊ 〉 that he saith true, which ever since hath been the practise of the Devill in wicked men, to teach them by swearing to call God to witness against the truth,
His First reason to 〈 ◊ 〉, is scit deus, which is a calling of God to witness by Way of protestation and oath, to appeal to the knowledge of God for 〈 ◊ 〉 that he Says true, which ever since hath been the practice of the devil in wicked men, to teach them by swearing to call God to witness against the truth,
as if he were the maintainer of their falsehood and lies, which is not only the taking of Gods name in vanum but also in falsum, which is most divelish.
as if he were the maintainer of their falsehood and lies, which is not only the taking of God's name in vanum but also in falsum, which is most devilish.
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and that of a Serpentine malice, such as is indeed the Devill, namely, that he (under the colour and pretence of good will) doth cover and hide his hatefull and spitefull minde withall, which might have made her to say of the Devill,
and that of a Serpentine malice, such as is indeed the devil, namely, that he (under the colour and pretence of good will) does cover and hide his hateful and spiteful mind withal, which might have made her to say of the devil,
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God which maketh a shew of loving you as a friend, doth goe about to hide and keep from you the fruit which is most precious and more beneficiall to you than all the trees of the Garden besides;
God which makes a show of loving you as a friend, does go about to hide and keep from you the fruit which is most precious and more beneficial to you than all the trees of the Garden beside;
for it is not only good and wholesome for meat, but also of such rare and divine virtue, that it will make them that eat thereof as God knowing all, &c. So that by advice, ye should rather forbear all the trees in the Garden than this one which is forbidden you.
for it is not only good and wholesome for meat, but also of such rare and divine virtue, that it will make them that eat thereof as God knowing all, etc. So that by Advice, you should rather forbear all the trees in the Garden than this one which is forbidden you.
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So the Devill misliketh their estate because they knew not evill, but God would have had them so holy, harmeless and good, that they should not so much as once know what any evill should mean, much less to doe or seell evill;
So the devil misliketh their estate Because they knew not evil, but God would have had them so holy, harmless and good, that they should not so much as once know what any evil should mean, much less to do or seell evil;
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But suppose that it were a want and imperfection in them, we know that their duty had been to have sought to God for remedy, who in Revel. 3. 18. willeth all such blinde ones to buy eye salve of him, but they making the Devill their Physitian, became indeed starke blind,
But suppose that it were a want and imperfection in them, we know that their duty had been to have sought to God for remedy, who in Revel. 3. 18. wills all such blind ones to buy eye salve of him, but they making the devil their physician, became indeed stark blind,
he would perswade her that it were too base an estate for her still to remain as a Lord and Prince on earth, he would have them to aspire to all Honor, Power, Glory and Majesty, that they might once come to bee as God, without check or controll of any other superior power.
he would persuade her that it were too base an estate for her still to remain as a Lord and Prince on earth, he would have them to aspire to all Honour, Power, Glory and Majesty, that they might once come to be as God, without check or control of any other superior power.
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This apple of preferment renown and dignity, is the bait at which all ambitious and vain-glorious men doe greedily gape after and are taken by the Devill.
This apple of preferment renown and dignity, is the bait At which all ambitious and vainglorious men do greedily gape After and Are taken by the devil.
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and his speech is to this effect q.d. Your God is a jealous God, and by his good will would not admit any other to be as good or equall to him, he cannot abide a partner;
and his speech is to this Effect Q.d Your God is a jealous God, and by his good will would not admit any other to be as good or equal to him, he cannot abide a partner;
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Thus the Devill beginneth to set up another kingdom against the kingdom of almighty God. The third and last bait is of knowledge, which he addeth for the more assurance,
Thus the devil begins to Set up Another Kingdom against the Kingdom of almighty God. The third and last bait is of knowledge, which he adds for the more assurance,
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Now even upon all these principles and reasons, he inferreth his conclusion thus. Seeing you shall reape and receive all these benefits safely and without danger of death:
Now even upon all these principles and Reasons, he infers his conclusion thus. Seeing you shall reap and receive all these benefits safely and without danger of death:
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Because it standeth with common sense and reason, That God which made all things, would never make such a Tree which should be so prejudiciall to his own glorie.
Because it Stands with Common sense and reason, That God which made all things, would never make such a Tree which should be so prejudicial to his own glory.
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That if it be a Tree of such force and virtue, he should first begin to her and eate of the fruite, that then she might see him to be as God knowing all things she might know that he said true,
That if it be a Tree of such force and virtue, he should First begin to her and eat of the fruit, that then she might see him to be as God knowing all things she might know that he said true,
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for it is Gods just judgement that when men are thus farre overgrown in pride that they should be blinded, Psal. 〈 ◊ 〉. 7. and that so blind that they shall say with the 〈 ◊ 〉, Tush God seeth us not, there is no knowledg in God.
for it is God's just judgement that when men Are thus Far overgrown in pride that they should be blinded, Psalm 〈 ◊ 〉. 7. and that so blind that they shall say with the 〈 ◊ 〉, Tush God sees us not, there is no knowledge in God.
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Quum ergo videretur mulieri bonum esse fructum arboris illius in cibum, & gratissimam esse illam oculis, ac desiderabilem esse arboris fructum ad habendum intelligentiam, accepit de fructu ejus & comedit:
Whom ergo videretur mulieri bonum esse Fruit arboris Illius in Food, & gratissimam esse Illam oculis, ac desiderabilem esse arboris Fruit ad habendum intelligentiam, accepit de fructu His & comedit:
By his non omnino he extinguisheth love, for love she was not obedient, fides per timorem operans, only faith by fear did retein her in obedience, lest peradventure you should die;
By his non Omnino he extinguisheth love, for love she was not obedient, fides per timorem operans, only faith by Fear did retain her in Obedience, lest Peradventure you should die;
the one is circuitio, the other circumventio; the one is going about like a roaring Lion seeking whom he may devoure, the other is his circumventing a man in all subtilty, the one is in speaking swelling words of vanity, and beguiling in wantonness;
the one is circuitio, the other circumventio; the one is going about like a roaring lion seeking whom he may devour, the other is his circumventing a man in all subtlety, the one is in speaking swelling words of vanity, and beguiling in wantonness;
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1 Pet. 2. 18. his circumventing is taken out of the 2 Corinthians 2. 11. Here he useth both the means, by bringing Gods word in question, in all subtilty extinguishing love,
1 Pet. 2. 18. his circumventing is taken out of the 2 Corinthians 2. 11. Here he uses both the means, by bringing God's word in question, in all subtlety extinguishing love,
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It is the Law of Sathans mouth that leadeth man captive unto the Law of sinne, Romans 7. 23. In Jobs temptation Sathan bringeth one grief upon another;
It is the Law of Satan's Mouth that leads man captive unto the Law of sin, Romans 7. 23. In Jobs temptation Sathan brings one grief upon Another;
then another came and told him his Sheep were burnt, another his Camels were taken, another his Sonnes and Daughters were slain, &c. Sathan in his temptation of Eve begins at the eare,
then Another Come and told him his Sheep were burned, Another his Camels were taken, Another his Sons and Daughters were slave, etc. Sathan in his temptation of Eve begins At the ear,
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so here esca sensûs is the bait of the sense, that so Eves reason inwardly, and her sense outwardly might be deceived, which temptation of the sense is treble here;
so Here Esca sensûs is the bait of the sense, that so Eves reason inwardly, and her sense outwardly might be deceived, which temptation of the sense is triple Here;
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of the eye that seeth, of the fingers that touch, of the mouth that tasteth The Serpent full of subtilty will make noe visible temptation untill he hath throughly infected the heart;
of the eye that sees, of the fingers that touch, of the Mouth that tasteth The Serpent full of subtlety will make no visible temptation until he hath thoroughly infected the heart;
But did not Adam and Eve see the tree that was forbidden, in the middest of the garden, in the time of innocency? Well saith one Non dedit Deus iis legem ae arbore quam non v derunt, God gave them not a law of restraint from a tree which they saw not,
But did not Adam and Eve see the tree that was forbidden, in the midst of the garden, in the time of innocency? Well Says one Non dedit Deus iis legem ae arbore quam non v derunt, God gave them not a law of restraint from a tree which they saw not,
neither could that love be bought with all the substance of the world, Cantic. 8. 7. and then their feare where with they feared the Lord was to them a well-spring of life, to avoid the snares of death, Prov. 14. 27. but when the mist of incredulitie did arise in their heart then sathan had hope of prevayling in his temptation,
neither could that love be bought with all the substance of the world, Cantic. 8. 7. and then their Fear where with they feared the Lord was to them a wellspring of life, to avoid the snares of death, Curae 14. 27. but when the missed of incredulity did arise in their heart then sathan had hope of prevailing in his temptation,
You shall not die at all, you shall be as Gods knowing good and evill, and evill speakings (as you know) corrupts good manners, 1 Cor. 15. 33. and then with vaine shewes of pleasure he tempteth the sence;
You shall not die At all, you shall be as God's knowing good and evil, and evil speakings (as you know) corrupts good manners, 1 Cor. 15. 33. and then with vain shows of pleasure he tempts the sense;
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this is the subtlety of the devills method in tempting Eve. Now the subtlety of his end in his temptation, is partly to withdraw the minde, partly that of a sparke there may become a flame, that from seeing the fruit she may be brought to the eating of the same,
this is the subtlety of the Devils method in tempting Eve. Now the subtlety of his end in his temptation, is partly to withdraw the mind, partly that of a spark there may become a flame, that from seeing the fruit she may be brought to the eating of the same,
and that by the eating of it she should not die at all, They probably thought they should not die at all, in the 17 of the 2. chap. it is called the Tree of knowledg of good and evill, wherein they thought to be the virtue of all knowledg,
and that by the eating of it she should not die At all, They probably Thought they should not die At all, in the 17 of the 2. chap. it is called the Tree of knowledge of good and evil, wherein they Thought to be the virtue of all knowledge,
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and the tree of life they had still, which perswaded them they should live for ever, they were perswaded that they should have still the sacrament of immortality and of universall knowledg,
and the tree of life they had still, which persuaded them they should live for ever, they were persuaded that they should have still the sacrament of immortality and of universal knowledge,
and indeede plus posse, plus noscere is that wherewith sathan hath infected us all, for he perswades us we can doe more then we can doe, that we shall live still and know all things:
and indeed plus posse, plus noscere is that wherewith sathan hath infected us all, for he persuades us we can do more then we can do, that we shall live still and know all things:
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Sathan thought that delay would be dangerous and that if he had given her any leisure the sifting of the Commandement would have beene prejudiciall unto his temptation,
Sathan Thought that Delay would be dangerous and that if he had given her any leisure the sifting of the Commandment would have been prejudicial unto his temptation,
The Fathers doe say well, It was not the force of the devils words but Gods punishment that made her beleeve the devill and fall from God, qui dubius est, infidelis erit, he that doubteth Gods word, shall become an Infidell and beleeve the devills words;
The Father's do say well, It was not the force of the Devils words but God's punishment that made her believe the Devil and fallen from God, qui Dubious est, Infidels erit, he that doubteth God's word, shall become an Infidel and believe the Devils words;
for if men will not beleeve Gods writings nor his words, John 5. 47. God therefore shall send them strong delusions that they should beleeve Lyes, 2 Thes. 2. 11. so that the beleeving the Serpent rather than God is not the force of the devils words,
for if men will not believe God's writings nor his words, John 5. 47. God Therefore shall send them strong delusions that they should believe Lies, 2 Thebes 2. 11. so that the believing the Serpent rather than God is not the force of the Devils words,
quia domino peccavêrunt, I will bring distresse upon men, that they shall walke like blinde men because they have sinned against the Lord, so did God deale here, say they with Eve and Adam. Here Sathan after his dixit comes with vides, so soone as he had tooke her though she did eate she should not dy, but enjoy all happiness, he shewed her the forbidden tree, that she beholding it might busie herselfe with the pleasure of seeing that which was so pleasant and so much to be desired, that so then when she had most cause to fear and tremble, the pain which she should incurre by her eating thereof should not so much as be thought upon;
quia domino peccavêrunt, I will bring distress upon men, that they shall walk like blind men Because they have sinned against the Lord, so did God deal Here, say they with Eve and Adam. Here Sathan After his dixit comes with vides, so soon as he had took her though she did eat she should not die, but enjoy all happiness, he showed her the forbidden tree, that she beholding it might busy herself with the pleasure of seeing that which was so pleasant and so much to be desired, that so then when she had most cause to Fear and tremble, the pain which she should incur by her eating thereof should not so much as be Thought upon;
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this is Sathans subtlety, to proceede from saying to seeing, from debasing their state present, wherein they knew nothing but good, to extoll their faln state, wherein they should know good and evill.
this is Satan's subtlety, to proceed from saying to seeing, from debasing their state present, wherein they knew nothing but good, to extol their fallen state, wherein they should know good and evil.
as much as if he should say, I will shew you what I tell you, you shall see that I say truely, let your sense judge of my speech; beleeve your sense not mee;
as much as if he should say, I will show you what I tell you, you shall see that I say truly, let your sense judge of my speech; believe your sense not me;
It is the eye that maketh the heart like a bakers Oven, that maketh concupiscence to burne as a flame of fire, Osee 7. 6. Seeing moveth much more than hearing;
It is the eye that makes the heart like a bakers Oven, that makes concupiscence to burn as a flame of fire, Hosea 7. 6. Seeing moves much more than hearing;
then he was revived, and he said My sonne Joseph is yet alive; it was the seeing of the 〈 ◊ 〉, not the saying of Israel, that made Jacob say, descendam & videbo illum antequam morior, that kindled his desire to say, I will goe and see Joseph before I die:
then he was revived, and he said My son Joseph is yet alive; it was the seeing of the 〈 ◊ 〉, not the saying of Israel, that made Jacob say, Descendam & videbo Ilum antequam Morior, that kindled his desire to say, I will go and see Joseph before I die:
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they had liberty to stand or to fall, but we must not use our libertie as an occasion to sinne, Galat. 5. 13. S. Chrysostome upon that place saith, That not only sinne,
they had liberty to stand or to fallen, but we must not use our liberty as an occasion to sin, Galatians 5. 13. S. Chrysostom upon that place Says, That not only sin,
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yet it is like plowing of sin, it is a meanes to perswade us to eate, by seeing to take an occasion to offend, without regard of Gods commandement, not being warie when we have forsworne sinne;
yet it is like plowing of since, it is a means to persuade us to eat, by seeing to take an occasion to offend, without regard of God's Commandment, not being wary when we have forsworn sin;
In chap. 6. 2. for that the children of God did see the daughters of men to be farre, they tooke unto them wives of all they liked, And chap. 10. 13. Lot lifted up his eyes and for that he saw the playne of Jordane was well watred and very fruitfull, he chose it for his dwelling;
In chap. 6. 2. for that the children of God did see the daughters of men to be Far, they took unto them wives of all they liked, And chap. 10. 13. Lot lifted up his eyes and for that he saw the plain of Jordan was well watered and very fruitful, he chosen it for his Dwelling;
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Ahab desired Naboths Vineyard, because he saw it did adjoyn to his pallace. He that beholdeth the clouds and observeth the windes, shall nor sow, nor reap, Preach.
Ahab desired Naboth's Vineyard, Because he saw it did adjoin to his palace. He that beholdeth the Clouds and observeth the winds, shall nor sow, nor reap, Preach.
seeing provoketh to covetousnesse, Joshua 7. 21. Achan by his seeing among the specil a goodly Babylonish garment and a wedge of gold, he covered them and took them.
seeing provokes to covetousness, joshua 7. 21. achan by his seeing among the specil a goodly Babylonish garment and a wedge of gold, he covered them and took them.
In 1 Sam. 18. 9. When Saul saw how David was esteemed, it is there said, that he had one eye on David, as if he looked asquint, in that he looked on David with a learing eye,
In 1 Sam. 18. 9. When Saul saw how David was esteemed, it is there said, that he had one eye on David, as if he looked asquint, in that he looked on David with a learing eye,
God himself, Numb. 15. 39. would have them have fringes upon the border of their garments, that even by looking of them they might remember all the commandements of the Lord:
God himself, Numb. 15. 39. would have them have fringes upon the border of their garments, that even by looking of them they might Remember all the Commandments of the Lord:
By apparel the eye is inticed to pride, which, as the Fathers call it, is vexillum superbiae, the standard of pride, & nidus luxuriae, the nest of lasciviousnesse:
By apparel the eye is enticed to pride, which, as the Father's call it, is vexillum superbiae, the standard of pride, & nidus Luxuriae, the nest of lasciviousness:
we must rather suspect our infirmitie with Lot, than think to look, and to be constant as Abraham: Better it is not to behold the pleasure of the 〈 ◊ 〉,
we must rather suspect our infirmity with Lot, than think to look, and to be constant as Abraham: Better it is not to behold the pleasure of the 〈 ◊ 〉,
Let not us look upon vain pleasures least we fall with Eve. It is the counsell of our Saviour in Mat. 〈 ◊ 〉 29. If thy eye cause thee to offend pull it out and cast it from thee, he meaneth that we should pull away vanitie and wantonnesse from our eyes,
Let not us look upon vain pleasures lest we fallen with Eve. It is the counsel of our Saviour in Mathew 〈 ◊ 〉 29. If thy eye cause thee to offend pull it out and cast it from thee, he means that we should pull away vanity and wantonness from our eyes,
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For faith a Father very well, nisi tu caveas, unlesse thou be carefull of thy eye, hereafter thou wouldest have wished that he had meant the pulling out of the eye it self;
For faith a Father very well, nisi tu caveas, unless thou be careful of thy eye, hereafter thou Wouldst have wished that he had meant the pulling out of the eye it self;
The ancient Fathers doe observe out of Acts 5. 3. that by the eye Sathan filled the heart of Annanias and Saphira, to conceale the monie he had for his 〈 ◊ 〉:
The ancient Father's do observe out of Acts 5. 3. that by the eye Sathan filled the heart of Ananias and Sapphira, to conceal the money he had for his 〈 ◊ 〉:
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Quum ergo videretur mulieri bonum esse fructum arboris illius in cibum, & gratissimam esse illam oculis, ac desiderabilem esse arboris fructum ad habendum intelligentiam, accepit de fructu ejus & comedit, &c. THis last temptation, as I told you, was of the sense, which by the eye allured Eve to eate that God had said, you shall not eat at all, for seeing the tree made her take the fruit and taste thereof;
Whom ergo videretur mulieri bonum esse Fruit arboris Illius in Food, & gratissimam esse Illam oculis, ac desiderabilem esse arboris Fruit ad habendum intelligentiam, accepit de fructu His & comedit, etc. THis last temptation, as I told you, was of the sense, which by the eye allured Eve to eat that God had said, you shall not eat At all, for seeing the tree made her take the fruit and taste thereof;
Our Saviour Christ, in Luke 17. 32. biddeth us to remember Lots wife, who looked back to Sodom, Gen. 19. 26. But he that secketh by the sense to save the soul, shall lose 〈 ◊ 〉:
Our Saviour christ, in Lycia 17. 32. bids us to Remember Lots wife, who looked back to Sodom, Gen. 19. 26. But he that secketh by the sense to save the soul, shall loose 〈 ◊ 〉:
Now we will consider the object which she saw, which is said to be the Tree, the properties of which Tree are said to be three fold, good for meat, pleasant to behold,
Now we will Consider the Object which she saw, which is said to be the Tree, the properties of which Tree Are said to be three fold, good for meat, pleasant to behold,
and with these was Eve inticed, as eye service pleaseth men, Coloss. 3. 22. so pleasure delighteth the eye here, the lifting up the eye to be as Gods, and the curiositie of knowledge;
and with these was Eve enticed, as eye service Pleases men, Coloss. 3. 22. so pleasure delights the eye Here, the lifting up the eye to be as God's, and the curiosity of knowledge;
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The eye is not satisfied with seeing, nor the eare with hearing, Preacher 1. 8. That every tree in the Garden of Eden was pleasant to the sight and good for meat, chap. 2. 9. In Eves sight this tree was more pleasant,
The eye is not satisfied with seeing, nor the ear with hearing, Preacher 1. 8. That every tree in the Garden of Eden was pleasant to the sighed and good for meat, chap. 2. 9. In Eves sighed this tree was more pleasant,
In 1 Sam. 6. 19. the men of Beth-shemash would needs be looking into the Ark of the Lord, which none might touch, into which none might look but the Priests;
In 1 Sam. 6. 19. the men of Beth-shemash would needs be looking into the Ark of the Lord, which none might touch, into which none might look but the Priests;
But when we will see that we ought not to see, this desire of vanitie will admit the fruit of the forbidden tree to be both good for meat, and full of pleasure.
But when we will see that we ought not to see, this desire of vanity will admit the fruit of the forbidden tree to be both good for meat, and full of pleasure.
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The chiefest of the three goods is, that it is atres to be desired to get knowledge, whereupon chiefly she relieth that she shall attain the knowledge of good and evill; every one desireth knowledge.
The chiefest of the three goods is, that it is atres to be desired to get knowledge, whereupon chiefly she Relieth that she shall attain the knowledge of good and evil; every one Desires knowledge.
she should have followed the advise of Paul in Heb. 12. 1. seeing she was compassed with such a multitude of assaults, she should have cast away every thing that would have withdrawn her from obedience:
she should have followed the Advice of Paul in Hebrew 12. 1. seeing she was compassed with such a multitude of assaults, she should have cast away every thing that would have withdrawn her from Obedience:
This amplifying of the goodnesse of this tree for meat, for pleasure, and for knowledge, and for what so might be desired, argueth a notable fetch in the Devill;
This amplifying of the Goodness of this tree for meat, for pleasure, and for knowledge, and for what so might be desired, argue a notable fetch in the devil;
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that she, busying her eyes in beholding the same, and being imployed in thinking of the great good that should come to her by eating thereof, might at length take and eate,
that she, busying her eyes in beholding the same, and being employed in thinking of the great good that should come to her by eating thereof, might At length take and eat,
but rather regarding the Serpents words, in quocunque die comederitis ex eo, eritis sicut Dei, scientes bonum & malum. He cloyeth her with pleasure;
but rather regarding the Serpents words, in quocunque die comederitis ex eo, You will be sicut Dei, Knowing bonum & malum. He cloyeth her with pleasure;
The Children of Israel, in Exodus 16. 3. being a little pinched with samin, they could murmur and remember their flesh pots in Egypt, and that then their bellies were full of bread;
The Children of Israel, in Exodus 16. 3. being a little pinched with samin, they could murmur and Remember their Flesh pots in Egypt, and that then their bellies were full of bred;
Sathan, in Matthew 4. 8. in the 〈 ◊ 〉 of our Saviour oftendit sibi regnum mundi, & gloriam regni, he shewed him the Kingdomes of the world and the glorie of them, but he shewed him not the cares and dangers that are in Kingdomes:
Sathan, in Matthew 4. 8. in the 〈 ◊ 〉 of our Saviour oftendit sibi Kingdom mundi, & gloriam Regni, he showed him the Kingdoms of the world and the glory of them, but he showed him not the Cares and dangers that Are in Kingdoms:
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Here the Serpent causes Eve to see three things in this tree, The fruit was wholsome for meat, the pleasure to the eye, and that it was good to be desired to get knowledge, So he might have told her of three things written,
Here the Serpent Causes Eve to see three things in this tree, The fruit was wholesome for meat, the pleasure to the eye, and that it was good to be desired to get knowledge, So he might have told her of three things written,
Lust bath a bait and an 〈 ◊ 〉 covered and not seen, as may appear by James 1. 14. When a man is tempted, he is drawn away by his own concupiscence and is inticed, Tenebantur eorum oculi, their eyes were holden that they could not know Christ, Luke 24. 16. And here the eyes of Adam and Eve were holden that they should not see the truth;
Lust bath a bait and an 〈 ◊ 〉 covered and not seen, as may appear by James 1. 14. When a man is tempted, he is drawn away by his own concupiscence and is enticed, Tenebantur Their oculi, their eyes were held that they could not know christ, Lycia 24. 16. And Here the eyes of Adam and Eve were held that they should not see the truth;
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for meat for the body, and for meat for the soul, that is knowledge, where with Paul Philip. 4. 18. saith, he was filled. In 2 Kings 4. 39. they put 〈 ◊ 〉 in the 〈 ◊ 〉 and knew it not, and were not poysoned.
for meat for the body, and for meat for the soul, that is knowledge, where with Paul Philip. 4. 18. Says, he was filled. In 2 Kings 4. 39. they put 〈 ◊ 〉 in the 〈 ◊ 〉 and knew it not, and were not poisoned.
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The fruit of this tree was to Eve such meat as was the wine of the Vine of Sodom; for 〈 ◊ 〉 it is in Deut. 32. 32. The Vines of Sodom & Gomorr ah were pleasant to behold, but what followeth, the wine of those Vines is the poyson of Dragons,
The fruit of this tree was to Eve such meat as was the wine of the Vine of Sodom; for 〈 ◊ 〉 it is in Deuteronomy 32. 32. The Vines of Sodom & Gomorr ah were pleasant to behold, but what follows, the wine of those Vines is the poison of Dragons,
When Christ would have gone to suffer at Jerusalem, Peter as a friend in words of compassion saith to him, 〈 ◊ 〉 thy selfe, this shall not be 〈 ◊ 〉 thee.
When christ would have gone to suffer At Jerusalem, Peter as a friend in words of compassion Says to him, 〈 ◊ 〉 thy self, this shall not be 〈 ◊ 〉 thee.
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When that she could not refrain her appetire, she was like a 〈 ◊ 〉 which is 〈 … 〉 and without walls, Proverbs 25. 28. and her inward parts were battered.
When that she could not refrain her appetire, she was like a 〈 ◊ 〉 which is 〈 … 〉 and without walls, Proverbs 25. 28. and her inward parts were battered.
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The last was the actuall sinne and the 〈 ◊ 〉. The ancient Divines doe call the first desiderium; the second conatum, the endeavor; the last actum, the accomplishment.
The last was the actual sin and the 〈 ◊ 〉. The ancient Divines do call the First desiderium; the second conatum, the endeavour; the last Acts, the accomplishment.
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The ancient Fathers doe make seven degrees in every sin, out of this very first sin of Eve: But five of these degrees are past before we come to tulit, and the other two last, one concerneth the taking, the other the act.
The ancient Father's do make seven Degrees in every since, out of this very First since of Eve: But five of these Degrees Are passed before we come to tulit, and the other two last, one concerns the taking, the other the act.
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These seven degrees are seven several motions, and distinct, as you may easily see in this sinne and disobedience of Eve: The first suggestion in Eve to disobedience was wrought by the Serpent;
These seven Degrees Are seven several motions, and distinct, as you may Easily see in this sin and disobedience of Eve: The First suggestion in Eve to disobedience was wrought by the Serpent;
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for behold, all the imaginations of the thoughts of mans heart were only evill, chap. 6. 5. Christ calleth these suggestions cogitationes ascendentes, mounting and ambitious thoughts.
for behold, all the Imaginations of the thoughts of men heart were only evil, chap. 6. 5. christ calls these suggestions Cogitations Ascendentes, mounting and ambitious thoughts.
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The second degree of seeing, is by beholding it, to withdraw our asfection from the fear of God, which we call 〈 ◊ 〉 a 〈 ◊ 〉, our turning our selves from God.
The second degree of seeing, is by beholding it, to withdraw our asfection from the Fear of God, which we call 〈 ◊ 〉 a 〈 ◊ 〉, our turning our selves from God.
and this is consensus intellectus, a consent of the understanding as it is in Job 20. 13. when wickednesse was sweet in her mouth, she hid it under her tongue,
and this is consensus Intellectus, a consent of the understanding as it is in Job 20. 13. when wickedness was sweet in her Mouth, she hid it under her tongue,
Hereby when we have removed from us the thoughts of sinne, sinne is resumed; this is non inspectio, sed introspectio, she seeth knowledge, not to be seen.
Hereby when we have removed from us the thoughts of sin, sin is resumed; this is non Inspectio, sed introspectio, she sees knowledge, not to be seen.
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Hereby she seeth quod concupiscendum, this degree is the hunger and thirst of sinne, a burning desire to sinne, wherein she seeth lignum delectabile and desiderabile, that the tree is pleasant, and to be desired to get knowledge.
Hereby she sees quod concupiscendum, this degree is the hunger and thirst of sin, a burning desire to sin, wherein she sees lignum delectabile and desiderabile, that the tree is pleasant, and to be desired to get knowledge.
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The fourth, 〈 ◊ 〉 delectatio, the lingring and soothing up the conceived sinne, the 〈 ◊ 〉 the delight to sinne, is as the conception of the childe in the mothers wombe.
The fourth, 〈 ◊ 〉 Delectatio, the lingering and soothing up the conceived sin, the 〈 ◊ 〉 the delight to sin, is as the conception of the child in the mother's womb.
There was a time when the eyes of man waited upon the Lord, as doe the eyes of the hand-maid upon her Mistrisse, Psal. 123. 2. God he was the guide of man, Psal. 48. his hands touched nor the mouth tasted nothing but that which was permitted:
There was a time when the eyes of man waited upon the Lord, as do the eyes of the handmaid upon her Mistress, Psalm 123. 2. God he was the guide of man, Psalm 48. his hands touched nor the Mouth tasted nothing but that which was permitted:
and her mouth to taste of sinne, thus giving to Sathan all her members, as weapons of unrighteonsnesse unto sinne, as Paul speaketh in Rom. 6. 13. She was possessed with an itch,
and her Mouth to taste of sin, thus giving to Sathan all her members, as weapons of unrighteonsnesse unto sin, as Paul speaks in Rom. 6. 13. She was possessed with an itch,
as may appear by the form of answer, Ne forte moriar; and by the pleasantnesse of the fruit in her sight, the jaundice of concupiscence might be perceived in her eyes.
as may appear by the from of answer, Ne fort moriar; and by the pleasantness of the fruit in her sighed, the jaundice of concupiscence might be perceived in her eyes.
When she had taken of the boughs and fruit, fuerunt aridirami, and putrida radices; quia non cepit quod caperet, because she took not of the tree which was permitted;
When she had taken of the boughs and fruit, fuerunt aridirami, and putrida radices; quia non cepit quod caperet, Because she took not of the tree which was permitted;
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if the concupiscence of the eye, which brought David from the adulterie of Bersabe to the murthering of Urias, deserve the punishment and revenge of God,
if the concupiscence of the eye, which brought David from the adultery of Bersabe to the murdering of Urias, deserve the punishment and revenge of God,
then the beholding, with concupiscence, the beauty of the forbidden fruit, deserveth Gods wrath: Much more then, perfected disobedience, which is in the comedit, deserveth the death; for comedendo comedes, moriendo moriêris.
then the beholding, with concupiscence, the beauty of the forbidden fruit, deserveth God's wrath: Much more then, perfected disobedience, which is in the comedit, deserveth the death; for comedendo comedes, moriendo moriêris.
Doe as God hath commanded thee, and eating thou shalt eat of all the trees; but if thou eat of the forbidden fruit, moriendo moriêris, dying thou shalt dye.
Do as God hath commanded thee, and eating thou shalt eat of all the trees; but if thou eat of the forbidden fruit, moriendo moriêris, dying thou shalt die.
for as the Fathers say well, the eare that would not hear the words of love, ne comedite, eat not of it, shall once hear this speech of Gods wrath, discedite maledicti, depart you accursed into everlasting fire, prepared for the Devill and his followers:
for as the Father's say well, the ear that would not hear the words of love, ne comedite, eat not of it, shall once hear this speech of God's wrath, discedite Maledicti, depart you accursed into everlasting fire, prepared for the devil and his followers:
The eyes that beheld with joy and delight the pleasure of the forbidden fruit, those eyes shall be weeping and wailing for their amisse, all whose tears shall not avail them:
The eyes that beheld with joy and delight the pleasure of the forbidden fruit, those eyes shall be weeping and wailing for their amiss, all whose tears shall not avail them:
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the hand of Gods wrath shall be stretched out against that hand that presumed to stretch forth it self to take of the fruit that was forbidden, as it is in Esay 9. 12. And the mouth that did eat of the forbidden fruit, thinking thereby to attain all pleasure, shall be full of gnashing of teeth, according to that, In Hell there shall be weeping and wailing & stridor dentium.
the hand of God's wrath shall be stretched out against that hand that presumed to stretch forth it self to take of the fruit that was forbidden, as it is in Isaiah 9. 12. And the Mouth that did eat of the forbidden fruit, thinking thereby to attain all pleasure, shall be full of gnashing of teeth, according to that, In Hell there shall be weeping and wailing & stridor dentium.
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God hath said, they should not eat, yet she did eat, and by eating fell into many sinnes, simplex est Dei verbum, but multiplex comedendi peccatum. The ancient Divines upon this place say, that there are twelve sorts of sin;
God hath said, they should not eat, yet she did eat, and by eating fell into many Sins, simplex est Dei verbum, but multiplex comedendi peccatum. The ancient Divines upon this place say, that there Are twelve sorts of since;
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whereof the first three they doe call peccatum occasionale: the second three they doe call peccatum primitivum: the next three peccatum derivativum: the last three peccatum instrumentale, which they gather out of Job 24. 13. They abhorred the light, and continue not in the paths thereof.
whereof the First three they do call peccatum occasionale: the second three they do call peccatum primitivum: the next three peccatum derivativum: the last three peccatum instrumentale, which they gather out of Job 24. 13. They abhorred the Light, and continue not in the paths thereof.
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The first of the three occasionals is Ingratitude, or the neglect of the due measure of thankfullnesse to God for all the benefits whatsoever bestowed upon Eve in Paradise and us in this world;
The First of the three occasionals is Ingratitude, or the neglect of the due measure of thankfulness to God for all the benefits whatsoever bestowed upon Eve in Paradise and us in this world;
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First from Incredulitie in Gods word commeth a Child, which is the credulitie in the Serpent, which is called stupor, an astonishment at the Serpents speeches, which is a blockish patience in being content to hear the most abject Creature, a silly worm, a subtle Serpent, which is pejor omnibus viventibus, worse than any living Creature, even 〈 ◊ 〉 God.
First from Incredulity in God's word comes a Child, which is the credulity in the Serpent, which is called stupor, an astonishment At the Serpents Speeches, which is a blockish patience in being content to hear the most abject Creature, a silly worm, a subtle Serpent, which is pejor omnibus viventibus, Worse than any living Creature, even 〈 ◊ 〉 God.
The Wiseman in 42. 17. of his book saith very well God hath appointed that his saints should declare all his wondrous works, which he hath stablished by his Majesty.
The Wiseman in 42. 17. of his book Says very well God hath appointed that his Saints should declare all his wondrous works, which he hath established by his Majesty.
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as a Father saith well, propinare Adamo, to drink to him in the golden cup of sin, in giving him the fair and pleasant fruit of iniquitie, that they 〈 ◊ 〉 may eate.
as a Father Says well, propinare Adam, to drink to him in the golden cup of since, in giving him the fair and pleasant fruit of iniquity, that they 〈 ◊ 〉 may eat.
with the weaker, with her that was but a rib of mans strength, with one that is more credulous of his word than man, to whom the commandement is delivered;
with the Weaker, with her that was but a rib of men strength, with one that is more credulous of his word than man, to whom the Commandment is Delivered;
and indeed prophane and vain bablings, they doe increase to more ungodlinesse, 2 Tim. 2. 16. The Serpent when he hath plaid his part and made her eat, he is gone:
and indeed profane and vain babblings, they do increase to more ungodliness, 2 Tim. 2. 16. The Serpent when he hath played his part and made her eat, he is gone:
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As I told you before, he assaulteth the weaker, Woman, that was but a ribbe, having the commandement but by tradition from her husband, who had it from God himself;
As I told you before, he assaulteth the Weaker, Woman, that was but a rib, having the Commandment but by tradition from her husband, who had it from God himself;
For S. Gregorie, saith very well, Quod est vir & uxor in vinculo nuptiali, idem est ratio & affectio in vinculo naturali, that which the man and his wife is in the bond of Marriage, that is the reason and the affection in the bond of Nature:
For S. Gregory, Says very well, Quod est vir & uxor in Vinculo nuptiali, idem est ratio & affectio in Vinculo naturali, that which the man and his wife is in the bound of Marriage, that is the reason and the affection in the bound of Nature:
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Sathan he knew well, that such was the affection of Man to his wife, that he reposeth such trust in her, that he will not examine what she demandeth, nor refuse what she offereth;
Sathan he knew well, that such was the affection of Man to his wife, that he reposes such trust in her, that he will not examine what she demandeth, nor refuse what she Offereth;
he hath made her for an help, but Sathan maketh her an hindrance to obedience, The wife should be beautifull as the Vine upon the sides of thy house, Psal. 128. but she is become as the Ivie, to destroy the tree whereby it groweth;
he hath made her for an help, but Sathan makes her an hindrance to Obedience, The wife should be beautiful as the Vine upon the sides of thy house, Psalm 128. but she is become as the Ivy, to destroy the tree whereby it grows;
he giveth her to Adam as Saul gave his daughter Michal to David, that she might be a snare unto him, 1 Sam. 18. 21. He made her to him as Jezabell was to her husband Ahab, who, by her counsel, sold himself to work wickednesse;
he gives her to Adam as Saul gave his daughter Michal to David, that she might be a snare unto him, 1 Sam. 18. 21. He made her to him as Jezebel was to her husband Ahab, who, by her counsel, sold himself to work wickedness;
by her counsel he gave himself wholly to serve sinne, 1 Kings 21. 25. But woe be to the man by whom offences comes Matth. 18. 7. It was one thing peccare, to sinne and peccare facere, to cause another to offend:
by her counsel he gave himself wholly to serve sin, 1 Kings 21. 25. But woe be to the man by whom offences comes Matthew 18. 7. It was one thing Peccare, to sin and Peccare facere, to cause Another to offend:
and from the Cockatrice egge shall come a firie flying Serpent, and here from the Serpents malice came Eves sinne, and from Eves sinne came Mans fall, the Serpents temptation brought forth Eves disobedience, and that Cockatrice egge hatched Adams downfall, and so they were both robbed of their righteousnesse:
and from the Cockatrice egg shall come a firy flying Serpent, and Here from the Serpents malice Come Eves sin, and from Eves sin Come men fallen, the Serpents temptation brought forth Eves disobedience, and that Cockatrice egg hatched Adams downfall, and so they were both robbed of their righteousness:
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This is their discending from Jerusalem to Jericho, Luke 10. 30. Againe, after the woman hath eaten, this her giving of the fruit to her husband to eate, is a further circumstance in the nature of sinne, to add rebellion unto sinne;
This is their descending from Jerusalem to Jericho, Lycia 10. 30. Again, After the woman hath eaten, this her giving of the fruit to her husband to eat, is a further circumstance in the nature of sin, to add rebellion unto sin;
for he draweth also the mighty by his power, Job 24. 22. The Serpent will destroy both the weak and the strong, the foolish and the wise. Thirdly, Sinne will be associate;
for he draws also the mighty by his power, Job 24. 22. The Serpent will destroy both the weak and the strong, the foolish and the wise. Thirdly, Sin will be associate;
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for indeed good fellowship is not so apparently seen as among sinners, for they joyn hand in hand, manum in manu, saith Salomon, Prov. 16. 5. They doe consult in heart,
for indeed good fellowship is not so apparently seen as among Sinners, for they join hand in hand, manum in manu, Says Solomon, Curae 16. 5. They do consult in heart,
and make a league against the Lord, Psal. 83. 5.6. The Ishmaelites, and Moabites, &c. Sinners are as thornes folded one in the other, Nahum 1. 10. This is the sociablenesse of sinne.
and make a league against the Lord, Psalm 83. 5.6. The Ishmaelites, and Moabites, etc. Sinners Are as thorns folded one in the other, Nahum 1. 10. This is the sociableness of sin.
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She went not only out of the way her self, but she caused many to fall from the Law, Malach. 2. 9. her word did fret as a canker, as Paul speaketh 2 Tim. 2. 17. for sinne is contagious, it poysoned Eve and Adam also. See 1 Tim. 1. 6. Austin upon this saith well, That if God strook blind the soul of Eve, she could not see her own miserie from her originall righteousnesse:
She went not only out of the Way her self, but she caused many to fallen from the Law, Malachi 2. 9. her word did fret as a canker, as Paul speaks 2 Tim. 2. 17. for sin is contagious, it poisoned Eve and Adam also. See 1 Tim. 1. 6. Austin upon this Says well, That if God strook blind the soul of Eve, she could not see her own misery from her original righteousness:
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But this her reward may well be compared to the present of Ehud, Judges, 3. 16. who presented Eglon the King of Moab with a curious made dagger, wherewith after he killed him:
But this her reward may well be compared to the present of Ehud, Judges, 3. 16. who presented Eglon the King of Moab with a curious made dagger, wherewith After he killed him:
Adam obeyed the voyce of his wife, so that it should seem that she used some oration to perswade him, & blanditiarum verba, and flatterring words, 1 King. 11. 4. The idolatrous wives of Salomon turned his heart to Idolatrie, blanditiis, by their flatterie:
Adam obeyed the voice of his wife, so that it should seem that she used Some oration to persuade him, & blanditiarum verba, and flattering words, 1 King. 11. 4. The idolatrous wives of Solomon turned his heart to Idolatry, blanditiis, by their flattery:
Adam, in the mean while, as a Father saith well, stood in doubt either to eat or not to eat, inter preces uxoris, & cōminationes Creatoris, between the prayer of his wife and the threats of his Creator;
Adam, in the mean while, as a Father Says well, stood in doubt either to eat or not to eat, inter preces uxoris, & cōminationes Creatoris, between the prayer of his wife and the Treats of his Creator;
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and therefore he told her all his heart, Jud. 16. 16. So that these are the two means wherewith woman overcommeth man namely blanditiis & importunitatibus, by flatterie and importunitie.
and Therefore he told her all his heart, Jud. 16. 16. So that these Are the two means wherewith woman Overcometh man namely blanditiis & importunitatibus, by flattery and importunity.
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Now it followeth to speak of Adams sinne, And he did eat. In the 17: verse of this chapter, God curseth man because he had obeyed the voice of his wife, and for that he had eaten of the tree, whereof God had commanded him that he should not eat;
Now it follows to speak of Adams sin, And he did eat. In the 17: verse of this chapter, God Curseth man Because he had obeyed the voice of his wife, and for that he had eaten of the tree, whereof God had commanded him that he should not eat;
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Again, as it appeareth in that chapter, to try conclusions some there were, contrarie to Moses words, that upon the Sabbath day went forth to gather Manna.
Again, as it appears in that chapter, to try conclusions Some there were, contrary to Moses words, that upon the Sabbath day went forth to gather Manna.
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and the Fathers call it noxia verecundia. In 1 Kings 2. 4. So long as Davids sonnes shall walk in the way of truth with all their hearts and all their souls, their posteritie shall inherit the Kingdome.
and the Father's call it Noxia Verecundia. In 1 Kings 2. 4. So long as Davids Sons shall walk in the Way of truth with all their hearts and all their Souls, their posterity shall inherit the Kingdom.
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So intire is his love to his wife, that as S. Gregorie saith well, Plus credit uxori quàm 〈 ◊ 〉, he beleeveth more his wife, who is his helper, than God who is his maker.
So entire is his love to his wife, that as S. Gregory Says well, Plus credit uxori quàm 〈 ◊ 〉, he Believeth more his wife, who is his helper, than God who is his maker.
St. Ambrose saith, Man will be content to hear blasphemous and obscene speeches, ut offendatur Deus, ne offendatur amicus, that God may be offended, rather than his friend displeased.
Saint Ambrose Says, Man will be content to hear blasphemous and obscene Speeches, ut offendatur Deus, ne offendatur Amicus, that God may be offended, rather than his friend displeased.
he began frige fieri in affectu, to waxe cold in his affection toward God: And lastly, he made full account that he should be preferred; he should not be punished; none should be so excellent;
he began frige fieri in affectu, to wax cold in his affection towards God: And lastly, he made full account that he should be preferred; he should not be punished; none should be so excellent;
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which they gather out of the twelfth verse of this chapter, where Adam saith, The woman which thou gavest to be with me, she gave me of the tree, and I did eat:
which they gather out of the twelfth verse of this chapter, where Adam Says, The woman which thou Gavest to be with me, she gave me of the tree, and I did eat:
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But here the Holy Ghost, to avoid rediousnesse, briefly without any farther repetition, saith, And he did eat. Adams understanding it was corrupted, his will it was infected, he was perswaded that he should be as a God, and that there was great virtue in the tree, whereupon he transgressed, that is, he went beyond the Commandement;
But Here the Holy Ghost, to avoid rediousnesse, briefly without any farther repetition, Says, And he did eat. Adams understanding it was corrupted, his will it was infected, he was persuaded that he should be as a God, and that there was great virtue in the tree, whereupon he transgressed, that is, he went beyond the Commandment;
God said he should not eat, but he did eat. Whereas Paul saith, 1 Tim. 2. 14. Adam was not deceived, but the woman was deceived and was in the transgression.
God said he should not eat, but he did eat. Whereas Paul Says, 1 Tim. 2. 14. Adam was not deceived, but the woman was deceived and was in the Transgression.
The Serpent deceived Eve and Eve was Sathans instrument to deceive Adam. Upon which place the Fathers doe make inquirie of Adams sinne, saying, That Adam yeilded to Eve, though he were not properly deceived by her;
The Serpent deceived Eve and Eve was Satan's Instrument to deceive Adam. Upon which place the Father's do make inquiry of Adams sin, saying, That Adam yielded to Eve, though he were not properly deceived by her;
this his sinne, say they, is the sinne of necessity, not of his will. Salomon, for the love he did bear to his wives, was tempted to Idolatry; Ahab, for fear, committed murther:
this his sin, say they, is the sin of necessity, not of his will. Solomon, for the love he did bear to his wives, was tempted to Idolatry; Ahab, for Fear, committed murder:
It was neither love nor fear of God could keep man in Gods commandement, and yet they impute malice to God, and they are even set on mischief, Exod 32. 22. Adams sinne came out of himself, out of Eve which was his rib.
It was neither love nor Fear of God could keep man in God's Commandment, and yet they impute malice to God, and they Are even Set on mischief, Exod 32. 22. Adams sin Come out of himself, out of Eve which was his rib.
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he that imagineth to doe evill, men call the author of wickednesse, Prov. 24 8. According to the old and ancient proverb in 1 Sam. 24. 14. wickednesse proceedeth from the wicked.
he that imagineth to do evil, men call the author of wickedness, Curae 24 8. According to the old and ancient proverb in 1 Sam. 24. 14. wickedness Proceedeth from the wicked.
Adam he was Gods vassal, from whom he received infinite benefits, whom he made governour of Paradise, as if a Countie Palatine, to whom he gave a short Law,
Adam he was God's vassal, from whom he received infinite benefits, whom he made governor of Paradise, as if a County Palatine, to whom he gave a short Law,
and an easinesse not to sinne; to whom he gave strength to withstand all violence; to whom he permitted all the trees in the Garden, reserving but one to himself;
and an easiness not to sin; to whom he gave strength to withstand all violence; to whom he permitted all the trees in the Garden, reserving but one to himself;
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and most easie to be observed seeing that he will offend him that is so gracious, seeing he will break that Law which so easily may be kept, this circumstance maketh the sin of Adam to be the greater.
and most easy to be observed seeing that he will offend him that is so gracious, seeing he will break that Law which so Easily may be kept, this circumstance makes the since of Adam to be the greater.
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What was it that moved Adam to sinne, and to lose Gods favour? It was but an Apple, a small fruit that seemed pleasant to the eyes, wherein there was but a short and transitorie pleasure,
What was it that moved Adam to sin, and to loose God's favour? It was but an Apple, a small fruit that seemed pleasant to the eyes, wherein there was but a short and transitory pleasure,
But here on the contrarie part, Adam exalted himself, he became even disobedient unto the death, the everlasting death of body and soul could not withhold him.
But Here on the contrary part, Adam exalted himself, he became even disobedient unto the death, the everlasting death of body and soul could not withhold him.
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The fourth circumstance is the manner of sinne, It was citò factum, soon committed. Peters denyall was ad vocem ancillulae, at the 〈 ◊ 〉 of a sillie made.
The fourth circumstance is the manner of sin, It was citò factum, soon committed. Peter's denial was ad vocem ancillulae, At the 〈 ◊ 〉 of a silly made.
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It before, while he was righteous, he were in the image of God, for in the likenesse of God was Adam made, chap. 5. 1: then surely, by mans disobedience, Gods Image in man was defaced:
It before, while he was righteous, he were in the image of God, for in the likeness of God was Adam made, chap. 5. 1: then surely, by men disobedience, God's Image in man was defaced:
It is Christ Jesus that will make our sinnes and iniquities to be no more remembred, Heb. 10. 17. It was the transgression of Adam that brought grave jugum super 〈 ◊ 〉, a grievous burthen to all the world:
It is christ jesus that will make our Sins and iniquities to be no more remembered, Hebrew 10. 17. It was the Transgression of Adam that brought grave jugum super 〈 ◊ 〉, a grievous burden to all the world:
The Fathers say that Omnia 〈 ◊ 〉 sunt appendices 〈 ◊ 〉, all misehief doth depend upon this disobedience of Adam; and they say that because this is the greatest sinne, it deserveth the greatest punishment.
The Father's say that Omnia 〈 ◊ 〉 sunt Appendices 〈 ◊ 〉, all misehief does depend upon this disobedience of Adam; and they say that Because this is the greatest sin, it deserveth the greatest punishment.
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which hearing the words of the Serpent and the Woman, which seeing the pleasant fruit, which eating of the forbidden tree, did bring the punishment and death of body and soul to all men living.
which hearing the words of the Serpent and the Woman, which seeing the pleasant fruit, which eating of the forbidden tree, did bring the punishment and death of body and soul to all men living.
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Adams eating of this pleasant fruit, was 〈 ◊ 〉 by his eating of bitter gall and sharp Vinegar, according to that Psal. 69. 21. They gave him gall in his meat,
Adams eating of this pleasant fruit, was 〈 ◊ 〉 by his eating of bitter Gall and sharp Vinegar, according to that Psalm 69. 21. They gave him Gall in his meat,
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and offred his body on the Cross Christ, through suffering death tasted death for all men, that through affliction the Prince of our salvation, might be consecrated, Heb. 2. 10. And by our faith in him death shall be to us but as the tasting of the poyson, which death shall not swallow up our soul;
and offered his body on the Cross christ, through suffering death tasted death for all men, that through affliction the Prince of our salvation, might be consecrated, Hebrew 2. 10. And by our faith in him death shall be to us but as the tasting of the poison, which death shall not swallow up our soul;
and the leavs thereof doe serve to heal all the Nations of the Earth, Rev. 22. 2. The leaves of this tree in the end of the Bible, will serve for medicine here in this life;
and the leaves thereof do serve to heal all the nations of the Earth, Rev. 22. 2. The leaves of this tree in the end of the bible, will serve for medicine Here in this life;
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that they seeing that sin (which was against God) was a losse of their glory, which is called bonum utile; and that instead thereof brought unto them nakednesse, shame and confusion, which was against bonum honestum, and also that it did cast them into that distresse and anguish of minde, that they could not tell what to doe or finde to cover their shame but figg leaves, which was against bonum jucundum; which opening of the eyes, comming from God was to this end, that, by seeing this, they might return to their own hearts.
that they seeing that since (which was against God) was a loss of their glory, which is called bonum utile; and that instead thereof brought unto them nakedness, shame and confusion, which was against bonum Honesty, and also that it did cast them into that distress and anguish of mind, that they could not tell what to do or find to cover their shame but fig leaves, which was against bonum jucundum; which opening of the eyes, coming from God was to this end, that, by seeing this, they might return to their own hearts.
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And so whereas God appointed and sent the opening of their eyes for their good and conversion, the Devill doth cause it by this means to turn to their greater destruction.
And so whereas God appointed and sent the opening of their eyes for their good and conversion, the devil does cause it by this means to turn to their greater destruction.
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By which we see how the Devill and sin doth infatuate men, and make them foolish and ignorant how to doe that which should be for their good and salvation;
By which we see how the devil and since does infatuate men, and make them foolish and ignorant how to do that which should be for their good and salvation;
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and to make them coverings and excuses to conceale, cloak, and colour their sin withall: at this we are very good, and have a present invention to coynelyes and excuses,
and to make them coverings and excuses to conceal, cloak, and colour their since withal: At this we Are very good, and have a present invention to coynelyes and excuses,
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so that they did serve insteed of breeches to hide that nakednesse withall, this we are able to doe of our own natural inclination, sine Magistro: which disposition of our corrupt nature we see by experience in all men even untill this day;
so that they did serve instead of breeches to hide that nakedness withal, this we Are able to do of our own natural inclination, sine Magister: which disposition of our corrupt nature we see by experience in all men even until this day;
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and in Religion very senselesse and rude, yet in this to be very ingenious and witty, to invent divers excuses to hide and colour their sinnes withall;
and in Religion very senseless and rude, yet in this to be very ingenious and witty, to invent diverse excuses to hide and colour their Sins withal;
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herein their wit and art never faileth them, but ever serveth them well, wherefore of us may the Prophet also say Jer. 4. 22. they are wise to doe evill,
herein their wit and art never Faileth them, but ever serves them well, Wherefore of us may the Prophet also say Jer. 4. 22. they Are wise to do evil,
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The second default that Adam and Eve made in this was, that the devill taketh up the whole roome of their hearts, with the care and consideration of their bodily defects, not regarding the spiritual nakedness and shame of their faults.
The second default that Adam and Eve made in this was, that the Devil Takes up the Whole room of their hearts, with the care and consideration of their bodily defects, not regarding the spiritual nakedness and shame of their Faults.
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Fourthly, if this nakednesse which they see be so evill and so odious, then this also is another fault of theirs, quia nolunt tollere sed tegunt eam, for indeed their desire should not be so much to cover as to care it;
Fourthly, if this nakedness which they see be so evil and so odious, then this also is Another fault of theirs, quia Nolunt tollere sed tegunt eam, for indeed their desire should not be so much to cover as to care it;
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but their care, è contra is, non curare, sed velare, and this is the nature of men now a daies in their distresses to seeke involucra, non remedia, that is, maskes to cover and hide, not meanes to care and remedy their soul offences.
but their care, è contra is, non curare, sed velare, and this is the nature of men now a days in their Distresses to seek involucra, non Remedy, that is, masks to cover and hide, not means to care and remedy their soul offences.
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or if thou wilt needes have it of leaves, why wentst thou not to the Tree of Life, whose leaves are said Revel. 22. 2. to serve for medicine to cure and heale withall;
or if thou wilt needs have it of leaves, why wentest thou not to the Tree of Life, whose leaves Are said Revel. 22. 2. to serve for medicine to cure and heal withal;
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or why went they not to the Olive Tree, because that seemeth to be a tree of mercy? Gen. 8. 11. for the Dove bringing a branch of that, shewed that Gods anger was appeased,
or why went they not to the Olive Tree, Because that seems to be a tree of mercy? Gen. 8. 11. for the Dove bringing a branch of that, showed that God's anger was appeased,
or else why did they not make a covering of that of which the mercy fear was made? One of the Fathers saith, I have heard indeede, Esay 38. 21. that a cluster of figges had a virtue to cover & heale,
or Else why did they not make a covering of that of which the mercy Fear was made? One of the Father's Says, I have herd indeed, Isaiah 38. 21. that a cluster of figs had a virtue to cover & heal,
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yet the thread wherewith they are sewed together would not hold, but be broken when God doth teare them off, the 13. of Ezekiel, the 20. and the 21. and then where will be their covering which they have made.
yet the thread wherewith they Are sewed together would not hold, but be broken when God does tear them off, the 13. of Ezekielem, the 20. and the 21. and then where will be their covering which they have made.
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But of all the rest, the greatest fault of all was, in that they rested quietly and securely in this vain covering which they had made, saying pax, pax, tush, all is well enough, we are safe and neede not feare,
But of all the rest, the greatest fault of all was, in that they rested quietly and securely in this vain covering which they had made, saying pax, pax, tush, all is well enough, we Are safe and need not Fear,
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This made St. Augustine say, I suspect this garment and covering, for it seemeth to be a fit reward for their eating the forbidden fruit, that after they had eaten that fruit, they should have for their labor a handfull of fig-leaves, What fruit had you of your sin, whereof you are now ashamed? Rom. 6. for God giveth shame and confusion,
This made Saint Augustine say, I suspect this garment and covering, for it seems to be a fit reward for their eating the forbidden fruit, that After they had eaten that fruit, they should have for their labour a handful of Fig leaves, What fruit had you of your since, whereof you Are now ashamed? Rom. 6. for God gives shame and confusion,
and the devill sendeth only a handfull of vanity for all that 〈 ◊ 〉 have done, Rom. 11. 8, 9. God sendeth spiritum compunctionis, and the Devill sendeth a snare and stumbling block for the recompence of their sin.
and the Devil sends only a handful of vanity for all that 〈 ◊ 〉 have done, Rom. 11. 8, 9. God sends spiritum compunctionis, and the devil sends a snare and stumbling block for the recompense of their since.
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Learne a Parable of the fig-tree, saith our Saviour Christ, Math. 24. 32. which Parable, as the best and ancient writers think, is taken from this here;
Learn a Parable of the Fig tree, Says our Saviour christ, Math. 24. 32. which Parable, as the best and ancient writers think, is taken from this Here;
for by way of Parable they say, that this fig-Tree which the devill planteth fast by the Tree forbidden, hath two mighty great and mayne armes which grow out of it, each whereof hath divers branches and maine leaves growing thereon.
for by Way of Parable they say, that this Fig-tree which the Devil plants fast by the Tree forbidden, hath two mighty great and main arms which grow out of it, each whereof hath diverse branches and main leaves growing thereon.
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The one is the arme of excuses, whose leaves are to hide sinne and shame by excusing it, Psal. 141. 4. The other hath growing on it divers pretences to defend their sinne, by making policies to cover it withall.
The one is the arm of excuses, whose leaves Are to hide sin and shame by excusing it, Psalm 141. 4. The other hath growing on it diverse pretences to defend their sin, by making policies to cover it withal.
The first, chiefe, and principall is, when men will set a good face and justifie their ill-doing as Jonas did, Jo. 4. 9. Doest thou well to be angry? Yea (saith he) I doe well to be angry at the heart, this is a fig lease of justifying and defending his fault.
The First, chief, and principal is, when men will Set a good face and justify their ill-doing as Jonah did, John 4. 9. Dost thou well to be angry? Yea (Says he) I do well to be angry At the heart, this is a fig lease of justifying and defending his fault.
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if any other had done it, in another place, yet this man doing it here, it is not evill but good and lawfull, there is no vocation or trade of life but hath these fig-leaves of excuse;
if any other had done it, in Another place, yet this man doing it Here, it is not evil but good and lawful, there is no vocation or trade of life but hath these Fig leaves of excuse;
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the Lawyer hath his excuse and pretence saying, This is the Law, wee cannot help it, so did the Jewes, Wee have a Lawe, and by our Lawe hee must dye, there is no remedy, wee cannot doe it;
the Lawyer hath his excuse and pretence saying, This is the Law, we cannot help it, so did the Jews, we have a Law, and by our Law he must die, there is no remedy, we cannot do it;
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but Christ before he went to his passion, is said to curse the fig-Tree, Mark 11. 12. 13. 14. Maledixit ficui, because it only had but leaves on it, without fruit, to shew us, that untill the leaves of hypocrisie fall off,
but christ before he went to his passion, is said to curse the Fig-tree, Mark 11. 12. 13. 14. Maledixit ficui, Because it only had but leaves on it, without fruit, to show us, that until the leaves of hypocrisy fallen off,
Deinde audiverunt vocem Jehovae Dei itantem per hortum ipsum ad ventum illius diei: quare abscondit se Adam & uxor ejus à facie Jehovae Dei, inter arbores illius horti.
Deinde audiverunt vocem Jehovae Dei itantem per hortum ipsum ad ventum Illius Die: quare Abscondit se Adam & uxor His à fancy Jehovae Dei, inter Arbores Illius Horti.
But wee see that so long they never betooke themselves to God, but all this while yet thought themselves in very good case, being secure in their own Covert, which they had made,
But we see that so long they never betook themselves to God, but all this while yet Thought themselves in very good case, being secure in their own Covert, which they had made,
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how is it, how commeth it to pass, that my Lord himself commeth to me? wherefore all along in this history we may mark and see, that God in justice remembreth mercy to miserable men.
how is it, how comes it to pass, that my Lord himself comes to me? Wherefore all along in this history we may mark and see, that God in Justice Remember mercy to miserable men.
but when men are become bruitish and as beasts without understanding, then he sendeth them the other Sergeant of fear, which we know is effectuall to move bruit beasts,
but when men Are become brutish and as beasts without understanding, then he sends them the other sergeant of Fear, which we know is effectual to move bruit beasts,
First for the first we must know, That when God is said to come, to walk or to speak, that Gods spirit, in the Scripture, useth those poor phrases and manners of delivery for our weakness and infirmitie,
First for the First we must know, That when God is said to come, to walk or to speak, that God's Spirit, in the Scripture, uses those poor phrases and manners of delivery for our weakness and infirmity,
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and filleth all places with his presence, Jer. 23. 24. The Prophet Isaiah 66. 1. saith the earth is but his foot-stool, and we know that one cannot walk on his stool, he properly can but stand on it;
and fills all places with his presence, Jer. 23. 24. The Prophet Isaiah 66. 1. Says the earth is but his footstool, and we know that one cannot walk on his stool, he properly can but stand on it;
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But there are some which doe think that it is not necessary, and that we need not grant here any such extraordinary and visible apparition and presence of God, in any shape or resemblance;
But there Are Some which do think that it is not necessary, and that we need not grant Here any such extraordinary and visible apparition and presence of God, in any shape or resemblance;
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for so we read that he came and appeared Moses and Elias, in such a strange manner of voice and sound, that they might by it know that no creature but only God the Creator, which could come in such a majesticall,
for so we read that he Come and appeared Moses and Elias, in such a strange manner of voice and found, that they might by it know that no creature but only God the Creator, which could come in such a majestical,
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and glorious sound and in this sense, we may take these words, because it is said, they heard Gods voice walking, and not that God came visibly walking;
and glorious found and in this sense, we may take these words, Because it is said, they herd God's voice walking, and not that God Come visibly walking;
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The second point on Gods part is, quod venit Deus ambulando, by which walking is commonly meant, such conveying as Judges use when they come to judgment,
The second point on God's part is, quod venit Deus ambulando, by which walking is commonly meant, such conveying as Judges use when they come to judgement,
and to try matters to be judged, Prov. 8. 20, 2. It is said of Samuell which judged Israel, that every yeer he walked and ment about all places in Israel, as Judges doe goe their circuits and perambulations, to Judge the people, 1 Sam. 7. 16. So that this in effect and substance is that which is said before,
and to try matters to be judged, Curae 8. 20, 2. It is said of Samuel which judged Israel, that every year he walked and meant about all places in Israel, as Judges do go their circuits and perambulations, to Judge the people, 1 Sam. 7. 16. So that this in Effect and substance is that which is said before,
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but with an audible voyce, Job 4. 16. and that such a voice as Ely heard, 1 Sam. 3. 11. which should make their eares tingle and glow, that it was a terrible and fearfull voice terryfying them for sinne.
but with an audible voice, Job 4. 16. and that such a voice as Ely herd, 1 Sam. 3. 11. which should make their ears tingle and glow, that it was a terrible and fearful voice terryfying them for sin.
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The fourth and last thing is the time, that is, in sero, in the evening, And therefore doth God wait untill the evening, Esay 30. 18, because he would willingly have mercy on them, which rather by right and reason should wait for him;
The fourth and last thing is the time, that is, in sero, in the evening, And Therefore does God wait until the evening, Isaiah 30. 18, Because he would willingly have mercy on them, which rather by right and reason should wait for him;
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But when we regard not Gods sending, God doth oftentimes wait and tarry so long before he commeth to Judgment, that his delaying, late tarrying and waiting, somtimes becommeth offensive to the godly,
But when we regard not God's sending, God does oftentimes wait and tarry so long before he comes to Judgement, that his delaying, late tarrying and waiting, sometimes becomes offensive to the godly,
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That course which Abigail took, 1 Sam. 25. 36. is the course which God useth, that is, in the spirit of discretion, to deal with men when the fit or rage of sinne is past,
That course which Abigail took, 1 Sam. 25. 36. is the course which God uses, that is, in the Spirit of discretion, to deal with men when the fit or rage of sin is past,
because their advisement and senses are then taken away, the Prophet Jer. 2. 24. would have us to see the wisdome and discretion of men of experience in this case, who will not seek to take the wilde Asse when she is lusty and light,
Because their advisement and Senses Are then taken away, the Prophet Jer. 2. 24. would have us to see the Wisdom and discretion of men of experience in this case, who will not seek to take the wild Ass when she is lusty and Light,
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for then at that time she will snuffe up the aire proudly and scornfully, and none can turn or tame her, therefore saith he, take her in her moneth, when she is great with young,
for then At that time she will snuff up the air proudly and scornfully, and none can turn or tame her, Therefore Says he, take her in her Monn, when she is great with young,
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First, for the hearing we say and may see, that it is a mercy and favor of God, in that he did not only open their eyes being blinde making them see their foul sinne;
First, for the hearing we say and may see, that it is a mercy and favour of God, in that he did not only open their eyes being blind making them see their foul sin;
but this is a new counsell, a stratagem of the Devill, the evill counsellor, to make them flye away at that voice, which should have been the means to have brought them to God again, Peccatum est fuga, as divines doe say,
but this is a new counsel, a stratagem of the devil, the evil Counsellor, to make them fly away At that voice, which should have been the means to have brought them to God again, Peccatum est fuga, as Divines do say,
therefore the Devill will have them bis fugitivi: having fled from God by sinne, now to flye again further from him by despair and there to hide themselves,
Therefore the devil will have them bis fugitivi: having fled from God by sin, now to fly again further from him by despair and there to hide themselves,
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this is the Devils custome and comfort, when he hath brought men into sinne, as plainly he sheweth himself, 1 Sam. 28. 16. When he had brought Saul into sinne, he saith,
this is the Devils custom and Comfort, when he hath brought men into sin, as plainly he shows himself, 1 Sam. 28. 16. When he had brought Saul into sin, he Says,
for how will ye be able to abide his hand and vengeance, which are thus afraid at the sound of his steps and voice? But if Adam and Eve doe and needs will 〈 … 〉 will they 〈 ◊ 〉? surely from the presence of God,
for how will you be able to abide his hand and vengeance, which Are thus afraid At the found of his steps and voice? But if Adam and Eve do and needs will 〈 … 〉 will they 〈 ◊ 〉? surely from the presence of God,
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and is not God their only life, joy, comfort, hope, and help in this miserie? see then by the craft of Sathan and sinne, they are willed to 〈 ◊ 〉 from their life, health, liberty,
and is not God their only life, joy, Comfort, hope, and help in this misery? see then by the craft of Sathan and sin, they Are willed to 〈 ◊ 〉 from their life, health, liberty,
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To conclude, we see into what miserie man is fallen for a little vain pleasure of sinne, which lasted but the space while the apple was chewed in their mouthes,
To conclude, we see into what misery man is fallen for a little vain pleasure of sin, which lasted but the Molle while the apple was chewed in their mouths,
so doth sinne breed his gnawing worm, which will torment and destroy sinners: Fourthly, when it was seen, it brought on them confusion of face without:
so does sin breed his gnawing worm, which will torment and destroy Sinners: Fourthly, when it was seen, it brought on them confusion of face without:
Sixtly, to avoid and cover it, it taught them the folly and fondness of vain hypocrisie, with figge leaves to cover it: Seventhly and lastly, it brake out into a desparate madness and frenzie, in that sinne and Sathan perswaded them, that they must flie from God,
Sixty, to avoid and cover it, it taught them the folly and fondness of vain hypocrisy, with fig leaves to cover it: Seventhly and lastly, it brake out into a desperate madness and frenzy, in that sin and Sathan persuaded them, that they must fly from God,
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THE whole course of Gods proceeding in this judgment, is called by the Fathers, Spectaculum clementiae divinae, & dementiae humanae, a spectacle and clear view on the one side of the loving kindness of God,
THE Whole course of God's proceeding in this judgement, is called by the Father's, Spectaculum clementiae Divinae, & dementiae humanae, a spectacle and clear view on the one side of the loving kindness of God,
for as at the last day of generall judgment, shall first an Archangell be sent out with a voice of a Trumpet to scite and summon all flesh, to arise out of their graves, in which sinne hath hid and lodged them till then:
for as At the last day of general judgement, shall First an Archangel be sent out with a voice of a Trumpet to scite and summon all Flesh, to arise out of their graves, in which sin hath hid and lodged them till then:
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So we see at the first Judgment of man before God beginneth, he first sendeth out a voice calling and crying to Adam and Eve to arise out of their prison,
So we see At the First Judgement of man before God begins, he First sends out a voice calling and crying to Adam and Eve to arise out of their prison,
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and to appear before God to receive according to their deserts and works, for God did usually use the voice and ministerie of Angels, by whom he did commonly speak unto men,
and to appear before God to receive according to their deserts and works, for God did usually use the voice and Ministry of Angels, by whom he did commonly speak unto men,
as Gen. 16. 8. God spake unto Agar by the voice of an Angel, and that voice by which God spake, was the voice of an Angell, Deut. 5. 22. 26. and that also, John 12. 28. 29. And the reason why God speaketh to men by the ministerie of Angels is,
as Gen. 16. 8. God spoke unto Agar by the voice of an Angel, and that voice by which God spoke, was the voice of an Angel, Deuteronomy 5. 22. 26. and that also, John 12. 28. 29. And the reason why God speaks to men by the Ministry of Angels is,
first, that God did call to Adam: Secondly, the effect or contents of his calling. The first is a proclamation, the other the tenor and substance thereof:
First, that God did call to Adam: Secondly, the Effect or contents of his calling. The First is a proclamation, the other the tenor and substance thereof:
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The matter and contents of his calling is judiciall, but as Gods song over is as well of mercy as of judgment, Psal 101. 1. and his works of bountifulness,
The matter and contents of his calling is judicial, but as God's song over is as well of mercy as of judgement, Psalm 101. 1. and his works of bountifulness,
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These things considered, that every use and action of God doth set out a new mercy unto man, is a verifying of the gracious saying of our Saviour Christ, Matth. 23. 37. quoties te congregare volui, ut gallina pullos suos sed noluisti? And this is a fault in Adam, that he did not first goe to seek the Lord and crie to him, ubi estu domine? rather than God should come to him and say, ubi es Adam? or when he had perceived that God was walking towards him first.
These things considered, that every use and actium of God does Set out a new mercy unto man, is a verifying of the gracious saying of our Saviour christ, Matthew 23. 37. How often te Congregare volui, ut gallina pullos suos sed noluisti? And this is a fault in Adam, that he did not First go to seek the Lord and cry to him, ubi estu domine? rather than God should come to him and say, ubi es Adam? or when he had perceived that God was walking towards him First.
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And all this is done to him, to set down to us, that men might be moved hereby to say as David doth, I will sing of the loving kindness and mercy of the Lord;
And all this is done to him, to Set down to us, that men might be moved hereby to say as David does, I will sing of the loving kindness and mercy of the Lord;
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my tongue shall ever be talking of his praise, Psal. 149. 1. and that we might consess with thankfulness, that his mercie is above all his works, Psal. 59. 16. The second generall point, is the tenor and contents of the voice and proclamation;
my tongue shall ever be talking of his praise, Psalm 149. 1. and that we might confess with thankfulness, that his mercy is above all his works, Psalm 59. 16. The second general point, is the tenor and contents of the voice and proclamation;
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For the tenor of the words doth savor much of mercy, for when God had found Adam all hid, he breaketh not out into the cruell and bitter invective as Shemei did, 2 Sam. 16. 7. Come forth, come forth, thou murtherer and wicked one, &c. Which severe voice man deserved and God in mercy might have justly used,
For the tenor of the words does savour much of mercy, for when God had found Adam all hid, he breaks not out into the cruel and bitter invective as Shimei did, 2 Sam. 16. 7. Come forth, come forth, thou murderer and wicked one, etc. Which severe voice man deserved and God in mercy might have justly used,
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because the Hebrews have in their tongue a double ubi, the one is a reproachfull and sharpe ubi, but this here is that which Jeremiah in his Lamentations doth often use,
Because the Hebrews have in their tongue a double ubi, the one is a reproachful and sharp ubi, but this Here is that which Jeremiah in his Lamentations does often use,
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and therefore is a sorrowfull ubi, as who should pitty them which are not where they should be? wherefore this voice and question is without any exprobrations or bitter taunting words,
and Therefore is a sorrowful ubi, as who should pity them which Are not where they should be? Wherefore this voice and question is without any exprobrations or bitter taunting words,
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as it is said favorably to Paul Act. 24. 10. You are permitted to speak for your self, you shall be favorably heard, which is a speciall grace and mercy of God,
as it is said favorably to Paul Act. 24. 10. You Are permitted to speak for your self, you shall be favorably herd, which is a special grace and mercy of God,
for as God is mercifull and loving, so Justice must come forth to judgment against sinne, Psalm 94. 15. For this is a matter of consequence, that albeit God is for a long time patient and mercifull,
for as God is merciful and loving, so justice must come forth to judgement against sin, Psalm 94. 15. For this is a matter of consequence, that albeit God is for a long time patient and merciful,
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They therefore which will not hear God ut consulentem patrem, shall hear against their wills, ut condemnantem judicem: And he which will not obey the Judg willingly, shall obey the Hangman whether he will or no.
They Therefore which will not hear God ut consulentem patrem, shall hear against their wills, ut condemnantem Judicem: And he which will not obey the Judge willingly, shall obey the Hangman whither he will or no.
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This course of Gods judgment holden, being the first, is a pattern and plat-form of the whole proceeding of judgment, in all Courts and places of Justice, that shall be in the end of the world;
This course of God's judgement held, being the First, is a pattern and platform of the Whole proceeding of judgement, in all Courts and places of justice, that shall be in the end of the world;
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which they refusing, in the 8. vers. God sendeth an attachment, which is a more peremptory kind of vocation more effectually, by feare, to constrain them and bring them to their answer;
which they refusing, in the 8. vers. God sends an attachment, which is a more peremptory kind of vocation more effectually, by Fear, to constrain them and bring them to their answer;
as we see in the case of murther how God proceeded against Cain, Gen. chap. 4. vers. 9, 10, 11, 12. and how God proceeded against Sodome and Gomorrah, Gen, 18. 20, 21. and how they proceeded in an extraordinary course against Jeremie, Jer. 29. 26. when the matter concerneth the trouble and confusion of a Country or Commonwealth;
as we see in the case of murder how God proceeded against Cain, Gen. chap. 4. vers. 9, 10, 11, 12. and how God proceeded against Sodom and Gomorrah, Gen, 18. 20, 21. and how they proceeded in an extraordinary course against Jeremiah, Jer. 29. 26. when the matter concerns the trouble and confusion of a Country or Commonwealth;
and to bring her to triall upon surmise and suspicion, Numb. 5. 14, 15. &c. then much more may (men in authoritie, who must be jealous over the Commonwealth and State of a Kingdome,
and to bring her to trial upon surmise and suspicion, Numb. 5. 14, 15. etc. then much more may (men in Authority, who must be jealous over the Commonwealth and State of a Kingdom,
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when they see it in danger by troubles and tumults that arise) use such an extraordinarie manner and course of judgment in bringing men to their trialls, of whom they have a strong suspicion,
when they see it in danger by Troubles and tumults that arise) use such an extraordinary manner and course of judgement in bringing men to their trials, of whom they have a strong suspicion,
ergo it is a folly to hide our sinnes, either by deniall or dissimulation, yet we see the Devils voice and counsell to sinners is still cover, hide, flie, deny, and dissemble your sinnes; in no wayes confess it:
ergo it is a folly to hide our Sins, either by denial or dissimulation, yet we see the Devils voice and counsel to Sinners is still cover, hide, fly, deny, and dissemble your Sins; in no ways confess it:
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because twice before he had followed it with ill success, and saw he was deceived, which might have been a double caveat and fair warning to him now to beware;
Because twice before he had followed it with ill success, and saw he was deceived, which might have been a double caveat and fair warning to him now to beware;
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and therefore in that he was not moved to submission and confession of his fault, thereby they gather that this part of his confession also is against himself;
and Therefore in that he was not moved to submission and Confessi of his fault, thereby they gather that this part of his Confessi also is against himself;
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For first of all touching his word and speech, the Devill teacheth him a peece of his Sophistry, teaching him that he must needs answer, to put non causam pro causa: And secondly, in the other place he teacheth him a peece also of the Devils Rhetorick, which is called translatio criminis, a laying the fault upon another,
For First of all touching his word and speech, the devil Teaches him a piece of his Sophistry, teaching him that he must needs answer, to put non Causam Pro causa: And secondly, in the other place he Teaches him a piece also of the Devils Rhetoric, which is called translatio Criminis, a laying the fault upon Another,
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than to appeal to his mercy for favour and grace, whereas by confessing he might have had pardon, he by defending it, brought himself the more deeply into judgment,
than to appeal to his mercy for favour and grace, whereas by confessing he might have had pardon, he by defending it, brought himself the more deeply into judgement,
In which two truths confessed, the Fathers doe say, are contained the first and second degrees, which by Gods Decree should have been the two chief inducements to move men to repentance;
In which two truths confessed, the Father's do say, Are contained the First and second Degrees, which by God's decree should have been the two chief inducements to move men to Repentance;
The Prophet Samuell saith 16. 7. That God seeth not as man seeth, neither are our thoughts his thoughts, he is not moved with the like passions that we are,
The Prophet Samuel Says 16. 7. That God sees not as man sees, neither Are our thoughts his thoughts, he is not moved with the like passion that we Are,
as men of corrupt judgment doe, Jam 2. 3. 4. therefore Adams thought and conceit of his bodily nakedness which seemed unseemly to him, ought not to be taken as a rule to measure Gods thoughts,
as men of corrupt judgement do, Jam 2. 3. 4. Therefore Adams Thought and conceit of his bodily nakedness which seemed unseemly to him, ought not to be taken as a Rule to measure God's thoughts,
for seeing that nakedness is factum dei, it cannot simply displease him, or be detestable in his sight, for he saw all that he had made was passing good, nothing to be ashamed of as undecent;
for seeing that nakedness is factum dei, it cannot simply displease him, or be detestable in his sighed, for he saw all that he had made was passing good, nothing to be ashamed of as undecent;
for all his nakedness, have presented himself without shame or fear before God; for as I have shewed that nakedness of their bodies in which they were made,
for all his nakedness, have presented himself without shame or Fear before God; for as I have showed that nakedness of their bodies in which they were made,
as the nakedness of the Sun and Moon, is such a glory and beauty to them, that if any should put upon these glorious bodies, a Cloak of velvet or Cloth of gold, it would be so farre from beautifying them, that it were a blemish and disgrace undecent for them;
as the nakedness of the Sun and Moon, is such a glory and beauty to them, that if any should put upon these glorious bodies, a Cloak of velvet or Cloth of gold, it would be so Far from beautifying them, that it were a blemish and disgrace undecent for them;
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and this is the hope and expectation of the Sonnes of God, one day to enjoy that happy estate again, in which they shall want no bodily garments to cover them,
and this is the hope and expectation of the Sons of God, one day to enjoy that happy estate again, in which they shall want no bodily garments to cover them,
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Now let us come to the consequence here set down, ergo abdidi; for which we shall perceive that this is no good or right reason or consequence, which he should have inferred uppon the premisses;
Now let us come to the consequence Here Set down, ergo abdidi; for which we shall perceive that this is no good or right reason or consequence, which he should have inferred upon the premises;
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but of all his follies which are yet seen herein, it most appeareth in that which Adam here useth for his purpose, maketh most against him, in that this which he useth and challengeth for his defence and appoligie, is indeed the very occasion of his condemnation,
but of all his follies which Are yet seen herein, it most appears in that which Adam Here uses for his purpose, makes most against him, in that this which he uses and Challengeth for his defence and appoligie, is indeed the very occasion of his condemnation,
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in which God maketh this his confusion of his nakedness, wherewith he chargeth God to be the very ground of his occasion and interrogatorie, which he cannot avoid,
in which God makes this his confusion of his nakedness, wherewith he charges God to be the very ground of his occasion and interrogatory, which he cannot avoid,
NOW we are come to proceed in the judiciall part of Gods cause and manner of judgment, concerning which we have seen before, this order to have been observed.
NOW we Are come to proceed in the judicial part of God's cause and manner of judgement, Concerning which we have seen before, this order to have been observed.
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First God sent a Sergeant to arrest him, and ascite him to make his appearance to answer for that which should be laid and objected against him, in the seventh verse.
First God sent a sergeant to arrest him, and ascite him to make his appearance to answer for that which should be laid and objected against him, in the seventh verse.
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yet we see that he so confesseth it, that he traverseth the right and lawfulness of that deed done by him, which is quia and ergo, saying God was the cause of it:
yet we see that he so Confesses it, that he traverseth the right and lawfulness of that deed done by him, which is quia and ergo, saying God was the cause of it:
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but only by the act of eating the forbidden tree, so that he taketh out of his own mouth and words confested, that whereby he will make matter enough to judge and condemn him,
but only by the act of eating the forbidden tree, so that he Takes out of his own Mouth and words confested, that whereby he will make matter enough to judge and condemn him,
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as who should say, be it true which you have said, stand to the words confessed already, let us both grant and agree in this point and issue, that you know that you were naked and ashamed.
as who should say, be it true which you have said, stand to the words confessed already, let us both grant and agree in this point and issue, that you know that you were naked and ashamed.
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God asketh how he came to the knowledge of any evill, q.d. who brought thee acquainted with this knowledge of evill? there is no man in the world to teach it thee,
God asks how he Come to the knowledge of any evil, Q.d who brought thee acquainted with this knowledge of evil? there is no man in the world to teach it thee,
Ex arbore didicisti, ergo de arbore comedisti, for there was no ordinary way or means to come to this knowledge by the decree and counsell of God, either to the knowledge of evill by privation of God,
Ex arbore didicisti, ergo de arbore comedisti, for there was no ordinary Way or means to come to this knowledge by the Decree and counsel of God, either to the knowledge of evil by privation of God,
The other concluding by an invincible proof, the breach and transgression of that negative Law of God, non comedes &c. We gather necessarily thereout, that this is the right and orderly course of proceeding in upright judgment,
The other concluding by an invincible proof, the breach and Transgression of that negative Law of God, non comedes etc. We gather necessarily thereout, that this is the right and orderly course of proceeding in upright judgement,
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and this is called a course of Judgment, according to law and equity, 〈 ◊ 〉 10. 3. and as St. Paul saith, Judge aright according to Law, Acts 23. 3. of which every good & just Judge must have a speciall care.
and this is called a course of Judgement, according to law and equity, 〈 ◊ 〉 10. 3. and as Saint Paul Says, Judge aright according to Law, Acts 23. 3. of which every good & just Judge must have a special care.
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Another point of this proceeding further is, that after the party accused and arraigned hath put in his answer and pleaded not guilty, that then the Accusant doe goe forward and see the issue joyned with the Defendant,
another point of this proceeding further is, that After the party accused and arraigned hath put in his answer and pleaded not guilty, that then the Accusant do go forward and see the issue joined with the Defendant,
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It appeareth by your own confession that you knew your selfe to be naked, and you cannot deny but that you informed your selfe with that knowledge of evill,
It appears by your own Confessi that you knew your self to be naked, and you cannot deny but that you informed your self with that knowledge of evil,
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The other is probatio realis, and both of them are most necessarily required adcognitionem rei; for they must not only be caused to appeare before the Judge,
The other is Probation realis, and both of them Are most necessarily required adcognitionem rei; for they must not only be caused to appear before the Judge,
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And we may see it warrantable by Gods word and the practise of the Church, that not only a party may be caused to witness a truth before the Judge, for or against his neighbour in a matter doubtfull,
And we may see it warrantable by God's word and the practice of the Church, that not only a party may be caused to witness a truth before the Judge, for or against his neighbour in a matter doubtful,
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If I confess and tell all, wilt thou not kill me? for if the matter be capitall and concern mans life, he will not, to indanger his own life, answer no to the King:
If I confess and tell all, wilt thou not kill me? for if the matter be capital and concern men life, he will not, to endanger his own life, answer not to the King:
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because the Devill saith, Job the second chapter and the fourth verse, A skin for a skin, a man will doe or say any thing to save his life, and therefore no reason to urge a man so hardly in so high and capitall a point:
Because the devil Says, Job the second chapter and the fourth verse, A skin for a skin, a man will do or say any thing to save his life, and Therefore no reason to urge a man so hardly in so high and capital a point:
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and the proceeding of justice being weighed in this balance, in the twenty eighth chapter of Isaiah and the seventeenth verse, that is, all things being done uprightly, agreeable to this pattern of Gods proceeding, we may be sure that it is good, lawfull, and just.
and the proceeding of Justice being weighed in this balance, in the twenty eighth chapter of Isaiah and the seventeenth verse, that is, all things being done uprightly, agreeable to this pattern of God's proceeding, we may be sure that it is good, lawful, and just.
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for it is a confession extorted and wrung out of him, whereas if it had been done willingly and of his own accord, it had been far better and more acceptable.
for it is a Confessi extorted and wrung out of him, whereas if it had been done willingly and of his own accord, it had been Far better and more acceptable.
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and so to life up himself, which is most unseemly: That reall Hypocrisie in action, of which we have spoken before, consisted in two points; In volucro, & in latibulo.
and so to life up himself, which is most unseemly: That real Hypocrisy in actium, of which we have spoken before, consisted in two points; In volucro, & in latibulo.
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And this is our nature when we cannot defend our selves à toto, then we excuse us à tanto, as Adam doth, which saith you must not lay all the fault on me;
And this is our nature when we cannot defend our selves à toto, then we excuse us à tanto, as Adam does, which Says you must not lay all the fault on me;
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but rather to support and defend them as much as with modesty and honesty we could, Adam might have considered, that she heing the weaker, the first of Peter the third chapter and the seventh verse, that it had been his part to have made a buckler for her shelter and defence,
but rather to support and defend them as much as with modesty and honesty we could, Adam might have considered, that she being the Weaker, the First of Peter the third chapter and the seventh verse, that it had been his part to have made a buckler for her shelter and defence,
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for it is a thing commended in Moses Psal. 106. 23. and in David, 2 Sam. 24. 17. that they offered themselves to be punished to acquit and save others there from;
for it is a thing commended in Moses Psalm 106. 23. and in David, 2 Sam. 24. 17. that they offered themselves to be punished to acquit and save Others there from;
for to challenge God for giving this woman to him, and to come to upbraid God to the face with this, The woman which thou gavest mee made me to sinne, is another offence most intollerable.
for to challenge God for giving this woman to him, and to come to upbraid God to the face with this, The woman which thou Gavest me made me to sin, is Another offence most intolerable.
He will not be content with one excuse, but will have two strings to his bowe for fayling, that if the woman will not serve to bee his excuse, then this may.
He will not be content with one excuse, but will have two strings to his bow for failing, that if the woman will not serve to be his excuse, then this may.
There is no affinitie between God and evill, for no evill commeth neer his dwelling, est ne iniquit as apud deum? saith Saint Paul, the second to the Corrinthians the sixth chapter and the fourteenth verse, to such which thus impudently reason against God:
There is no affinity between God and evil, for no evil comes near his Dwelling, est ne iniquit as apud God? Says Saint Paul, the second to the Corinthians the sixth chapter and the fourteenth verse, to such which thus impudently reason against God:
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The way and manner of finding this out, is by inquirie, and by way of interrogations, ministring interrogations unto him for all crimes and sinnes being works of darkness;
The Way and manner of finding this out, is by inquiry, and by Way of interrogations, ministering interrogations unto him for all crimes and Sins being works of darkness;
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For this cause this duty is enjoyned by God to all Judges after two waies, the thirteenth of Deuteronomie and the fourteenth verse, ut perscrutarentur & interrogarent, that by search and diligent inquirie, the truth might be boulted out:
For this cause this duty is enjoined by God to all Judges After two ways, the thirteenth of Deuteronomy and the fourteenth verse, ut perscrutarentur & interrogarent, that by search and diligent inquiry, the truth might be bolted out:
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In the case of adultry, the fisth of Numbers and the fourteenth verse: In the matter of theft, the twenty second chapter of Exodus and the eighth verse:
In the case of adultery, the fisth of Numbers and the fourteenth verse: In the matter of theft, the twenty second chapter of Exodus and the eighth verse:
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And it is the course which may be holden in any Crime or Cause whatsoever, that upon good and sufficient presumptions and detections, they may proceed to inquire diligently,
And it is the course which may be held in any Crime or Cause whatsoever, that upon good and sufficient presumptions and detections, they may proceed to inquire diligently,
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for this is the ground and foundation on which God frameth his action against Eve. Adam saith that thou (his wife) diddest intice & perswade him to eate thereof:
for this is the ground and Foundation on which God frameth his actium against Eve. Adam Says that thou (his wife) didst entice & persuade him to eat thereof:
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Therefore the Devill careth not what excuse we alledge, though they lay the blame of their sinne upon him, he is content to beare it, rather than they should confesse their sin plainly, and make Christ their Advocate.
Therefore the devil Careth not what excuse we allege, though they lay the blame of their sin upon him, he is content to bear it, rather than they should confess their since plainly, and make christ their Advocate.
thus pride maketh men ashamed to confesse, or else so to confesse, that one may see a plain difference between the confession of a proud, and a poor humble sinner;
thus pride makes men ashamed to confess, or Else so to confess, that one may see a plain difference between the Confessi of a proud, and a poor humble sinner;
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The Judgement of our first Parents beginneth at the 7. verse, and continueth to the 22. the execution of it from the 22. verse to the end of the chapter.
The Judgement of our First Parents begins At the 7. verse, and Continueth to the 22. the execution of it from the 22. verse to the end of the chapter.
so the consideration of the goodnesse of Gods promise, which the Apostle calls the most great and 〈 ◊ 〉 promise, 2 Pet. 1. 4. whereby we are made partakers of the divine nature:
so the consideration of the Goodness of God's promise, which the Apostle calls the most great and 〈 ◊ 〉 promise, 2 Pet. 1. 4. whereby we Are made partakers of the divine nature:
Secondly, Against the Woman by good and due order, because as the Apostle puts us in minde, 1 Tim. 2. the Woman was first in the transgression, and it hath a double respect;
Secondly, Against the Woman by good and due order, Because as the Apostle puts us in mind, 1 Tim. 2. the Woman was First in the Transgression, and it hath a double respect;
as Deut. 25. ut pro mensura peccati sit poenarum modus, And that there be a difference put in having compassion, as Jude speaks in his Epistle verse 22. Therefore their offences standing upon diverse degrees;
as Deuteronomy 25. ut Pro Mensura peccati sit Poenarum modus, And that there be a difference put in having compassion, as U^de speaks in his Epistle verse 22. Therefore their offences standing upon diverse Degrees;
The first punishment and Sentence sets down the difference of Judgment which God useth here: There is the punishment consignatorie, called Virga, that is Moses rod;
The First punishment and Sentence sets down the difference of Judgement which God uses Here: There is the punishment consignatorie, called Virga, that is Moses rod;
as the rule of Justice is that contraries be punished with contraries, so nothing was more analogicall than for his pride to be thrown down with extreme abjection and humiliation;
as the Rule of justice is that contraries be punished with contraries, so nothing was more analogical than for his pride to be thrown down with extreme abjection and humiliation;
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first, loving his own ease too much, and not able to resist the temptation of the Woman alluring him, his punishment, saith Augustine for his too much safe, in not taking pains to withstand her, is labour and travail, wherein is observed a very just analogie between the sinne and the punishment.
First, loving his own ease too much, and not able to resist the temptation of the Woman alluring him, his punishment, Says Augustine for his too much safe, in not taking pains to withstand her, is labour and travail, wherein is observed a very just analogy between the sin and the punishment.
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as our Saviour Christ, John 3. 14. by the elevating of the Serpent in the wildernesse, shews there is another Serpent to be lift up, that is the Sonne of Man. By our Saviours warrant that this stretcheth,
as our Saviour christ, John 3. 14. by the elevating of the Serpent in the Wilderness, shows there is Another Serpent to be lift up, that is the Son of Man. By our Saviors warrant that this Stretcheth,
In the second place we inquire, Whether it were in Justice that that Serpent should be punished, in so much as being a bruitish Creature without understanding, he could not understand that which he was set about by the Devill? The answer is, That it was great Justice,
In the second place we inquire, Whither it were in justice that that Serpent should be punished, in so much as being a brutish Creature without understanding, he could not understand that which he was Set about by the devil? The answer is, That it was great justice,
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But that which the ancient Fathers stand most upon is this, That the body of Man, the arms and other parts and joynts of the body are nothing but the instruments of sinne,
But that which the ancient Father's stand most upon is this, That the body of Man, the arms and other parts and Joints of the body Are nothing but the Instruments of sin,
as the Apostle speaks Rom. 6. 13. The members of the body are but weapons of unrighteousnesse, We make no question but the body may be whipt or burned, the eares and hands may be cut off,
as the Apostle speaks Rom. 6. 13. The members of the body Are but weapons of unrighteousness, We make no question but the body may be whipped or burned, the ears and hands may be Cut off,
therefore God himself gave order that the golden Calf should be burnt to ashes, Deut. 9. 21. there was a Sentence executed against a thing not only void of reason, but without sense.
Therefore God himself gave order that the golden Calf should be burned to Ashes, Deuteronomy 9. 21. there was a Sentence executed against a thing not only void of reason, but without sense.
But more fully to our purpose is the judgement executed by Ezechia upon the brasen Serpent, 2 Reg. 18. 4. If that sentence might be pronounced upon that Serpent that healed those that looked upon it,
But more Fully to our purpose is the judgement executed by Hezekiah upon the brazen Serpent, 2 Reg. 18. 4. If that sentence might be pronounced upon that Serpent that healed those that looked upon it,
then without question this sentence may be executed upon the naturall Serpent that was the Devills instrument to work mans destruction, the rather if we add hereto, that God had an intent, not only to punish the Serpent,
then without question this sentence may be executed upon the natural Serpent that was the Devils Instrument to work men destruction, the rather if we add hereto, that God had an intent, not only to Punish the Serpent,
for so the other which the Prophet calls the crooked Serpent, Isay 27. and St. John calls, the old Serpent, Apoc. 12. there can no question be,
for so the other which the Prophet calls the crooked Serpent, Saiah 27. and Saint John calls, the old Serpent, Apocalypse 12. there can no question be,
but that the sentence may justly and must reach to him, that it is agreeable to equity and great reason, in as much as it was he that spake in the Serpent, that Qui in Serpente loquitur, cum Serpente maledicatur, saith Augustine, and he doth receive it in that order,
but that the sentence may justly and must reach to him, that it is agreeable to equity and great reason, in as much as it was he that spoke in the Serpent, that Qui in Serpent loquitur, cum Serpent maledicatur, Says Augustine, and he does receive it in that order,
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because in the habit of a Serpent he presumed this, as 1 Sam. 28. where the spirit that appeared in the likenesse of Samuell was called by the name of Samuell; after the same manner the Devill making his apparition in the likenesse of a Serpent, carries that name still.
Because in the habit of a Serpent he presumed this, as 1 Sam. 28. where the Spirit that appeared in the likeness of Samuel was called by the name of Samuel; After the same manner the devil making his apparition in the likeness of a Serpent, carries that name still.
the reason comprehended in these words (because thou hast done this) therefore the punishment or Sentence followeth (thou art cursed) wherein there is yet another thing to be noted before the particular handling of it,
the reason comprehended in these words (Because thou hast done this) Therefore the punishment or Sentence follows (thou art cursed) wherein there is yet Another thing to be noted before the particular handling of it,
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for if we take it spoken to the natural Serpent, he being void both of reason and speech, could render no reason, he comes only under the cause instrumentall;
for if we take it spoken to the natural Serpent, he being void both of reason and speech, could render no reason, he comes only under the cause instrumental;
as Paul saith, Rom. 2. 12. They that sinne without the Law, shall perish without the Law, as on the other side it is just, ut qui sub lege peccat sub lege pereat;
as Paul Says, Rom. 2. 12. They that sin without the Law, shall perish without the Law, as on the other side it is just, ut qui sub lege peccat sub lege pereat;
and therefore he ordeined that they should have more favour, and have their tryall, that they to whom the malice of the Devil had been prejudicial, to them the goodnesse and mercy of God should be beneficiall, that they might be saved by the goodnesse of God, that had been cast away by the envie of the Devill;
and Therefore he ordained that they should have more favour, and have their trial, that they to whom the malice of the devil had been prejudicial, to them the Goodness and mercy of God should be beneficial, that they might be saved by the Goodness of God, that had been cast away by the envy of the devil;
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But for him that was so indurate in malice, that to his power exalting himself to be like God, added this malicious and envious seeking of the fall of others, there was no hope either of pardon from God; or of amendment in him;
But for him that was so indurate in malice, that to his power exalting himself to be like God, added this malicious and envious seeking of the fallen of Others, there was no hope either of pardon from God; or of amendment in him;
and that the infernall spirits themselves might be enforced to acknowledge, that the Lord is righteous and his judgements just, Psal. 119. 137. That the judgement is just,
and that the infernal spirits themselves might be Enforced to acknowledge, that the Lord is righteous and his Judgments just, Psalm 119. 137. That the judgement is just,
Then for as much as we see this emphasis of Heaven and Earth, it should make us consider the greatnesse of sinne, which moved the son of God not only to take our flesh,
Then for as much as we see this emphasis of Heaven and Earth, it should make us Consider the greatness of sin, which moved the son of God not only to take our Flesh,
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but to shed his blood also even for this hoc: That men would remember when they sin that they are about a hoc that brought all the curses which followed after;
but to shed his blood also even for this hoc: That men would Remember when they sin that they Are about a hoc that brought all the curses which followed After;
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so it serveth for distinction, As if God should say another thing, Thou hast done, but because thou hast done this, therefore the sentence is come upon thee, Thou thoughtest in thy self to make thy self equall with God, Isay 14. and because thou hast done that, that is come upon thee which Christ saith, Matth. 25. Ever lasting fire is prepared for thee:
so it serves for distinction, As if God should say Another thing, Thou hast done, but Because thou hast done this, Therefore the sentence is come upon thee, Thou thoughtest in thy self to make thy self equal with God, Saiah 14. and Because thou hast done that, that is come upon thee which christ Says, Matthew 25. Ever lasting fire is prepared for thee:
First, then he is maledictus, and the reason is quia maledixerat, maledictio doth in justice befall him, quia loquutus est malè, as you may see in the five verses before, not that God had done it,
First, then he is Maledictus, and the reason is quia maledixerat, Malediction does in Justice befall him, quia loquutus est malè, as you may see in the five Verses before, not that God had done it,
Now in regard of the second, which is in the 15. verse, That he should goe upon his bellie, for as much as he doth take upon him to exalt himself, Isay 14. And for that he tells Eve, If yee eat of it, eritis sicut Dii, therefore he is cast down:
Now in regard of the second, which is in the 15. verse, That he should go upon his belly, for as much as he does take upon him to exalt himself, Saiah 14. And for that he tells Eve, If ye eat of it, You will be sicut Gods, Therefore he is cast down:
for his temptation was, that they should eat of the forbidden fruit now cibi prohibita poena is, that he that lusts after that he should not eat, shall be forced to eat that he would not, as Augustine saith:
for his temptation was, that they should eat of the forbidden fruit now cibi Prohibita poena is, that he that Lustiest After that he should not eat, shall be forced to eat that he would not, as Augustine Says:
In Psal. 106. they that long for meat which they ought not to desire, shall be punished with eating that which their soul most abhorreth, that is for the equity kept in the three branches of this Sentence.
In Psalm 106. they that long for meat which they ought not to desire, shall be punished with eating that which their soul most abhorreth, that is for the equity kept in the three branches of this Sentence.
and ever shall be the fruit of it, therefore called the Revenues of sinne, Prov. 12. 16. and the wages of sinne, Rom. 6. that is, there was an evill in him,
and ever shall be the fruit of it, Therefore called the Revenues of sin, Curae 12. 16. and the wages of sin, Rom. 6. that is, there was an evil in him,
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first to speak evill of that partie in whom was noe evill, and so malum ad se malum trahit, one evil brings another, the Serpents evil speaking is the cause that evill is spoken of him;
First to speak evil of that party in whom was no evil, and so malum ad se malum trahit, one evil brings Another, the Serpents evil speaking is the cause that evil is spoken of him;
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but he was wiser, and said, How shall I cursewhere the Lord blesseth? but it is otherwise when Noah a just man 〈 ◊ 〉 Canaan, Gen. 9. And when Elisha cursed the Children that called him baldhead, 2 Reg. 24. they were cursed indeed,
but he was Wiser, and said, How shall I cursewhere the Lord Blesses? but it is otherwise when Noah a just man 〈 ◊ 〉 Canaan, Gen. 9. And when Elisha cursed the Children that called him baldhead, 2 Reg. 24. they were cursed indeed,
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The other poynt is this, That God shews us plainly that there are in 〈 ◊ 〉 many and diverse degrees, in that he saith not only, he is cursed, but cursed above all Cattel and every Beast of the field;
The other point is this, That God shows us plainly that there Are in 〈 ◊ 〉 many and diverse Degrees, in that he Says not only, he is cursed, but cursed above all Cattle and every Beast of the field;
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then as 〈 ◊ 〉 speaks, Matth. 23. 33. The Serpents, the generation, of 〈 … 〉 should they escape the damnation of Hell? Thirdly, we say 〈 … 〉 so in respect of every beast, both wilde and tame, they doe both 〈 ◊ 〉 & reversari serpenti, not only man,
then as 〈 ◊ 〉 speaks, Matthew 23. 33. The Serpents, the generation, of 〈 … 〉 should they escape the damnation of Hell? Thirdly, we say 〈 … 〉 so in respect of every beast, both wild and tame, they do both 〈 ◊ 〉 & reversari serpenti, not only man,
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so there is in 〈 ◊ 〉 that natural curse above all other, but that is not so much 〈 … 〉 as the other, the verefying of it in the mysticall and 〈 … 〉, in whom is such evil and mischief that Christ 〈 … 〉 him evil it self,
so there is in 〈 ◊ 〉 that natural curse above all other, but that is not so much 〈 … 〉 as the other, the verifying of it in the mystical and 〈 … 〉, in whom is such evil and mischief that christ 〈 … 〉 him evil it self,
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and having evil in 〈 … 〉 man 〈 … 〉 in so much as the wicked and ungodly doe curse him, 〈 ◊ 〉 〈 ◊ 〉 even they that are the children of the curse, as Jude 〈 … 〉 is none, be he never so the Devils child,
and having evil in 〈 … 〉 man 〈 … 〉 in so much as the wicked and ungodly do curse him, 〈 ◊ 〉 〈 ◊ 〉 even they that Are the children of the curse, as U^de 〈 … 〉 is none, be he never so the Devils child,
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Thirdly, Maledictus prae, this curse takes deeper root in him than in any other Creature, as his evill is in a further manner in him than in any other;
Thirdly, Maledictus Prae, this curse Takes Deeper root in him than in any other Creature, as his evil is in a further manner in him than in any other;
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nay it is a shame to speak the things that are done of them in secret, by the instigation of Sathan and malice of the Devils wrath, Ephes. 5. 12. and the beasts never banded themselves together with weapons to fight as men doe,
nay it is a shame to speak the things that Are done of them in secret, by the instigation of Sathan and malice of the Devils wrath, Ephesians 5. 12. and the beasts never banded themselves together with weapons to fight as men do,
The last point is that which the ancient Fathers set down upon this division, that God puts down and names both these beasts that man hath service of;
The last point is that which the ancient Father's Set down upon this division, that God puts down and names both these beasts that man hath service of;
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and as we know in his livelie temples wherein he dwells, as Sorcerers and such, he shews himself sometime in them Jumentum, a tame beast to help and serve man,
and as we know in his lively Temples wherein he dwells, as Sorcerers and such, he shows himself sometime in them Jumentum, a tame beast to help and serve man,
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THE breefe of his divisions upon the Text were, That this was Gods just Judgement upon Eve in this Sentence upon her, which the Fathers very briefly and aptly expresse by these two words, parêre & parere, that shee should bring forth with payne, and obey;
THE brief of his divisions upon the Text were, That this was God's just Judgement upon Eve in this Sentence upon her, which the Father's very briefly and aptly express by these two words, parêre & parere, that she should bring forth with pain, and obey;
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for whereas shee tooke upon her to have more knowledg than her husband, and by her meanes hee was seduced from his obedience, shee shall bee obedient to her husband;
for whereas she took upon her to have more knowledge than her husband, and by her means he was seduced from his Obedience, she shall be obedient to her husband;
For the sorrow of Child-bearing, in the Psalmes, and throughout the Prophets, the greatest sorrow is compared to a womans laboring with childe, which is so great that many a one dyeth of it,
For the sorrow of Childbearing, in the Psalms, and throughout the prophets, the greatest sorrow is compared to a woman's labouring with child, which is so great that many a one Dies of it,
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as did Rachell, Gen. 25. 18. never was childe borne without pain, according to that old verse, Nascitur haud sine vae, fuerit qui filius Evae. But here God sheweth even in judgement his mercy;
as did Rachel, Gen. 25. 18. never was child born without pain, according to that old verse, Nascitur haud sine vae, fuerit qui filius Evae. But Here God shows even in judgement his mercy;
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for when the childe is once borne, the payne is forgotten, but barrennesse is to her a continual grief, in the 30 of Genesis vers. 1. When Rachell saw shee was barren,
for when the child is once born, the pain is forgotten, but Barrenness is to her a continual grief, in the 30 of Genesis vers. 1. When Rachel saw she was barren,
So it is a Sentence of Justice mingled with Lenity, the punishment is not with rig or but with indulgence, it is tanquam fraenum, non flagellum, as a bridle rather to check,
So it is a Sentence of justice mingled with Lenity, the punishment is not with rig or but with indulgence, it is tanquam fraenum, non flagellum, as a bridle rather to check,
for Candace Queene of the cast, and Sabaes Queene are commended, nay it is Gods owne Law, Numb. 27. 8. That if a man die without a sonne, his inheritance shall fall to his daughter,
for Candace Queen of the cast, and Sabaes Queen Are commended, nay it is God's own Law, Numb. 27. 8. That if a man die without a son, his inheritance shall fallen to his daughter,
then the daughter of a King is not barred government, which is her inheritance; but oeconomicall subjection here is chiefly understood, that made Sara call her husband Lord.
then the daughter of a King is not barred government, which is her inheritance; but economical subjection Here is chiefly understood, that made Sarah call her husband Lord.
In the first of Ester you see Vasbti the Queene punished because shee would not obey Ahashuerus the great King of Persia, a great Monarch, shee came not when hee sent for her, advice was taken how shee should bee punished for her disobedience, this offence was not only against the King,
In the First of Ester you see Vasbti the Queen punished Because she would not obey Ahasuerus the great King of Persiam, a great Monarch, she Come not when he sent for her, Advice was taken how she should be punished for her disobedience, this offence was not only against the King,
but by example against the Princes and People, for in the seventeenth verse of that Chapter, This example among other women shall make them despise their husbands, and therefore a solemne Sentence was pronounced against her That shee should bee divorced and deposed, the end of which Decree was,
but by Exampl against the Princes and People, for in the seventeenth verse of that Chapter, This Exampl among other women shall make them despise their Husbands, and Therefore a solemn Sentence was pronounced against her That she should be divorced and deposed, the end of which decree was,
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as appeareth in the end of that Chapter, That all the women through that huge Monarchy should doe their husbands honor both great and small, and further the King sent forth his Letters to every People after their language That every man should beare rale in his own house:
as appears in the end of that Chapter, That all the women through that huge Monarchy should do their Husbands honour both great and small, and further the King sent forth his Letters to every People After their language That every man should bear rale in his own house:
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Esther her selfe was example of this, who worshipped with reverence her King, shee must bee subject unto man in regard of her weakenesse and infirmities, as Paul speaketh in the Corinthians, Woman is not her selfe, her own,
Esther her self was Exampl of this, who worshipped with Reverence her King, she must be Subject unto man in regard of her weakness and infirmities, as Paul speaks in the Corinthians, Woman is not her self, her own,
this is the Mercy, that though hee shall rule her, yet they both shall rule their houshold, hee shall rule her not as a King his subject or a Lord his slave, not in feare but in love.
this is the Mercy, that though he shall Rule her, yet they both shall Rule their household, he shall Rule her not as a King his Subject or a Lord his slave, not in Fear but in love.
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Adamo verò dixit, Quia auscultavisti voci uxoris tuae, & comedisti de fructu arboris illius quo interdixeram tibi, dicendo, ne comedas ex isto: maledicta esto terra propter te;
Adam verò dixit, Quia auscultavisti voci uxoris tuae, & comedisti de fructu arboris Illius quo interdixeram tibi, dicendo, ne comedas ex isto: maledicta esto terra propter te;
SAint Chrisostome writing upon this place, saith sedet Judex, non surgit, God who is the Judge sitteth still and riseth not, he continueth his Court and give•h not over till he hath given judgement upon all the offenders:
SAint Chrysostom writing upon this place, Says sedet Judge, non Surgit, God who is the Judge Sitteth still and Riseth not, he Continueth his Court and give•h not over till he hath given judgement upon all the offenders:
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In which sentence are conteined two parts, the one is the fault contained in the beginning of this verse, the other is the penaltie contained in the end of the 17. vorse to the end of the 19. verse.
In which sentence Are contained two parts, the one is the fault contained in the beginning of this verse, the other is the penalty contained in the end of the 17. vorse to the end of the 19. verse.
so that in justice God will say to Adam ex ore tuo te judico, I will judge thee even out of thine own mouth thou evill Servant, Luke 19. 22. Particularly, In the fault are two parts or branches, first there is an inordinate consent, the other a disordinate act:
so that in Justice God will say to Adam ex over tuo te Judico, I will judge thee even out of thine own Mouth thou evil Servant, Lycia 19. 22. Particularly, In the fault Are two parts or branches, First there is an inordinate consent, the other a disordinate act:
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Touching the first, The giving eare to the voyce of his wife, it is nothing unlesse it bee accompanied with another circumstance, hee may heare the voyce of his wife,
Touching the First, The giving ear to the voice of his wife, it is nothing unless it be accompanied with Another circumstance, he may hear the voice of his wife,
In the second of the Kings the fift chapter and thirteenth verse, the Master must hear the voyce of the Servant, in reason, If the Prophet (saith Naamans servant to Naaman ) had commanded thee a great thing wouldst thou not have done it? how much rather when hee saith to thee but this, Wash and be cleane? and there Naaman heard the voyce of his servant;
In the second of the Kings the fift chapter and thirteenth verse, the Master must hear the voice of the Servant, in reason, If the Prophet (Says Naamans servant to Naaman) had commanded thee a great thing Wouldst thou not have done it? how much rather when he Says to thee but this, Wash and be clean? and there Naaman herd the voice of his servant;
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so the fault is disobedience to God which is not alone, but is accompanied with another fault called Ignavia, negligence, carelesness, not regarding Gods Commandement.
so the fault is disobedience to God which is not alone, but is accompanied with Another fault called Ignavia, negligence, carelessness, not regarding God's Commandment.
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It was no excuse to Joab that he had Davids letters to murther Urias, as it is 2 Sam. 11. 14. nor Solomons Idolatry was not to be excused because he was perswaded thereunto by his Wives:
It was no excuse to Joab that he had Davids letters to murder Urias, as it is 2 Sam. 11. 14. nor Solomons Idolatry was not to be excused Because he was persuaded thereunto by his Wives:
The Second Circumstance in this act of sin is to doe it though charge were given before to the contrary with pain of death, in the 17. of the former Chapter, It was otherwise with Paul, 2 Cor. 15. he remembreth their obedience to be with fear and trembling:
The Second Circumstance in this act of since is to do it though charge were given before to the contrary with pain of death, in the 17. of the former Chapter, It was otherwise with Paul, 2 Cor. 15. he Remember their Obedience to be with Fear and trembling:
Adams neglect to suffer an Inferiour to prevail against God, is punished with labour, for labour is poena ignaviae, and Mans ingratitude to God is punishment with the Earths ingratitude to Man;
Adams neglect to suffer an Inferior to prevail against God, is punished with labour, for labour is poena ignaviae, and men ingratitude to God is punishment with the Earth's ingratitude to Man;
meat and cloathing must of necessity be had, according to that of the Wise man, Preacher 6. 7. all the labour of man is for his mouth, and the 16. of the Proverbs and the 26. is to like purpose:
meat and clothing must of necessity be had, according to that of the Wise man, Preacher 6. 7. all the labour of man is for his Mouth, and the 16. of the Proverbs and the 26. is to like purpose:
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but after the waters had taken away by over much moisture the strength that was in hearbs and bread, God gave them then other meats & drinks of strength, in the 9. Chapter of this Book 20. Noah planted Vineyards, and drunk the wine thereof:
but After the waters had taken away by over much moisture the strength that was in herbs and bred, God gave them then other Meats & drinks of strength, in the 9. Chapter of this Book 20. Noah planted Vineyards, and drunk the wine thereof:
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These two wereable to strengthen mans hart, as it is said of the one, Psalm. 104 15. So long as Adam was obedient unto God the earth yeelded all aboundance without travell of it self;
These two wereable to strengthen men heart, as it is said of the one, Psalm. 104 15. So long as Adam was obedient unto God the earth yielded all abundance without travel of it self;
The second thing is the Cause of the Curse, for thy sake. In the 3. of Habakkuk 8. The question is, whether God were angrie against the Rivers, the Floods,
The second thing is the Cause of the Curse, for thy sake. In the 3. of Habakkuk 8. The question is, whither God were angry against the rivers, the Floods,
his obedience to God drawes the obedience of Plants, Trees, Beasts, and all the Elements unto him 〈 ◊ 〉 during his obedience all Creatures are serviceable unto him;
his Obedience to God draws the Obedience of Plants, Trees, Beasts, and all the Elements unto him 〈 ◊ 〉 during his Obedience all Creatures Are serviceable unto him;
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The originall world of mans integrity was a Mirrour, for the ancient Fathers are of minde that the Sun was more clear, the waters more pleasant, the earth more fruitfull, all things more perfect;
The original world of men integrity was a Mirror, for the ancient Father's Are of mind that the Sun was more clear, the waters more pleasant, the earth more fruitful, all things more perfect;
Thistles grew instead of wheat, and cockle in stead of barley, and as it is in the hundred and seventh Psalme and the thirty fourth verse, God hath turned a fruitfull land into barrennesse, the cause is given, because of the wickednesse of the 〈 ◊ 〉.
Thistles grew instead of wheat, and cockle in stead of Barley, and as it is in the hundred and seventh Psalm and the thirty fourth verse, God hath turned a fruitful land into Barrenness, the cause is given, Because of the wickedness of the 〈 ◊ 〉.
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In the twenty sixth of Leviticus, the eighteenth, twenty fourth and twenty eighth verses, God saith, If they will not obey for love nor for feare, hee will punish them seven times more according to their sinnes,
In the twenty sixth of Leviticus, the eighteenth, twenty fourth and twenty eighth Verses, God Says, If they will not obey for love nor for Fear, he will Punish them seven times more according to their Sins,
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The causes must bee distinguished, the earth, of it selfe, before was fruitfull, now of it self it is infertile, because the Creature Man is subject to vanity, in the eighth of the Romans and the twentieth verse,
The Causes must be distinguished, the earth, of it self, before was fruitful, now of it self it is infertile, Because the Creature Man is Subject to vanity, in the eighth of the Romans and the twentieth verse,
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for according to the sixth of the Hebrews and the eighth verse, The field that beareth thorns and thistles is neer unto cursing, whose end is to be burned:
for according to the sixth of the Hebrews and the eighth verse, The field that bears thorns and thistles is near unto cursing, whose end is to be burned:
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And here if great labour will not serve greater must be added, harder labour must be used, it must be labor sudoris; if thou wilt have hearbs for thy meat only smaler labour will serve,
And Here if great labour will not serve greater must be added, harder labour must be used, it must be labour sudoris; if thou wilt have herbs for thy meat only smaller labour will serve,
this is the yoke of the sins of Adam. God in punishing the Israelites will remember the land which he gave them, Leviticus 26. 42. and they must suffer the punishment of their iniquitie;
this is the yoke of the Sins of Adam. God in punishing the Israelites will Remember the land which he gave them, Leviticus 26. 42. and they must suffer the punishment of their iniquity;
yea, when you shall remember your own wickedness, yee shall judge your selves worthy destruction for your iniquitie, in the thirty sixth of Ezekiel and the thirty first:
yea, when you shall Remember your own wickedness, ye shall judge your selves worthy destruction for your iniquity, in the thirty sixth of Ezekielem and the thirty First:
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and make us a Sermon, telling they should not have grown there but for us, the earth should not have been cursed with barreness but for our wickedness: if the thorn prick;
and make us a Sermon, telling they should not have grown there but for us, the earth should not have been cursed with Barrenness but for our wickedness: if the thorn prick;
God hath left five signes of his mercie in this sentence, which the ancient Fathers term vestigia miserantis gratiae, impressions of Gods mercifull favour.
God hath left five Signs of his mercy in this sentence, which the ancient Father's term vestigia miserantis Gratiae, impressions of God's merciful favour.
and the sweat is but an easie sweat of the face, not like Christs sweat in his prayer, the twenty second of Luke the fourty fourth verse, which was like drops of blood trickling down to the ground.
and the sweat is but an easy sweat of the face, not like Christ sweat in his prayer, the twenty second of Lycia the fourty fourth verse, which was like drops of blood trickling down to the ground.
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but that man for all his sinne, yet with his labour shall make the earth fruitfull, in my opinion is a great mercy, which I ground out of the one hundred twenty eighth Psalme: when thou eatest the labour of thy hands, saith David, thou shalt be blessed,:
but that man for all his sin, yet with his labour shall make the earth fruitful, in my opinion is a great mercy, which I ground out of the one hundred twenty eighth Psalm: when thou Eatest the labour of thy hands, Says David, thou shalt be blessed,:
God in mercy sendeth rain to water the earth, what to doe? Isaiah telleth you in his 55. chapter and 10. verse, to give not only bread to the eater but even seed to the sower:
God in mercy sends rain to water the earth, what to do? Isaiah Telleth you in his 55. chapter and 10. verse, to give not only bred to the eater but even seed to the sour:
this is mercy, I say, to terme that mans which is Gods. Lastly, this labour hath a date and an end, it hath tempus refrigerii; upon the amending your lives, God will put away your sinnes,
this is mercy, I say, to term that men which is God's Lastly, this labour hath a date and an end, it hath Tempus refrigerii; upon the amending your lives, God will put away your Sins,
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for according to that of Paul, Romans 6. 2. The Law of life which is in Christ Jesus, hath freed me from the Law of sinne and of death, so that sinne is the cause of death. Hence sprung the Pelagian heresie;
for according to that of Paul, Romans 6. 2. The Law of life which is in christ jesus, hath freed me from the Law of sin and of death, so that sin is the cause of death. Hence sprung the Pelagian heresy;
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and as Paul, in the first to the Corinthians the fifteenth chapter and the twenty sixth verse, saith, That the last enemie that Christ should destroy was death;
and as Paul, in the First to the Corinthians the fifteenth chapter and the twenty sixth verse, Says, That the last enemy that christ should destroy was death;
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but when, as it is in the third of Jonah and the eighth, they returned by repentance from their evill waies, God shewed mercie and they were not destroyed.
but when, as it is in the third of Jonah and the eighth, they returned by Repentance from their evil ways, God showed mercy and they were not destroyed.
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The Heavens send down the dew from above to moisten the Earth, Isaiah 45. 8. It is the spirit of God that giveth the moisture to beliefe, John 7. 39. If that be taken away we are but dust.
The Heavens send down the due from above to moisten the Earth, Isaiah 45. 8. It is the Spirit of God that gives the moisture to belief, John 7. 39. If that be taken away we Are but dust.
There are those that escape the first part of this punishment of Adam, that live not in the sweat of their face, qui non vivunt ex labore sudoris, there are those that live at ease and yet fare daintily, that have aboundance and take no pains, that lie upon their Beds as the door turneth upon his hinges, Proverbs 26. 14. But though they escape that part of the Sentence, this part takes hold of all, for all must die;
There Are those that escape the First part of this punishment of Adam, that live not in the sweat of their face, qui non Vivunt ex labour sudoris, there Are those that live At ease and yet fare daintily, that have abundance and take no pains, that lie upon their Beds as the door turns upon his hinges, Proverbs 26. 14. But though they escape that part of the Sentence, this part Takes hold of all, for all must die;
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this is universall this is certain Statutum est, it is a Statute and a Law that all must die, from the first to the last Adam, the fift to the Romans the fifteenth.
this is universal this is certain Statutum est, it is a Statute and a Law that all must die, from the First to the last Adam, the fift to the Romans the fifteenth.
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What man liveth and shall not see death? shall he deliver his soul from the grave? Though God hath said to Kings and Princes and Judges of the earth, yee are Gods and Children of the Almighty,
What man lives and shall not see death? shall he deliver his soul from the grave? Though God hath said to Kings and Princes and Judges of the earth, ye Are God's and Children of the Almighty,
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Isaack though he were old and neer his death, yet in the twenty seventh of Genesis and the second he said, senex sum & diem mortis nescio, I am now old and know not the day of my death.
Isaac though he were old and near his death, yet in the twenty seventh of Genesis and the second he said, senex sum & diem mortis nescio, I am now old and know not the day of my death.
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Death is pronounced upon all, but a flaming fire and vengeance belongeth only to the ungodly, the second to the Thessalonians, the first chapter and the eighth and ninth verses.
Death is pronounced upon all, but a flaming fire and vengeance belongeth only to the ungodly, the second to the Thessalonians, the First chapter and the eighth and ninth Verses.
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for as the Wise-man speaketh in the seventh chapter and the seventeenth verse The vengeance of the wicked is fire and 〈 ◊ 〉; this bitterness must be alayed;
for as the Wiseman speaks in the seventh chapter and the seventeenth verse The vengeance of the wicked is fire and 〈 ◊ 〉; this bitterness must be allayed;
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Christ delivereth them from the fear of death (that is Gods anger) that all their life were subject to bondage, the second to the Hebrews and the fifteenth:
christ Delivereth them from the Fear of death (that is God's anger) that all their life were Subject to bondage, the second to the Hebrews and the fifteenth:
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This is joy to us even in death, that Christ will change this vile body, that it may be fashioned like his glorious body, the third to the Philipians and the twenty first,
This is joy to us even in death, that christ will change this vile body, that it may be fashioned like his glorious body, the third to the Philippians and the twenty First,
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Now in the verie words of the Sentence are implied two sorts of this delay: Donec implieth that they shall labour untill; then untill implieth no eternity:
Now in the very words of the Sentence Are implied two sorts of this Delay: Donec Implies that they shall labour until; then until Implies no eternity:
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The other part of the delay is the chiefest, which is the consideration, that there is an exemption of death from the best part of man a qualifying of the punishment;
The other part of the Delay is the chiefest, which is the consideration, that there is an exemption of death from the best part of man a qualifying of the punishment;
This gave comfort to Adam that he had thus well escaped, that in the very next verse he calleth his Wife with joy Hevah, which is the Mother not of the dead but of the living,
This gave Comfort to Adam that he had thus well escaped, that in the very next verse he calls his Wife with joy Hevah, which is the Mother not of the dead but of the living,
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for Hevah is mater viventium. In the twentieth of Luke the thirty seventh and thirty eighth verses, The Lord is called the God of Abraham, of Isaac, and of Jacob;
for Hevah is mater viventium. In the twentieth of Lycia the thirty seventh and thirty eighth Verses, The Lord is called the God of Abraham, of Isaac, and of Jacob;
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the godly wish for death to rest from their labours the wicked wish for death that live in torment, which is great, Revelations 9. 6. The gates of death are mentioned in the Psalmes; and in the seventh of the Proverbs and the twenty seventh;
the godly wish for death to rest from their labours the wicked wish for death that live in torment, which is great, Revelations 9. 6. The gates of death Are mentioned in the Psalms; and in the seventh of the Proverbs and the twenty seventh;
in the one is mention of umbra mortis, in the other corpus mortis; they are to be delayed, with the 9. of Marke, the 1. where it is said, that some there are that shall not taste of death, till they have seen the Kingdome of God come with power:
in the one is mention of umbra mortis, in the other corpus mortis; they Are to be delayed, with the 9. of Mark, the 1. where it is said, that Some there Are that shall not taste of death, till they have seen the Kingdom of God come with power:
for by the first return the body returneth from dust to dust, but the second is from dust to glorie, which is a return not of the soul, but of the body also;
for by the First return the body returns from dust to dust, but the second is from dust to glory, which is a return not of the soul, but of the body also;
There is nothing in the grave whither thou goest, Preacher 9. 11. Quid ergo attollis cervicem in pulverem reversuram? this is a means to learn humility, learn of your selves what you are and then be humble.
There is nothing in the grave whither thou goest, Preacher 9. 11. Quid ergo attollis cervicem in pulverem reversuram? this is a means to Learn humility, Learn of your selves what you Are and then be humble.
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remember thy own frailty and be not proud, for God knoweth whereof we be made, he remembreth we are but dust, Psal. 103. 14. The second use is out of pulvis in pulverem, dust to dust.
Remember thy own frailty and be not proud, for God Knoweth whereof we be made, he Remember we Are but dust, Psalm 103. 14. The second use is out of Pulvis in pulverem, dust to dust.
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The Tents and Tabernacle are taken away, therefore (with Abraham ) Wee must looke for a City having a foundation, whose builder and maker is God, the eleventh of the Hebrews, and the tenth verse.
The Tents and Tabernacle Are taken away, Therefore (with Abraham) we must look for a city having a Foundation, whose builder and maker is God, the eleventh of the Hebrews, and the tenth verse.
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before wee returne to dust, that so wee may returne againe from dust 〈 ◊ 〉 God, let men bee alwaies ready, spend not thy daies with the wicked that goe suddenly down to the grave, the twenty first of Job and the thirteenth;
before we return to dust, that so we may return again from dust 〈 ◊ 〉 God, let men be always ready, spend not thy days with the wicked that go suddenly down to the grave, the twenty First of Job and the thirteenth;
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We must return to God per poenitentiam. Let it not be thought incredible that God should raise again the dead, the twenty sixth of the Acts and the eighth, the first of Jea. and the eighth.
We must return to God per poenitentiam. Let it not be Thought incredible that God should raise again the dead, the twenty sixth of the Acts and the eighth, the First of Jew. and the eighth.
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The Fathers upon this place say that dust is our beginning, and if we doe not obey God, by fire we shall be turned into ashes, ashes will be our ending:
The Father's upon this place say that dust is our beginning, and if we do not obey God, by fire we shall be turned into Ashes, Ashes will be our ending:
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the name of Sarai was turned to Sarah, the seventeenth of Genesis and the fifteenth verse, as of Jacob by the Angell into Israel, the two and thirtith chapter and the twenty eighth verse:
the name of Sarai was turned to Sarah, the seventeenth of Genesis and the fifteenth verse, as of Jacob by the Angel into Israel, the two and Thirtieth chapter and the twenty eighth verse:
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shee is a mother of life, in regard of this life, for that her birth is not of an abortive it is a blessednesse, production and education are in regard of this life, that of the twenty ninth chapter and one and twentith verse is, that of this life my terme is ended.
she is a mother of life, in regard of this life, for that her birth is not of an abortive it is a blessedness, production and education Are in regard of this life, that of the twenty ninth chapter and one and Twentieth verse is, that of this life my term is ended.
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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.
David in the twenty seventh Psalm and the thirteenth verse, Should have sainted but that he believed to see the Goodness of God in the land of the living.
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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:
He that doth the commandments shall live, not a Mortal but an immortal life, the Covenant of life to the Priests and People in the Levitical law is that life:
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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,
that he is life, and he that Believeth in him though he mere dead yet shall he live, and in the very nature of the word it self is a double being, the one temporal, the other permanent, which is expressed in the original by difference of one Letter, Hagab and Havah, all have the Common life,
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 hath his book where he Writeth the living, the thirty second chapter of Exodus and the thirty second verse, there is a book of life, the sixty ninth Psalm and the twenty ninth verse.
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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;
In the sixth of Saint Johns Gospel the sixty third verse, The words christ spoke Are Spirit and life, and again in the sixty eighth verse of the same chapter, Peter Says to him, thou hast the words of Eternal life;
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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.
It is observed by the Greek Father's that the seventy Interpreters did put down Hevah under the same Letter Evangelium, which is good tidings, this word is the abstract of the Eternal 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,
In the First to the Corinthians, the fifteenth chapter and the forty fifth verse, the First man Adam was a living soul, the last Adam was a quickening Spirit, a living Soul is in it self, a quickening Spirit is unto Others, in the word was life, the First of Saint Johns Gospel and the fourth verse,
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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 in the First Epistle of Saint John the First chapter and the First verse, christ was the word of life, and life it self, verbum vitae, & vita, hence we receive Grace Here and hereafter:
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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.
God hath given to his son power over all Flesh, that he should give Eternal life to all them that believe in him, the seventeenth of Saint John and the First verse.
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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;
but of woman, Therefore he still Keepeth his own name, but changes her name from 〈 ◊ 〉 to Eve, saying with himself I am Adam still, from me is nothing but earth, but from the Promise made by God to the woman he gives her the name of Hevah, and from Hevah he gives 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 the Father's gather out of the First of the Corinthians, the fifteenth chapter and the one and Twentieth verse, That by Adam Come death, he is pater morientium, but by the Promise of christ in this name, she is mater viventium, the mother of the living;
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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;
but by Hevah is promise of Grace, and though we, 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 he that raises the needy out of the dust, according to the hundred and thirteenth Psalm and the seventh verse, this is it that made Paul, the second to the Galatians and the Twentieth verse, to say, That I live, yet not I but christ that lives in me;
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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,
so out of this name is a work of charity to Comfort us and Eve her self that was dejected and miserably plunged in sorrow by seeing she had cast down her self and all mankind by her since, making her, by her new name, partaker of God's love and charity, this Charity is not contained in Eve alone,
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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,
Abraham had great Comfort, the twelfth chapter and the third verse, that omnes gentes, all the nations of the earth in him should be blessed, the eighteenth of the same chapter and the eighteenth verse,
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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;
and the two and Twentieth chap er and the eighteenth verse, but this promise of all blessedness was that in her, omnes viventes, all living should be blessed;
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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,
Therefore Adam by this name did Comfort himself, his wife, and all Others in their misery's, in that we must be not only the seed of nature by her First name,
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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,
and God mingleth mercy with judgement, and Joineth Provision with punishment, according to that of the seventy eighth Psalm and the twenty ninth verse, this favour God vouchsafeth,
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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;
The Sun shines on the good and on the bad, the rain falls on the just and the unjust, the fifth of Matthew and the fourty fifth, he is kind nnto the unkind, in the sixth of Lycia and the thirty fift;
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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;
Secondly, he extendeth his providence not only to Sinners but even to the bodies of Sinners, which is showed in his providence before for the belly, and Here for the back;
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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;
yea God's providence Goes further than for the belly and back, for by it all the hairs of the head Are numbered, the tenth of Matthew and the thirtieth;
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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;
and capacity to make and shape apparel; he was not the Workman himself. In the seventh verse before they made themselves Breeches of Fig leaves to cover their nakedness;
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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.
In the First of Samael 15. 15. Saul in his own conceit Thought he had done well, to save the best of the Sheep and Oxen. That apparel that Adam made was cold and could not hold.
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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:
though wicked Cham will discover it. The brutish Savages respect not their nakedness: The Sect of the Cynics and the Adamites were shameless of their shame:
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:
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:
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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.
Saint Jerome upon this place, Says, that it is opposite unto this use or First Institution of apparel to make it nidum Luxuriae, a nest for lasciviousness.
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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;
Saint Paul, in the second to the Corinthians the eleventh chapter and the twenty seventh verse, among other misery's Reckoneth cold and nakedness; and as it is in the fifth of the Lamentations and the tenth, the Prophet speaks heat makes the skin black as an oven, so these clothes defended the skin from the offence of all weather;
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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;
God hath given us more understanding than the beasts, and more Wisdom than the fowls of Heaven, the thirty fifth of Job and the eleventh The second thing is the quality of the apparel, which is the First that God gave to Man, which they wear for his livery;
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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:
and now men consume their days in vanity, as it is in the 78. Psalm and the 33; before plainness was sufficient, but now cutting and imbroiderie and needlework on both sides, nothing will suffice:
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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;
the simplicity of apparel was from Paradise, but the pride of apparel seems by that place to be from Babylon. The sumptuousness of apparel leads men into sundry tentations, the First to Timothy, the sixth and the eight verse;
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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.
yet it busieth the mind with vain thoughts, and hindereth charitable works; for often that too is bestowed upon vanity, which might better be bestowed in charity.
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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:
For those that went up and down in Sheep skins and Goats skins, were such quibus non Dignus erat World, of whom the world was not worthy, the eleventh to the Hebrews the thirty seventh:
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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.
But he, in the sixteenth of Saint 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.
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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;
Solomon in his Canticles Says, That the Kings daughter is beautiful within, God respecteth the inward heart more than the outward show, 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.
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.
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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.
If they were God's 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.
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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;
He might have taken the hair of the Cammel, or the wool of the Sheep, but the covering him with skins does teach him humility to exalt him to glory;
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,
hereby he hath to deject him in four regards, the First is, That by sin he lay open, in that he was After thus covered, it put him in mind of his sin,
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.
and so Adams nakedness in his innocence was best without apparel, The just man shall shine like the Sun in the Kingdom of his father, the thirteenth of Matthew the fourty third verse.
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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;
Thirdly, Go to the brutus beasts, and wear their skins, and by looking on them Learn that if thou Hadst been obedient, thou Hadst not need of such clothing;
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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,
Now touching the nakedness of the soul, and the covering thereof spiritually, hereto may be applied that of the sixteenth of Ezekielem the seventh verse, Jerusalem was naked and barren,
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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,
the pride, the skin of the Lamb of God, which was the 〈 ◊ 〉 of the Serpent with the humility of the Lamb slave from the beginning of the world, the thirteenth of the Revelations the eighth verse, must be thy clothing,
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.
If then we go to the soul, it is to be clothed analogically with the body, 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.
Et dixit Jehovah Deus, Ecce, homo Is sicut Unus ex nobis, cognoscendo bonum & malum? nunc igitur videndum ne extendens manum suam Accept etiam de fructu arboris vitae, ut comedat victurus in seculum.
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 God hath said must be performed, for his words Are not bruta Thunderbolts: and Therefore that all may concur, in his Sentence was imposed on him a painful life;
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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.
and that it may be more painful he is Here deprived of Paradise, and likewise the corruption of life was appointed him, which in him and his posterity we see daily verified, that dust returns to dust; and Here it is made more manifest by the taking away of the tree of life.
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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,
For the First part, I agree Fully with the opinion of the ancient Father's, which Are the most wise and the most learned, that these words, the man is become as one of us, etc. is no Irony,
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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:
as christ At his death had a superscription whereby was expressed, Wherefore he suff read, jesus Nazarene 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,
So these words Are a publishing, Wherefore they Are thus used, Because they would become as God, knowing good and evil, that they and Others may know the cause of their fallen, that as it is in the twenty ninth of Deuteronomy the twenty fourth verse If any shall ask, Wherefore hath the Lord done thus? They shall answer,
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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;
he said not like unto Angels, but like one of us: In which words he shows 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;
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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.
in the twenty seventh verse there following the person of the Son Says, I am he: So that in one is the Godhead, in us is the Persons. So much of the character.
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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;
for surely it cannot be spoken directly, for he is not become like God that Knoweth all things, but rather like the brutus beast without understanding;
Some take them as Ironicall, or which is more, as a Sarcasmus or biting speech, Behold, they are as God, they would have a quaternity instead of a trinity, they know both good and evill:
some take them as Ironical, or which is more, as a Sarcasmus or biting speech, Behold, they Are as God, they would have a quaternity instead of a trinity, they know both good and evil:
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in the first of the Kings the eighteenth and the twenty seventh, Eliah mocketh the Priests of Baal, saying, Cry aloud, for he is a God, it may be he sleepeth, and must be awaked:
in the First of the Kings the eighteenth and the twenty seventh, Elijah mocks the Priests of Baal, saying, Cry aloud, for he is a God, it may be he Sleepeth, and must be awaked:
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yet in the twenty sixt verse of the same chapter, Because you have despised my counsell and not regarded my correction, I will laugh at your destruction,
yet in the twenty sixt verse of the same chapter, Because you have despised my counsel and not regarded my correction, I will laugh At your destruction,
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an unperfect speech without a period, it breaketh off before it be full, like that speech of our Saviour Christ, the nineteenth of Luke the fourty second verse, Oh if thou haddest known, at the least in this thy day, those things which belong unto thy peace,
an unperfect speech without a Period, it breaks off before it be full, like that speech of our Saviour christ, the nineteenth of Lycia the fourty second verse, O if thou Hadst known, At the least in this thy day, those things which belong unto thy peace,
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And Austin, upon that place, saith they are words of commiseration, and why are not the very same words here also? So much for the character or form of the words.
And Austin, upon that place, Says they Are words of commiseration, and why Are not the very same words Here also? So much for the character or from of the words.
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The Serpent promised them that they should not dye at all, and that they should be as Gods, eritis sicut Dei: they heard the voice of the Devill and obeyed him.
The Serpent promised them that they should not die At all, and that they should be as God's, You will be sicut Dei: they herd the voice of the devil and obeyed him.
The Serpent, as you remember in the chapter before, made them two promises, the one eritis tanquam Dei, the other 〈 ◊ 〉 mini: God here in his Sentence sheweth that they have found the contrary of both;
The Serpent, as you Remember in the chapter before, made them two promises, the one You will be tanquam Dei, the other 〈 ◊ 〉 mini: God Here in his Sentence shows that they have found the contrary of both;
he was placed in Paradise, where was the tree of life, he is deprived both of the tree and of Paradise it self, privatur loco & indumento: He must labor and clothe himselfe, or 〈 ◊ 〉 and die.
he was placed in Paradise, where was the tree of life, he is deprived both of the tree and of Paradise it self, privatur loco & indumento: He must labour and cloth himself, or 〈 ◊ 〉 and die.
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God saw that this desire was inconvenient to live for ever: Christ himself died, but now being risen from the dead, jam non moritur, mors illi ultrà non dominabitur:
God saw that this desire was inconvenient to live for ever: christ himself died, but now being risen from the dead, jam non moritur, mors illi ultrà non dominabitur:
If God have promised a better life by another means than Adam desired, or the tree of life yeelded, that is in his Sonne our Saviour to live a Heavenly life in eternitie both in soul and bodie;
If God have promised a better life by Another means than Adam desired, or the tree of life yielded, that is in his Son our Saviour to live a Heavenly life in eternity both in soul and body;
And the right of them that doe his commandement is to be ingrafted in this tree of life, Revelations 22. 14. and in the second of the same book, the seventh verse, Christ is called, that tree of life in the Paradise of God.
And the right of them that do his Commandment is to be ingrafted in this tree of life, Revelations 22. 14. and in the second of the same book, the seventh verse, christ is called, that tree of life in the Paradise of God.
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The ancient Fathers, out of ne jam, lest now he put forth his hand, doe gather, that though he were now debarred to put forth his hand and take of that tree of life,
The ancient Father's, out of ne jam, lest now he put forth his hand, do gather, that though he were now debarred to put forth his hand and take of that tree of life,
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yet God gives him comfort that yet hereafter he should not be debarred of the putting out of his hand to take hold of the other tree of life Jesus Christ.
yet God gives him Comfort that yet hereafter he should not be debarred of the putting out of his hand to take hold of the other tree of life jesus christ.
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He suffered all miserie like one of us, And he himself bare our sinnes in his body on the tree, that we being delivered from sinne, might live in righteousnesse, the first Epistle of Peter the second chapter the fourth verse, In a word,
He suffered all misery like one of us, And he himself bore our Sins in his body on the tree, that we being Delivered from sin, might live in righteousness, the First Epistle of Peter the second chapter the fourth verse, In a word,
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He, I said, is become like one of us, according to that place in the 17. of Johns Gospel 21. verse, which are Christs own words, that as I am in the Father and the Father in me,
He, I said, is become like one of us, according to that place in the 17. of Johns Gospel 21. verse, which Are Christ own words, that as I am in the Father and the Father in me,
so you all may be also one in us, and in the twenty fourth verse there following Christ saith, Father, I will that they whom thou hast given me, be with me even where I am.
so you all may be also one in us, and in the twenty fourth verse there following christ Says, Father, I will that they whom thou hast given me, be with me even where I am.
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And to conclude we shall be restored to life, to glorie, to 〈 ◊ 〉, to be indeed like to God, by incorporating us into this tree of life, Whereby most great and pretious promises are given unto us that by them we should be partakers of the heavenly nature,
And to conclude we shall be restored to life, to glory, to 〈 ◊ 〉, to be indeed like to God, by incorporating us into this tree of life, Whereby most great and precious promises Are given unto us that by them we should be partakers of the heavenly nature,
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And though the miseries of this life be great, yet according to St. Pauls words, they are not to be compared to the joyes of the next life, which are eternall.
And though the misery's of this life be great, yet according to Saint Paul's words, they Are not to be compared to the Joys of the next life, which Are Eternal.
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First, The sending forth. Secondly, from Eden. Thirdly, Whither? To the Earth. Fourthly, To what end? To till the Earth whence he was taken. First then touching the sending.
First, The sending forth. Secondly, from Eden. Thirdly, Whither? To the Earth. Fourthly, To what end? To till the Earth whence he was taken. First then touching the sending.
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So that we must come to the other part Whither; for the sending is known to be good or evill, by knowing whether the place whereto they are sent be good or evill:
So that we must come to the other part Whither; for the sending is known to be good or evil, by knowing whither the place whereto they Are sent be good or evil:
but they had tryall and experience of all the pleasures of Paradise, so much more penall was it to them to be deprived of a garden, of a garden of Gods own planting, full of all variety and contentment, of a garden, the like whereof all the cunning and travail of man shall never make,
but they had trial and experience of all the pleasures of Paradise, so much more penal was it to them to be deprived of a garden, of a garden of God's own planting, full of all variety and contentment, of a garden, the like whereof all the cunning and travail of man shall never make,
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He bringeth them from capativity to a Land filled with Cities which they builded not, full of goods which they brought not, of wells which they digged not, vineyards & olive trees which they planted not, Deut. 6. 11. There is a great difference from the sending them to a land so dressed and provided,
He brings them from Captivity to a Land filled with Cities which they built not, full of goods which they brought not, of wells which they dug not, vineyards & olive trees which they planted not, Deuteronomy 6. 11. There is a great difference from the sending them to a land so dressed and provided,
and to a place shall bear naught but thistles and thornes, which with all his labor and travail he shall not recover to the least part of the excellencie of this garden.
and to a place shall bear nought but thistles and thorns, which with all his labour and travail he shall not recover to the least part of the excellency of this garden.
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but he is sent to the Earth cursed before by God in the seventeenth verse, from a place fully blessed, from a garden to the ground, from pleasure to labour.
but he is sent to the Earth cursed before by God in the seventeenth verse, from a place Fully blessed, from a garden to the ground, from pleasure to labour.
hereby they should remember their former and present state, they should remember from whence they were fallen and repent, the second of the Revelations the fift verse;
hereby they should Remember their former and present state, they should Remember from whence they were fallen and Repent, the second of the Revelations the fift verse;
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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,
for no question but only for humility 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,
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;
lest that should stick still in their stomachs which made them First to transgress, and to banish the Thought from their minds, that they should be as God's, 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.
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.
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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:
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 God's Commandment in the seventeenth of the former:
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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;
The sin of the devil you see in the 14. Of Isaiah the 14 verse, what it was, He would ascend above the height of the Clouds, saying, Ero 〈 … 〉, I will be like the most high;
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:
Adam would be as God knowing good and evil; the very same crime then that was in Satan is in Adam, the Transgression of them both is one and the same:
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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 〈 ◊ 〉;
for none Are to be exempted from this labour, none I say, as Job speaks 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;
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;
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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.
The servant which is idle and unprofitable shall be cast into utter darkness, the twenty fift of Matthew the thirtieth verse, there is his punishment.
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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,
The best Writers Are of opinion that where now is mare mortuum, the dead Sea, was heretofore in times past made by men labour, only for a place of pleasure as the Garden of God,
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;
they Are God's 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;
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If the King say put this man in prison and feed him with the bread of affliction, it is done, the 1 of the Kings the 22. 27. The reign of the King is the service of God;
If the King say put this man in prison and feed him with the bred of affliction, it is done, the 1 of the Kings the 22. 27. The Reign of the King is the service of God;
Every one is content and forward operari terram quae est, to take pains and labour in trimming the earth, de quâ factus, whereof he was made, his own person, a mans private every one respecth,
Every one is content and forward operari terram Quae est, to take pains and labour in trimming the earth, de quâ factus, whereof he was made, his own person, a men private every one respecth,
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Not only 〈 ◊ 〉, but the 〈 ◊ 〉 Queen Hester, though with danger of her life, resolved to make petition to the King for safety of her People, Hester 7. 3. she prayeth not only for her own life,
Not only 〈 ◊ 〉, but the 〈 ◊ 〉 Queen Esther, though with danger of her life, resolved to make petition to the King for safety of her People, Esther 7. 3. she Prayeth not only for her own life,
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And Christ himself would 〈 ◊ 〉 rebukes for our sakes, Rom. 14. 3. We must wish and work the good of the Land wherein we live, both for this life and for the life to come,
And christ himself would 〈 ◊ 〉 rebukes for our sakes, Rom. 14. 3. We must wish and work the good of the Land wherein we live, both for this life and for the life to come,
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Further that we may joyn Women in this also, who, though they are not named, yet they are not exempted from occupying themselves in this service of the Earth;
Further that we may join Women in this also, who, though they Are not nam, yet they Are not exempted from occupying themselves in this service of the Earth;
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for though her husband be imployed abroad, yet she overseeth her houshold, and she 〈 … 〉 the bread of idlenesse, saith the wiseman, Prov. 31. 27. She is to doe her husband service;
for though her husband be employed abroad, yet she overseeth her household, and she 〈 … 〉 the bred of idleness, Says the Wiseman, Curae 31. 27. She is to do her husband service;
For she shall eat of the fruit of her own hands, and her own works shall praise her in the gates, the thirty first of the Proverbs the thirty 〈 ◊ 〉 verse.
For she shall eat of the fruit of her own hands, and her own works shall praise her in the gates, the thirty First of the Proverbs the thirty 〈 ◊ 〉 verse.
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And Paul in his second chapter of his Epistle to Titus, the fourth and the 〈 ◊ 〉 verses, sheweth the duty of Women, to love their Husbands, to keep at home,
And Paul in his second chapter of his Epistle to Titus, the fourth and the 〈 ◊ 〉 Verses, shows the duty of Women, to love their Husbands, to keep At home,
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Mercie and Judgement are joyned together in a good man, the hundred and twelfth Psalme; and God is mercifull and full of compassion, the hundred and eleventh Psalme the fourth verse;
Mercy and Judgement Are joined together in a good man, the hundred and twelfth Psalm; and God is merciful and full of compassion, the hundred and eleventh Psalm the fourth verse;
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The ancient Fathers doe gather the second mercie by, or out of this sending, and they doe expresse it out of the eighth chapter of this book, by the sending of the Raven and the Dove out of the Arke;
The ancient Father's do gather the second mercy by, or out of this sending, and they do express it out of the eighth chapter of this book, by the sending of the Raven and the Dove out of the Ark;
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Moses in the fourth of Exodus the thirteenth verse, when God would send him to Egypt saith, Oh my Lord, send I pray thee by the hand of him whom thou shouldest send:
Moses in the fourth of Exodus the thirteenth verse, when God would send him to Egypt Says, O my Lord, send I pray thee by the hand of him whom thou Shouldst send:
You have a plain example in the twenty third of Luke the fourty third verse, of the two Malefactors that sufferd with our Saviour, he saith to one of them, Hodie eris mecum in Paradiso, to day shalt thou be with me in Paradise, there is the return of one to Paradise.
You have a plain Exampl in the twenty third of Lycia the fourty third verse, of the two Malefactors that suffered with our Saviour, he Says to one of them, Hodie eris mecum in Paradiso, to day shalt thou be with me in Paradise, there is the return of one to Paradise.
But this returning is to the Paradise of God, for unto him that over commeth will God give to eate of the tree of life, which is in the midst of the Paradise of God, the second of the Revelations the seventh verse:
But this returning is to the Paradise of God, for unto him that over comes will God give to eat of the tree of life, which is in the midst of the Paradise of God, the second of the Revelations the seventh verse:
whence the Fathers infer, that he shall bring us again into a better Garden then was Eden, into the heavenly Paradise, there to eate of the Tree of life;
whence the Father's infer, that he shall bring us again into a better Garden then was Eden, into the heavenly Paradise, there to eat of the Tree of life;
THIS is the putting forth of Adam and Eve from Paradise, for they being sent forth before from the garden of Eden, it may seeme that God dealt with them with such mercy that he spake to them but in jest:
THIS is the putting forth of Adam and Eve from Paradise, for they being sent forth before from the garden of Eden, it may seem that God dealt with them with such mercy that he spoke to them but in jest:
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but that the execution in all points be fulfilled, whereupon they are cast forth, there are Cherubins set who are armed with fire and sword, to prosecute the sentence and execution,
but that the execution in all points be fulfilled, whereupon they Are cast forth, there Are Cherubim Set who Are armed with fire and sword, to prosecute the sentence and execution,
And therefore look where the precept and law of God is contemned, a Cherubin and a Sword followeth, according to that of the twenty sixth of Leviticus, and the twenty fifth verse:
And Therefore look where the precept and law of God is contemned, a Cherubin and a Sword follows, according to that of the twenty sixth of Leviticus, and the twenty fifth verse:
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Another Cherubin in the tenth of Ezekiel and the seventh verse, Stretcheth forth his hand 〈 ◊ 〉 the fire, and giveth of it to him that was clothed with linnen, thus then was the pastage of Eden guarded with an Angell, a Cherubin armed with a fiery Sword, in regard of the justice of God.
another Cherubin in the tenth of Ezekielem and the seventh verse, Stretcheth forth his hand 〈 ◊ 〉 the fire, and gives of it to him that was clothed with linen, thus then was the pastage of Eden guarded with an Angel, a Cherubin armed with a fiery Sword, in regard of the Justice of God.
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as the Fathers say, because that it is the will of God, that the Paradise of God and the Tree of life, should be inseparablie together, that none should enjoy the Paradise of God,
as the Father's say, Because that it is the will of God, that the Paradise of God and the Tree of life, should be inseparably together, that none should enjoy the Paradise of God,
and therefore man when he was cast forth he was debarred hereby, both of the state of felicity and of eternity, that God might be true in his words, and just in his works.
and Therefore man when he was cast forth he was debarred hereby, both of the state of felicity and of eternity, that God might be true in his words, and just in his works.
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the one is a Cherubin taken and sent from Heaven above, the other a fiery Sword from the Earth below, that Adam and Eve might consider, that Heaven and Earth were armed against them, to be a terror to their Soul and Body:
the one is a Cherubin taken and sent from Heaven above, the other a fiery Sword from the Earth below, that Adam and Eve might Consider, that Heaven and Earth were armed against them, to be a terror to their Soul and Body:
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this was a spirituall and civill punishment, for there was in Adams sinne an inordinate desire of the Soul, to seek curiously into Gods secrets and to know good and evill,
this was a spiritual and civil punishment, for there was in Adams sin an inordinate desire of the Soul, to seek curiously into God's secrets and to know good and evil,
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and likewise an inordinate appetite of the body to behold and taste of the forbidden fruit, thinking that was a fruit more pleasant than all the trees in the garden,
and likewise an inordinate appetite of the body to behold and taste of the forbidden fruit, thinking that was a fruit more pleasant than all the trees in the garden,
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they say, that as the committing of sinne was by an evill Angell, so emissio the punishment for sinne was by an Angell, their putting out of Paradise was by means of the evill Angell,
they say, that as the committing of sin was by an evil Angel, so emissio the punishment for sin was by an Angel, their putting out of Paradise was by means of the evil Angel,
And likewise the Angell in the fourteenth of the Revelations and the seventeenth verse: with the sickle that came from Heaven, was taken for a Cherubim;
And likewise the Angel in the fourteenth of the Revelations and the seventeenth verse: with the fickle that Come from Heaven, was taken for a Cherubin;
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and why was it a Cherubim that was appointed to defend this passage to the Tree of life, to punish Adam and debarre him of Paradise with Sword and Fire? It 〈 ◊ 〉 by the 〈 ◊ 〉 of Ezekiell and the twelfth verse;
and why was it a Cherubin that was appointed to defend this passage to the Tree of life, to Punish Adam and debar him of Paradise with Sword and Fire? It 〈 ◊ 〉 by the 〈 ◊ 〉 of Ezekiel and the twelfth verse;
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therefore it is said they were full of eyes round about, or according to the fourth of the Revelations and the seventh verse, they were full of eyes before and behinde, which sheweth their knowledge which is requisite in them:
Therefore it is said they were full of eyes round about, or according to the fourth of the Revelations and the seventh verse, they were full of eyes before and behind, which shows their knowledge which is requisite in them:
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The Angell that stood in the way of Balaam riding upon his 〈 ◊ 〉, the twenty second of Numbers and the twenty third verse, had his Sword drawn in his hand;
The Angel that stood in the Way of balaam riding upon his 〈 ◊ 〉, the twenty second of Numbers and the twenty third verse, had his Sword drawn in his hand;
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And in the first of the Chronicles the twenty first chapter and the sixteenth verse, The Angell that appeared to David was armed with a drawn Sword in his hand, And the Cherubim in the tenth of Ezekiell and the seventh verse, was armed with Fire against Jerusalem, and again in the second to the Thessalonians, the first chapter and the eighth verse, The Angels of God doe appear in flaming fire, rendring vengeance to them that doe not know God nor obey the Gospell, And here the Angell of God appeareth to Adam, both with a Sword and with Fire to punish him,
And in the First of the Chronicles the twenty First chapter and the sixteenth verse, The Angel that appeared to David was armed with a drawn Sword in his hand, And the Cherubin in the tenth of Ezekiel and the seventh verse, was armed with Fire against Jerusalem, and again in the second to the Thessalonians, the First chapter and the eighth verse, The Angels of God do appear in flaming fire, rendering vengeance to them that do not know God nor obey the Gospel, And Here the Angel of God appears to Adam, both with a Sword and with Fire to Punish him,
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the very Asse which is of least understanding, feared the Angell armed with a drawn Sword and perceived it before Balaam, but to be armed with Fire it is more fearfull than with a Sword,
the very Ass which is of least understanding, feared the Angel armed with a drawn Sword and perceived it before balaam, but to be armed with Fire it is more fearful than with a Sword,
and the ancient Fathers upon Job. 22. 20. And S. Jerom upon this place saith, That the Cherubims are thus armed to shew that they have not only plenitudinem scientiae, by their many eyes;
and the ancient Father's upon Job. 22. 20. And S. Jerome upon this place Says, That the Cherubims Are thus armed to show that they have not only plenitudinem scientiae, by their many eyes;
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And as we see when the Angell appeared unto David in the time of the great mortality, that slew with the pestilence seventy thousand, David in sack-cloath mourned and said, it is even I that have finned,
And as we see when the Angel appeared unto David in the time of the great mortality, that slew with the pestilence seventy thousand, David in Sackcloth mourned and said, it is even I that have finned,
And what greater grief could be devised than to be banished Paradise, and to have no hope left of return, not to live any longer there but to live in the barren earth, in the valley of Achor, the second of Osee and the fourteenth verse, which is interpreted the valley of mourning,
And what greater grief could be devised than to be banished Paradise, and to have no hope left of return, not to live any longer there but to live in the barren earth, in the valley of Achor, the second of Hosea and the fourteenth verse, which is interpreted the valley of mourning,
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Secondly, the Fathers say, we have further matter of hope in regard the Sword is but shaken, the Angell shakes the Sword but strikes not with the Sword, St. Austin upon this shaking of the Sword saith, that qui dicit percutiam non percutit, minatur mortem non occidit, minae ejus, medicinae ejus:
Secondly, the Father's say, we have further matter of hope in regard the Sword is but shaken, the Angel shakes the Sword but strikes not with the Sword, Saint Austin upon this shaking of the Sword Says, that qui dicit percutiam non Persecuteth, minatur mortem non occidit, minae His, medicinae His:
if Adam repent and remove himself far from his former sin? Why may not God likewise repent of this Punishment? neither is it unusuall that God doth so,
if Adam Repent and remove himself Far from his former since? Why may not God likewise Repent of this Punishment? neither is it unusual that God does so,
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as he was destroying, God repented of the evill and said to the Angell that destroyed, it is enough let thy hand cease, and that Angell had a Sword drawn in his hand:
as he was destroying, God repented of the evil and said to the Angel that destroyed, it is enough let thy hand cease, and that Angel had a Sword drawn in his hand:
It was Davids case, the seventy seventh Psalm and the seventh verse, In sorrow and great grief he said, Will the Lord absent himselfe for ever, and will be shew no more favor, hath God forgotten to be mercifull:
It was Davids case, the seventy seventh Psalm and the seventh verse, In sorrow and great grief he said, Will the Lord absent himself for ever, and will be show no more favour, hath God forgotten to be merciful:
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And for the Cherubyms, the Cherubyms that covered the two ends of the mercy seate, in Exodus the 25. chapter and the 18. verse, were Cherebims of protection that covered with their wings the Mercyseat.
And for the Cherubim, the Cherubim that covered the two ends of the mercy seat, in Exodus the 25. chapter and the 18. verse, were Cherebims of protection that covered with their wings the Mercy seat.
for God giveth power to Angells in Heaven and Princes on the Earth, and all the shields of the world belong unto God, Psal. 47. so that if he be appeased they yeeld their power,
for God gives power to Angels in Heaven and Princes on the Earth, and all the shields of the world belong unto God, Psalm 47. so that if he be appeased they yield their power,
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for I have received a reconciliation, then shall he be restored to his former state, Job. 33. 24. Upon mans repentance God will deliver his soule from destruction,
for I have received a reconciliation, then shall he be restored to his former state, Job. 33. 24. Upon men Repentance God will deliver his soul from destruction,
and the Angell shall become an Angell of mercy, like the Cherubyms, Exod. 25. 〈 ◊ 〉 covered with their wings the mercy seat or Propitiatory: Now the meanes of reconciliation is a Propitiatory sacrifice,
and the Angel shall become an Angel of mercy, like the Cherubim, Exod 25. 〈 ◊ 〉 covered with their wings the mercy seat or Propitiatory: Now the means of reconciliation is a Propitiatory sacrifice,
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and when the Lords wrath was appeased, the Angell sheathed up his Sword, 1 Cron. 21. 26. and here if, in Adams Case, Gods wrath be appeased and he reconciled, the Angell will lay down his firySword,
and when the lords wrath was appeased, the Angel sheathed up his Sword, 1 Cron. 21. 26. and Here if, in Adams Case, God's wrath be appeased and he reconciled, the Angel will lay down his firySword,
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the Angel shall lay down his Sword, the Cherubyms shall become our friends, we shall be partakers of Christs Sacrifice, which worketh reconciliation between God and man,
the Angel shall lay down his Sword, the Cherubim shall become our Friends, we shall be partakers of Christ Sacrifice, which works reconciliation between God and man,
and the sword that should slay shall be sheathed, and by a Sacrifice Gods wrath shall be appeased for Exod. 12. chapter, Where God seeth the blood upon the 〈 ◊ 〉 of their houses, God and his Angell will passe over their houses,
and the sword that should slay shall be sheathed, and by a Sacrifice God's wrath shall be appeased for Exod 12. chapter, Where God sees the blood upon the 〈 ◊ 〉 of their houses, God and his Angel will pass over their houses,
or beasts, but the blood of the immaculat Lamb Jesus Christ, Gods sonne and mans Saviour, who offered his pretious blood for the sinnes of us all, who was the only and all sufficient Sacrifice to apapease the wrath of God,
or beasts, but the blood of the immaculate Lamb jesus christ, God's son and men Saviour, who offered his precious blood for the Sins of us all, who was the only and all sufficient Sacrifice to apapease the wrath of God,
And the seventh place the Fathers doe alledge that this place is a poynting even unto the Gospell, that in the fencing thus of Paradise, it was foretold that one should come that through his obedience should remove the armed Cherubyms,
And the seventh place the Father's do allege that this place is a pointing even unto the Gospel, that in the fencing thus of Paradise, it was foretold that one should come that through his Obedience should remove the armed Cherubim,
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and upon the tenth of Ezechiell and the fourteenth verse, and the fourth of the Revelations and the seventh verse, they agree that there were foure Cherubyms in the first of Ezechiell and the tenth verse, they had the face of a Man, the similitude of the face of an Oxe, of a Lyon and of an Eagle,
and upon the tenth of Ezekiel and the fourteenth verse, and the fourth of the Revelations and the seventh verse, they agree that there were foure Cherubim in the First of Ezekiel and the tenth verse, they had the face of a Man, the similitude of the face of an Ox, of a lion and of an Eagl,
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The one was like a Lyon, the other like an Oxe, the third like a Man, the last like an Eagle, and these foure beasts in the Revelation theydoe referre unto the foure Evangelists:
The one was like a lion, the other like an Ox, the third like a Man, the last like an Eagl, and these foure beasts in the Revelation theydoe refer unto the foure Evangelists:
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and the face of the Lyon to his Resurrection, who thereby triumphed over death, even he that was a Lyon of the Tribe of Judah. And lastly they compare the face of the Eagle to his glorious ascention whereby he mounted,
and the face of the lion to his Resurrection, who thereby triumphed over death, even he that was a lion of the Tribe of Judah. And lastly they compare the face of the Eagl to his glorious Ascension whereby he mounted,
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David applyeth Nathans rebuke to himselfe, after all his sorrow and acknowledgment of his sinne, in the one and fiftith Psalme, with deepe and hearty repentance, he sheweth that the Sacrifices of God are a contrite spirit,
David Applieth Nathans rebuke to himself, After all his sorrow and acknowledgment of his sin, in the one and fiftith Psalm, with deep and hearty Repentance, he shows that the Sacrifices of God Are a contrite Spirit,
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and if with David in the fourth Psalme and the fist verse, We examine our owne heart and offer the Sacrifices of righteousnesse, and trust in the Lord:
and if with David in the fourth Psalm and the fist verse, We examine our own heart and offer the Sacrifices of righteousness, and trust in the Lord:
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this application of our Sacrifice to this Sacrifice is by our hearty repentance, and then shall the Sacrifice of Christ Jesus be unto us a reconciliation and a propitiatory Sacrifice even to us that are penitent;
this application of our Sacrifice to this Sacrifice is by our hearty Repentance, and then shall the Sacrifice of christ jesus be unto us a reconciliation and a propitiatory Sacrifice even to us that Are penitent;
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for hee that mourneth and sorroweth for his sinnes, that repenteth from his heart of his former wickednesse, shall be sure to have a part of this blessed Sacrifice once offered for all upon the Crosse:
for he that Mourneth and sorroweth for his Sins, that Repenteth from his heart of his former wickedness, shall be sure to have a part of this blessed Sacrifice once offered for all upon the Cross:
And this is Pauls Sacrifice in the twelfth to the Romans and the first verse, offer upyour bodies a living Sacrifice holy and acceptable unto God, which is your reasonable serving of God;
And this is Paul's Sacrifice in the twelfth to the Romans and the First verse, offer upyour bodies a living Sacrifice holy and acceptable unto God, which is your reasonable serving of God;
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apply by thy repentance Christs passion to thy self and Paul the first to the Corinthians, the second chapter and the second verse saith, he esteemeth the knowledge of nothing but of Jesus Christ and him crucifyed;
apply by thy Repentance Christ passion to thy self and Paul the First to the Corinthians, the second chapter and the second verse Says, he esteems the knowledge of nothing but of jesus christ and him Crucified;
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Paul in the first to the Celossians and the 24 verse, Rejoyceth in his afflictions to fulfill the rest of the sufferings of Christ in his flesh, And Christ himself by his sufferings entred into glory the twenty fourth of Luke and the twenty sixt verse;
Paul in the First to the Colossians and the 24 verse, Rejoiceth in his afflictions to fulfil the rest of the sufferings of christ in his Flesh, And christ himself by his sufferings entered into glory the twenty fourth of Lycia and the twenty sixt verse;
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and the wrath of God being appeased, then followeth the restoring of us to the heavenly Paradise, And to him that overcommeth God will give to eate of the Tree of life in the middest of the Paradise of God, the second of the Revelations and the seventh verse.
and the wrath of God being appeased, then follows the restoring of us to the heavenly Paradise, And to him that Overcometh God will give to eat of the Tree of life in the midst of the Paradise of God, the second of the Revelations and the seventh verse.
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Secondly, the partition of mankinde, set out in Cain and Abell. The propagation is the fulfilling of that Prophesie of Adam, who foretold of his wise that she should be, mater viventium, in the third chapter and the tewentith verse,
Secondly, the partition of mankind, Set out in Cain and Abel. The propagation is the fulfilling of that Prophesy of Adam, who foretold of his wise that she should be, mater viventium, in the third chapter and the tewentith verse,
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albeit in the end of the yeere it casts his leaves, yet still there remaines a substance of life in it, which makes it send forth leaves again, Esay the sixt and the thirteenth verse, so it is in mankinde;
albeit in the end of the year it Cast his leaves, yet still there remains a substance of life in it, which makes it send forth leaves again, Isaiah the sixt and the thirteenth verse, so it is in mankind;
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that when Adam dyeth Cain and Abell issued up in his stead, which desire is so planted in man, that albeit God when he said to Adam, that in sorrow and the sweat of his browes he should eate his owne bread, told him, that hee should have enough to doe to get a living for himselfe;
that when Adam Dies Cain and Abel issued up in his stead, which desire is so planted in man, that albeit God when he said to Adam, that in sorrow and the sweat of his brows he should eat his own bred, told him, that he should have enough to do to get a living for himself;
And albeit God said unto the woman that shee should bring forth children in sorrow and travell, Genesis the third Chapter and the sixteenth verse, yet shee not only brings forth Cain, but having tryed the paine of child-bearing, shee said not as Rebecca, Genesis the twenty fift Chapter and the twenty second verse, but addeth yet and brings forth Abell, so high a reckoning did Adom and Eve make of continuing their kinde:
And albeit God said unto the woman that she should bring forth children in sorrow and travel, Genesis the third Chapter and the sixteenth verse, yet she not only brings forth Cain, but having tried the pain of childbearing, she said not as Rebecca, Genesis the twenty fift Chapter and the twenty second verse, but adds yet and brings forth Abel, so high a reckoning did Adom and Eve make of Continuing their kind:
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first the manner of expressing the carnall copulation of Adam and Eve, by this terme of [ knowledg. ] Secondly the circumstance of time, noted in the word [ afterward. ] For Adams knowledg,
First the manner of expressing the carnal copulation of Adam and Eve, by this term of [ knowledge. ] Secondly the circumstance of time, noted in the word [ afterwards. ] For Adams knowledge,
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but contrary wise marriage is a remedy against sinne, the first of the Corinthians the seventh Chapter and the second verse. And that which God affirmeth touching the joyning of man and woman, Genesis the second Chapter and the twenty fourth verse, That Man shall leave father and mother and cleave to his wife,
but contrary wise marriage is a remedy against sin, the First of the Corinthians the seventh Chapter and the second verse. And that which God Affirmeth touching the joining of man and woman, Genesis the second Chapter and the twenty fourth verse, That Man shall leave father and mother and cleave to his wife,
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Therefore, as before they fell, God said Bring forth fruit and multiply, and fill the Earth, the first Chapter and the twenty eighth verse, so here Eve receiveth from the Lord strength to conceive and bring forth Cain and Abell. Now the woman bringeth forth not only a seede,
Therefore, as before they fell, God said Bring forth fruit and multiply, and fill the Earth, the First Chapter and the twenty eighth verse, so Here Eve receives from the Lord strength to conceive and bring forth Cain and Abel. Now the woman brings forth not only a seed,
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but the seede promised in the third chapter of Genesis and the fifteenth verse, and that a holy seede, Matthew the second chapter and fifteenth verse, not only Men in Earth, but Saints in Heaven;
but the seed promised in the third chapter of Genesis and the fifteenth verse, and that a holy seed, Matthew the second chapter and fifteenth verse, not only Men in Earth, but Saints in Heaven;
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but as Joshua speakes in the seventh of Joshua and the ninth verse, quid fiet magno tuo nomine, that is, that not only wee may magnifie Gods name while wee live,
but as joshua speaks in the seventh of joshua and the ninth verse, quid fiet magno tuo nomine, that is, that not only we may magnify God's name while we live,
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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 between their seeds, Genesis the third and the fifteenth verse, who was not only of the seed of that evil one, joshua the First and the third verse, that was of the Serpent:
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but that when wee fall, another seede may stand up and prayse his name, that the seede may serve him, Psalme the twenty second and the thirtith verse, A people that shall bee borne shall praise him, the hundred and second Psalme and the eightteenth verse.
but that when we fallen, Another seed may stand up and praise his name, that the seed may serve him, Psalm the twenty second and the Thirtieth verse, A people that shall be born shall praise him, the hundred and second Psalm and the eightteenth verse.
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Touching the carnall copulation of Adam with Eve, where God expresseth it by the terme of [ knowledge ] it sheweth us the holinesse of this tongue wherein the holy-Ghost writ this,
Touching the carnal copulation of Adam with Eve, where God Expresses it by the term of [ knowledge ] it shows us the holiness of this tongue wherein the Holy Ghost writ this,
for that modest speech which hee useth here to expresse the company of man and woman, he useth also Matthew the first, where he saith Joseph knew not Mary, and this thing hee calleth by another terme, Debitam benevolentiam, I Corinthians the seventh and the third verse, that is, he exhorteth us to avoid fornication, uncleaness,
for that modest speech which he uses Here to express the company of man and woman, he uses also Matthew the First, where he Says Joseph knew not Marry, and this thing he calls by Another term, Debitam benevolentiam, I Corinthians the seventh and the third verse, that is, he exhorteth us to avoid fornication, uncleanness,
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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:
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:
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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;
For as Cain being cursed out of God's 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 Samuel fift chapter;
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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;
For the holy Scripture sets out which is God's city, that is Sion, and Jerusalem; and which is the Devils city, by Babylon, The one answering to Abel; the other to Cain: They Set out the Devls City, by amor sui ad contemptum Dei;
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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:
And this partion is made of all mankind through the world, till that last 〈 ◊ 〉 which christ shall make of the Sheep from the 〈 ◊ 〉, in the five and twentieth chapter of Matthew. This partition we see in these two:
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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,
The Devils 〈 ◊ 〉 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,
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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:
But the other Abel, that is, sorrow, and vanity, such a one as does, with Solomon, 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 continual Sins, whereby he offends God:
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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;
For Abel 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;
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He is called Abell, that is vanitie, First, in respect of the shortnesse of his life, in which regard, every man is altogether vanity, Psalm the thirty ninth.
He is called Abel, that is vanity, First, in respect of the shortness of his life, in which regard, every man is altogether vanity, Psalm the thirty ninth.
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,
Then in respect of the afflictions of this life, in which respect he Says, Every man is vanity. And Therefore they that Are of Abel will say, We Are Strangers and sojourners as all our Father's were, Psalm 39. They Are such as though they be in the world,
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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.
They Set not their felicity 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.
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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 Abel is a pattern of all the Martyrs, that have been slave by the hand of Cain, or wounded and persecuted by the tongue of Ishmael, 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,
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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,
and the reason why the name of Cain is Set down in the bible, is, to show the performance of that Prophesy, Genesis the third and the fifteenth verse, and to show his wrath upon the Vessels of wrath, Romans the ninth and the twenty second, such as was Cain, Cham, Pharaoh, and Nebuchadnezzar, and all the wicked ones of his Raze,
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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;
For as the Apostle Says, First comes that which is natural, and then that which is spiritual, the First to the Corinthians the fifteenth chapter and the fourty sixt verse;
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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,
And whereas Cain had Abel for his Brother, so we Learn that the Sodales and Brethren of all worldly possessions, is vanity and vexation; First, in getting,
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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, that in token of thankfulness to God, who had preserved them, they should offer:
but that he Come by the grace of God, wherein she does as much as God requires to be done by women that come to be purified, Leviticus the twelfth where he took order, 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.
And it is as much as David Confesses, Psalm the one hundred twenty seventh, that Children and the fruit of the womb Are a blessing that comes from the Lord.
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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;
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;
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.
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.
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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.
Whereas it was David the least, and of Meanest reckoning among them, whom he had purposed to annoynte, in the First of Samuel and the sixteenth chapter.
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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:
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 Jewel, that was of the seed of that evil one:
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.
And have called Abel a possession, for that he was the beginning of all Saints: Such a one as placed his felicity in the possession of the heavenly Joys.
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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:
for though since the fallen of Adam, the state of mankind for the Continuance of it, be not like the Ivy or Bay tree, which never cast their leaves, Ezekielem the fourty seventh chapter and the twelfth verse:
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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,
Secondly, you herd that from this tree, do sprout two branches, that is, a pair of brothers, to whom all mankind may be reduced, from whom both Sion the city of God,
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,
and which count it the only misery to loose the things of this life, the other called Abel, that is, vanity, does Set out unto us, those which reckon all things in this life to be vanity,
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For in this verse, they are divided by their trades and calling, 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:
For in this verse, they Are divided by their trades and calling, 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:
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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.
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 shows, there is a debt due to the Flesh Rom. the eight chapter, which must be paid before the Spirit can with quietness attend upon God's service, which being provided for, the Spirit is the fitter to attend upon God's worship.
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,
Before we come to their several vocations, we have First to Consider in general, that Adam would not have either of his children trained up in idleness,
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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,
knowing that whereas God hath ordained, that man shall live by Some painful vocation, chapter the third, there is a thing, that both touched him and his, the necessity whereof is such as Job Says, Man is born to labour,
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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:
and Therefore the Apostle Says, Let a man abide in that calling wherein he is called, the First of the Corinthians the seventh chapter and the twenty fourth verse:
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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,
If the godly may not live idly, 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 brothers,
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,
but presently the Holy Ghost sets down their trade, commending unto us from Adams Exampl, that which Solomon After Teaches, the twenty second chapter of the Curae Teach a child in the beginning of his ways,
and he will not depart from it when he is old, for without seasonable instruction, children and youth are but vanity, the eleventh chapter of Eccle. and the third verse:
and he will not depart from it when he is old, for without seasonable instruction, children and youth Are but vanity, the eleventh chapter of Eccle. and the third verse:
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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:
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:
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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:
touching Husbandry christ Says, My father is the Husbandman, the fifteenth chapter of John and the First verse, and you Are God's Husbandry, Says the Apostle, the First of the Corinthians the third chapter and the ninth verse:
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The first, From Gods commission to Adam, in the first of Genesis and the twenty eighth verse, where he willeth him to till the earth, and to beare rule over all the beasts and Cattell on the earth.
The First, From God's commission to Adam, in the First of Genesis and the twenty eighth verse, where he wills him to till the earth, and to bear Rule over all the beasts and Cattle on the earth.
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For Gods will is not that the earth shall be covered with nettles, like the slothfull mans vineyard, in the twenty fourth of the Proverbs; nor that the cattell should wander about the mountaines,
For God's will is not that the earth shall be covered with nettles, like the slothful men vineyard, in the twenty fourth of the Proverbs; nor that the cattle should wander about the Mountains,
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and be scattered without any shepheard to seeke after them, in the thirty fourth of Ezekiell: But will have the one painfully tilled and dressed, by the hand of the husbandman;
and be scattered without any shepherd to seek After them, in the thirty fourth of Ezekiel: But will have the one painfully tilled and dressed, by the hand of the husbandman;
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Again, The earth it self taught Adam thus to dispose of his Children, which, as we know, divideth it self into arable and pasture ground, the one to bear Corn, the other to feed and rear up Cattell:
Again, The earth it self taught Adam thus to dispose of his Children, which, as we know, divides it self into arable and pasture ground, the one to bear Corn, the other to feed and rear up Cattle:
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For the earth being tilled and sowed by the husbandman, bringeth forth bread to strengthen mans heart, in the hundred and fourth Psalm: and the necessity whereof is such,
For the earth being tilled and sowed by the husbandman, brings forth bred to strengthen men heart, in the hundred and fourth Psalm: and the necessity whereof is such,
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In regard of which variety of works, the Apostle saith, Every one hath his proper gift af God, one after one manner, another after another, in the first to the Corinthians, the seventh chapter,
In regard of which variety of works, the Apostle Says, Every one hath his proper gift of God, one After one manner, Another After Another, in the First to the Corinthians, the seventh chapter,
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For as members of our naturall bodies have their severall offices, in the twelfth chapter to the Romans; and the twelfth chapter of the first Epistle to the Corinthians; So (as all the members doe not labour,
For as members of our natural bodies have their several Offices, in the twelfth chapter to the Romans; and the twelfth chapter of the First Epistle to the Corinthians; So (as all the members do not labour,
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and to others he hath given strength of body, to endure and sustain the other. As there are some trades that require sweat and labour, and very little care;
and to Others he hath given strength of body, to endure and sustain the other. As there Are Some trades that require sweat and labour, and very little care;
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so there are callings that require great care and providence, and lesse labour; and therefore God distributeth severall gifts for the performance of them:
so there Are callings that require great care and providence, and less labour; and Therefore God distributeth several Gifts for the performance of them:
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That the eye should not say to the foot, I have no need of thee, in the twelfth chapter of the first Epistle to the Corinthians, but that all might be ready to succour one another.
That the eye should not say to the foot, I have no need of thee, in the twelfth chapter of the First Epistle to the Corinthians, but that all might be ready to succour one Another.
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Such care did the shepheards take every night, whome the Angells found watching all night, in the second chapter of Luke: Therefore God giveth Cain a more strong body;
Such care did the shepherds take every night, whom the Angels found watching all night, in the second chapter of Lycia: Therefore God gives Cain a more strong body;
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David was not accustomed to bear Sauls heavie Armor, but was fitter to use the sling, in the first of Samuell the seventeenth chapter and the thirtie ninth verse:
David was not accustomed to bear Saul's heavy Armour, but was fitter to use the sling, in the First of Samuel the seventeenth chapter and the thirtie ninth verse:
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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;
another Confesses himself unfit to be a Prophet, seeing he was always an husbandman: Therefore men must followthose trades of life, for which they Are fit;
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;
There Are Says Solomon, that have the price of Wisdom in their hands, and have not Wisdom in their hearts, in the sixteenth chapter of the Proverbs: Such as have preferment in places, where they deserve it no;
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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:
and perceiving that Juda was strong, and politic fit to bear Rule, made a magistrate of him, in the fourty ninth chapter of Genesis and the thirteenth verse:
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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:
The conclusion is, that which the Apostle Saint Paul Says, Such as have diverse Gifts, we should employ them to the glory of christ our head, from whom we receive them, in the twelfth chapter of the Romans and the sixt verse:
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:
And Because they Are of all cattle most Subject to wander, they must be kept in with bans, in the eleventh chapter of Zachariah: In regard of the great care, that shepherds take of their flock, the Governors of Commonwealths Are termed by the name of shepherds:
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:
So the Prophet Jeremiah speaking of temporal Magistrates, I will give you Pastors, which shall feed you with Wisdom and understanding, in the third chapter of Jeremiah and the fifteenth verse:
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And the false Prophets are called false Shepheards, in the eleventh chapter of Zachariah: 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 the false prophets Are called false Shepherds, in the eleventh chapter of Zachariah: And of the people that Are without a Governor, it is said, Let not the lords people be as sheep without a shepherd, in the twenty seventh chapter of Numbers: And for ecclesiastical government, christ saw the people As sheep that have no shepherd,
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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,
and had compassion of them, in the ninth chapter of Matthew; and in the thirty fourth chapter of Ezekielem: That which is performed to sheep by the shepherds,
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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:
All this is ascribed to the prophets, that should teach God's people, and sheep of his pasture, The sheep Are Subject to be torn in Pieces, by the Bears and Lions, in the First of Samuel and the seventh chapter:
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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:
And The fat sheep, will kick against the young and weak sheep, in the thirty fourth chapter of Ezekielem: Against which injuries the shepherd 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 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 Psalm: As if by keeping of sheep they had been trained up and made fit to govern men:
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.
So Joseph is called the shepherd of Israel, in the fourty ninth chapter of Genesis; And Cyrus is called God's servant and shepherd, in the fourty fift chapter of Isaiah: And for ecclesiastiall government, that is no less Set out in the care of shepherds.
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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:
Fuit autem post dies multos, Whom obtulit Kajin de fructu terrae munus Jehovae. Et ipse quoque Hebel obtulit de primogenitis Gregis sui, & de adipe Their:
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,
For howsoever Adam After the fallen did provide for Religion in the last place, yet as christ Says, Non sic fuit ab initio, in the ninth chapter of 〈 ◊ 〉. Therefore we Are First to inquire of God's service,
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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: 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.
First, for the Antiquity of this kind of worship, in offering up to God, we Are to know, that there is no act of Religion remembered in Scripture before this offering of Cain and Abel: And Therefore the Apostle shows, that the Sacrifice which Abel offered up to God, was the First fruit of faith, that ever was showed, in the eleventh chapter to the Hebrews and the fourth verse.
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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 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,
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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:
for before he spoke of any worship, he willed that they should sacrifice unto the Lord their God, in the third chapter of Exodus and the eighteenth verse:
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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. Secondly for the generalitie:
for, the First service performed to christ the son of God, was the oblation of the Wise men, in the second chapter of Matthew and the eleventh verse. Secondly for the generality:
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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,
And for the Christians, that they have always had their offerings is plain, for of them the Apostle Says, Nos habemus altar, 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 Jews 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 do anunciare mortem Domini, in the First Epistle to the Corinthians, the eleventh chapter and the twenty fifth verse.
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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 〈 ◊ 〉.
As the Jews Sacrifices were figures, so our Sacraments Are memorials of Christ passion, in the twenty second chapter of Lycia, and the nineteenth verse, Facite hoc in memoriâ 〈 ◊ 〉.
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Secondly, the kindes of their offering are, as the Apostle saith, in the fifth to the Ephesians, and the first verse, An oblation of a sweete smelling savour, and a sacrifice which the Hebrewes call Minchah and Zebach, and the Greekes NONLATINALPHABET and NONLATINALPHABET 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:
Secondly, the Kinds of their offering Are, as the Apostle Says, in the fifth to the Ephesians, and the First verse, an oblation of a sweet smelling savour, and a sacrifice which the Hebrews call Minchah and Zebach, and the Greeks and the Latins Oblatio and Sacrificium. So the Apostle she weth the division where he Says, Priests were appointed to offer up to God, on the behalf of the people, Gifts and Sacrifices for sin, in the fifth chapter to the Hebrews and the First verse:
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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:
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:
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And munera placantia to pacifie anger, such as Jacob gave Esau, when he had offended, in the thirty third chapter of Genesis; And the brethren of Joseph when they had offended him, in the fourty third chapter of Genesis: A present of Spices, the first kinde of oblation which is to please, is common to us, with the Angels themselves;
And Munera placantia to pacify anger, such as Jacob gave Esau, when he had offended, in the thirty third chapter of Genesis; And the brothers of Joseph when they had offended him, in the fourty third chapter of Genesis: A present of Spices, the First kind of oblation which is to please, is Common to us, with the Angels themselves;
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And though we may not offer to God, to the end wemight supply his need, seeing he is not hungry, in the fiftieth Psalme: Yet he will have us offer in testimony of our thankfulnesse to him;
And though we may not offer to God, to the end wemight supply his need, seeing he is not hungry, in the fiftieth Psalm: Yet he will have us offer in testimony of our thankfulness to him;
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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;
yet so, as he reserveth to himself a rend or service, be it never so little, that they may thereby acknowledge, that whatsoever they have they hold it of him;
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so God will have us after the example of Cain and Abell, in fine dierum, 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; but bring something with us, to acknowledge that whatsoever we have, we have it from him;
so God will have us After the Exampl of Cain and Abel, in fine Days, that is on the Sabbath, to offer to him our quitrent, we may not come before him empty handed, the twenty second chapter of Exodus; but bring something with us, to acknowledge that whatsoever we have, we have it from him;
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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, & quod de manu tua accipimus, ca damus tibi, in the first of the Chronicles the twenty ninth chapter and fourteenth verse:
but a real Confessi of God's Goodness, and providence for them, in the twenty sixt chapter of Deuteronomy: As David acknowledged, all comes of thy hand, & quod de manu tua accipimus, circa We give tibi, in the First of the Chronicles the twenty ninth chapter and fourteenth verse:
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Even so as God gives us our spirits, in the twelfth chapter of Eccle. We must offer to him spirituall sacrifices, in the first of Peter and the second chapter:
Even so as God gives us our spirits, in the twelfth chapter of Eccle. We must offer to him spiritual Sacrifices, in the First of Peter and the second chapter:
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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:
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:
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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 we were like to perish till he provided for us;
And Thirdly, it must not be a vocal Confessi, but we must really acknowledge it, by offering of our substance to him, we must not come empty handed, in the twenty second chapter of Exodus; But as we confess before the Lord, that 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; so as the ground of our oblation, is the testifying of our thankfulnesse.
so we must give him a present, even the First fruits of that we have, acknowledging that all Come from him, in the twenty sixt chapter of Deuteronomy; so as the ground of our oblation, is the testifying of our thankfulness.
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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:
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:
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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;
For sine effusion Blood non est peccatorum Remission, in the ninth chapter of the Hebrews: And so in that the poor beast hath his blood poured out;
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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;
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 Sins 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:
the Apostle Says, It is impossible that the blood of Lambs and Goats, should take away Sins, in the tenth chapter of the Hebrews and the fourth verse:
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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: 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;
It cost more to Redeem Souls, then so vise a price, or the price of the most precious things in the world, in the fourty ninth Psalm: Therefore the reason why they offered sacrifice, was to make Confessi of their faith in christ, whom they confessed to be the Lamb of God, slave from the beginning of the world;
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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,
So the Lamb which Abel offered, in the fourth chapter of Genesis, which Isaiah foresaw should stand before his shearrer, in the fifty third of Isaiah; whom John Baptist pointed At, John the First chapter,
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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 the twenty ninth verse, Ecce Agnus Dei, is christ the Son of God, slave from the beginning of the world, to take away Sins, Apocalypse the thirteenth chapter;
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The meanes whereby God made this known to them, was first the light of nature, which told them, that seeing so many infirmities and sicknesses lay upon them, it was for that they had offended som body.
The means whereby God made this known to them, was First the Light of nature, which told them, that seeing so many infirmities and Sicknesses lay upon them, it was for that they had offended Some body.
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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;
but as christ Says, in the sixteenth of Matthew, it was the Revelation of God's Spirit, which taught them, that christ the Lamb of God should be offered as a Sacrifice for sin;
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;
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;
First, In that they both offer something, it is plain, we may not worship with empty hands, Exodus the twenty second, and give him that which cost us nothing, in the second of Samuell and the twenty fourth chapter:
First, In that they both offer something, it is plain, we may not worship with empty hands, Exodus the twenty second, and give him that which cost us nothing, in the second of Samuel and the twenty fourth chapter:
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and therefore also are called in Greeke NONLATINALPHABET as the Psalmist saith, in the twenty ninth Psalm, afferte Deo: They thought it not a weariness to serve God as the people did, Matthew the third:
and Therefore also Are called in Greek as the Psalmist Says, in the twenty ninth Psalm, afferte God: They Thought it not a weariness to serve God as the people did, Matthew the third:
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They considered he was a God of infinite Majestie and power, in comparison of whom, all the Kings of the earth are but crickets and grashoppers, Isaiah the fourtieth, and the twenty third verse.
They considered he was a God of infinite Majesty and power, in comparison of whom, all the Kings of the earth Are but crickets and grasshoppers, Isaiah the Fortieth, and the twenty third verse.
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not to the creatures, as the Sun, and Moon, and stars, (of whom they say, Jer. the fourty fourth and the seventeenth verse, Let us offer up Cakes to the Queene of heaven:
not to the creatures, as the Sun, and Moon, and Stars, (of whom they say, Jer. the fourty fourth and the seventeenth verse, Let us offer up Cakes to the Queen of heaven:
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and therefore the Wiseman saith, Honour God with thy substance, and that with the first fruits of thine increase, Proverbs the third and the ninth verse.
and Therefore the Wiseman Says, Honour God with thy substance, and that with the First fruits of thine increase, Proverbs the third and the ninth verse.
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for the Holy Ghost is 〈 ◊ 〉 diligent to set down Abell's sacrifice than Cain's. Of Cain it is said, he offered in fine dierum, that is, it was long before he could 〈 ◊ 〉 in his heart to give somthing to God;
for the Holy Ghost is 〈 ◊ 〉 diligent to Set down Abell's sacrifice than Cain's. Of Cain it is said, he offered in fine Days, that is, it was long before he could 〈 ◊ 〉 in his heart to give something to God;
Of the difference of whose minds in offering, these verses are witnesses: Abel, when he would offer, saith, Sacrum pingue dabo, nec macrum sacrificabo:
Of the difference of whose minds in offering, these Verses Are Witnesses: Abel, when he would offer, Says, Sacrum pingue Dabo, nec macrum sacrificabo:
Cain was of the same minde, that the Priests were, that would be served before God had his part, in the first of Samuel, the second chapter, and sixteenth verse:
Cain was of the same mind, that the Priests were, that would be served before God had his part, in the First of Samuel, the second chapter, and sixteenth verse:
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Abel was a faithfull man, & that made his sacrifice the better accepted, Heb. the eleventh and the fourth verse, By faith Abell offered a better sacrifice than Cain:
Abel was a faithful man, & that made his sacrifice the better accepted, Hebrew the eleventh and the fourth verse, By faith Abel offered a better sacrifice than Cain:
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We are to know therefore, that these two may not be severed, neither fides from obtulit, nor obtulit from fides, where there is faith, there will be offerings;
We Are to know Therefore, that these two may not be severed, neither fides from obtulit, nor obtulit from fides, where there is faith, there will be offerings;
and when they offer, it is the smallest and meanest things they have, the second to the Corinthians the eighth chapter and the seventh verse, As ye abound in faith,
and when they offer, it is the Smallest and Meanest things they have, the second to the Corinthians the eighth chapter and the seventh verse, As you abound in faith,
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and which putteth the greatest difference between them and all the world, and is a pattern of the distinction which is between the godly and the wicked, begun in this life,
and which putteth the greatest difference between them and all the world, and is a pattern of the distinction which is between the godly and the wicked, begun in this life,
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In the denomination of the name which Eve gave her first Son, I told you what is the worlds censure, viz. that Cain is a name of great price in the judgment of the world,
In the denomination of the name which Eve gave her First Son, I told you what is the world's censure, viz. that Cain is a name of great price in the judgement of the world,
for as the Apostle saith, He that praiseth himself is not allowed, but he which God praiseth, the second to the Corinthians the tenth and the eighteenth verse;
for as the Apostle Says, He that Praiseth himself is not allowed, but he which God Praiseth, the second to the Corinthians the tenth and the eighteenth verse;
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So we see that as on the one side, God makes the stone that was refused, to be the head stone of the corner, Psalm the one hundred and eighteenth and the twenty second verse,
So we see that as on the one side, God makes the stone that was refused, to be the head stone of the corner, Psalm the one hundred and eighteenth and the twenty second verse,
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so on the other side we see it true in Cain and Abel, which Christ affirmeth in the sixteenth of Luke and the fifteenth verse, that which is high in the account of man is abominable with God. The words contain two points;
so on the other side we see it true in Cain and Abel, which christ Affirmeth in the sixteenth of Lycia and the fifteenth verse, that which is high in the account of man is abominable with God. The words contain two points;
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respicere is not only aspicere, for God beheld Cain and his offering no less than Abel; God seeth all things be they never so private, he seeth Sarah when she laugheth behinde the Tent door, Genesis the eighteenth and the twelfth verse, whether we flie up to heaven or lie down in hell, he is present with us, we cannot goe from his spirit,
respicere is not only aspicere, for God beheld Cain and his offering no less than Abel; God sees all things be they never so private, he sees Sarah when she Laugheth behind the Tent door, Genesis the eighteenth and the twelfth verse, whither we fly up to heaven or lie down in hell, he is present with us, we cannot go from his Spirit,
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as not contenting himself to look once upon it, which gracious respect of God is set out by a loving regard that a Nurse hath to the Child when she beareth it on her lap, Isaiah the sixty sixt and the twelfth verse.
as not contenting himself to look once upon it, which gracious respect of God is Set out by a loving regard that a Nurse hath to the Child when she bears it on her lap, Isaiah the sixty sixt and the twelfth verse.
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but that God received them in good part, and therefore the Paraphrast expoundeth these words suscepit Dominus, which exposition is grounded upon the words of the Prophet, Malachy the first chapter and the eighth verse, the offering is no more regarded nor received acceptably in his hands.
but that God received them in good part, and Therefore the Paraphrast expoundeth these words suscepit Dominus, which exposition is grounded upon the words of the Prophet, Malachy the First chapter and the eighth verse, the offering is no more regarded nor received acceptably in his hands.
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for the Apostle saith, the eleventh chapter to the Hebrewes and the fourth verse, God bears Abel witnesse that hee was just, for it was usuall with God to testifie his liking of the service of his servants, by outward and visible testimonies, Leviticus the ninth chapter and the twenty fourth verse, there came fire from the Lord and wasted Aarons burnt offering, to shew that hee allowed it;
for the Apostle Says, the eleventh chapter to the Hebrews and the fourth verse, God bears Abel witness that he was just, for it was usual with God to testify his liking of the service of his Servants, by outward and visible testimonies, Leviticus the ninth chapter and the twenty fourth verse, there Come fire from the Lord and wasted Aaron's burned offering, to show that he allowed it;
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when the Angell touching the flesh with the end of his staffe, caused fire to come forth and consume the flesh, whereby hee knew that his offering pleased God;
when the Angel touching the Flesh with the end of his staff, caused fire to come forth and consume the Flesh, whereby he knew that his offering pleased God;
So, when Salomon had ended his Prayer, fire came downe from heaven and consumed his Sacrifice and Oblation, the second of the Chronicles the seventh chapter and the first verse,
So, when Solomon had ended his Prayer, fire Come down from heaven and consumed his Sacrifice and Oblation, the second of the Chronicles the seventh chapter and the First verse,
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and therefore God that said, I will have no Bullock out of thy house, nor Goats out of thy folds, saith gather my Saints together that make a Covenant with me with Sacrifice, the fiftieth Psalm and the fifth verse, and where he saith thou desirest no sacrifice, he means, God chiefly respects the persons of men that they be such as may please him, otherwise all their oblations are to no purpose;
and Therefore God that said, I will have no Bullock out of thy house, nor Goats out of thy folds, Says gather my Saints together that make a Covenant with me with Sacrifice, the fiftieth Psalm and the fifth verse, and where he Says thou Desirest no sacrifice, he means, God chiefly respects the Persons of men that they be such as may please him, otherwise all their Oblations Are to no purpose;
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but when they are so qualified that they can offer to him a contrite and a broken heart, then God will accept of their Sacrifices which they offer upon his Altar, the fifty first Psalm and the ninteenth verse, non est detrahendum oblationis, sed adjiciendum 〈 ◊ 〉;
but when they Are so qualified that they can offer to him a contrite and a broken heart, then God will accept of their Sacrifices which they offer upon his Altar, the fifty First Psalm and the Nineteenth verse, non est detrahendum oblationis, sed adjiciendum 〈 ◊ 〉;
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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 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,
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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;
Simon magus was baptised and never the better, but Saul and the Jailor were baptised and obtained remission of Sins, the eighth of the Acts and the sixteenth verse;
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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;
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 men person, Matthew the twenty second chapter;
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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;
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 men's Persons, Jeremiah the fifth and the third verse, occuli tui respiciunt fidem; and the Apostle Says that it was by faith, that Abel's offering had the pre-eminence, the eleventh to the Hebrews and the fourth verse;
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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.
for Abel believed 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.
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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;
This word of God is a great and precious promise, the second to Peter and the First chapter, which Abel respected more than all things beside in the earth;
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therefore God had a speciall respect to him more than to Cain: as his name did signifie vanity, 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:
Therefore God had a special respect to him more than to Cain: as his name did signify vanity, 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:
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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.
and there is nothing on earth which I desire beside thee? so Abel had this account of God, that he desired nothing on earth in respect of God and his word.
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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,
but that we may know that Abel's faith was a true faith and not feigned, we see it had opus fidei, the First to the Thessalonians the First chapter and the third verse, It was a visible faith,
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and the same thing proves Abels faith to be a true faith, Hebrews the eleventh and the fourth verse, fide obtulit Abel; and the offering faith, is that faith which is commended to our imitation.
and the same thing Proves Abel's faith to be a true faith, Hebrews the eleventh and the fourth verse, fide obtulit Abel; and the offering faith, is that faith which is commended to our imitation.
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The steps of faith which were in Abraham and Abell are, First, Gratitude, whereby we offer a little of that we have, in thankfulnesse to God, from whom we acknowledge all to be received.
The steps of faith which were in Abraham and Abel Are, First, Gratitude, whereby we offer a little of that we have, in thankfulness to God, from whom we acknowledge all to be received.
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.
Secondly, the act of obedience, when by yielding fomething of that we have, we acknowledge our selves ready to loose all we have for his sake, that gave us all.
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;
Thirdly, the act of Humility, when, by offering a lamb to God, we confess thereby that we our selves deserved to suffer, that which the poor beast suffers;
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.
Fourthly, the act of Hope and persuasion, when being persuaded that the death of a corruptible beast, is no just recompense for the life of man, we hope to be saved and cleansed from our Sins, in the blood of christ the lamb of God, which was signified by Abel's lamb.
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;
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;
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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.
and keep this for ever in the purpose and Thought of their hearts, that they may still offer, the First book of Chronicles, and the twenty ninth chapter.
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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,
After the Gospel, 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,
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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 building of the Tabernacle,
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 building of the Tabernacle,
for that little which she put in of her penury, than the rich men, in the one and twentieth chapter of Luke. The Churches of Macedonia were so carefull hereof, that in their extream penury, their liberalitie abounded, in the second Epistle to the Corinthians, the eighth chapter and the second verse;
for that little which she put in of her penury, than the rich men, in the one and twentieth chapter of Lycia. The Churches of Macedonia were so careful hereof, that in their extreme penury, their liberality abounded, in the second Epistle to the Corinthians, the eighth chapter and the second verse;
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There is a difference between almes and almes, as Paul sheweth, in the twenty fourth of the Acts, and the seven centh verse, I came and brought almes and offerings.
There is a difference between alms and alms, as Paul shows, in the twenty fourth of the Acts, and the seven centh verse, I Come and brought alms and offerings.
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That distribution which they of Macedonia made, to the poor 〈 ◊ 〉 at Jerusalem in the fifteenth chapter to the Romans, and the twenty sixt verse, is not that oblation which the Apostle speaketh of, in the fourth to the Philippians, and eighteenth verse, where the Apostle saith, I received from you an odor that smelleth sweet, a sacrifice that is acceptable and pleasant to God.
That distribution which they of Macedonia made, to the poor 〈 ◊ 〉 At Jerusalem in the fifteenth chapter to the Roman, and the twenty sixt verse, is not that oblation which the Apostle speaks of, in the fourth to the Philippians, and eighteenth verse, where the Apostle Says, I received from you an odour that smelleth sweet, a sacrifice that is acceptable and pleasant to God.
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only he dealeth with Cain privatively, and not positively, withdrawing from Cain that favour and good liking which he shewed to Abell. The question is therefore,
only he deals with Cain privatively, and not positively, withdrawing from Cain that favour and good liking which he showed to Abel. The question is Therefore,
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He had obtulit as well as Abel, but not fides; but because he wanted faith, his oblation and his person was not respected, quia sine fide impossibile est placere Deo, Hebrewes the eleventh chapter, and the sixth verse.
He had obtulit as well as Abel, but not fides; but Because he wanted faith, his oblation and his person was not respected, quia sine fide impossibile est placere God, Hebrews the eleventh chapter, and the sixth verse.
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But this faith and inward perswasion Cain wanted, and consequently, in making an outward testimony of that which was not in him, he played the hypocrite, and was therefore rejected.
But this faith and inward persuasion Cain wanted, and consequently, in making an outward testimony of that which was not in him, he played the hypocrite, and was Therefore rejected.
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Adam being a religious man, would have been offended if he had not offered, so the reason why his offering was not respected, was because his fear toward God, was taught by mens precepts, Matthew the fifteenth chapter;
Adam being a religious man, would have been offended if he had not offered, so the reason why his offering was not respected, was Because his Fear towards God, was taught by men's Precepts, Matthew the fifteenth chapter;
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Thirdly, seeing faith is the gift of God, why was he not endued with faith, which might make his person and his oblation acceptable to God as well as Abels? The answer is out of Job, He was one of those that are abhorrers of the light, rebelles lumini, the twenty fourth chapter of Job and the thirteenth verse:
Thirdly, seeing faith is the gift of God, why was he not endued with faith, which might make his person and his oblation acceptable to God as well as Abel's? The answer is out of Job, He was one of those that Are abhorrers of the Light, rebels lumini, the twenty fourth chapter of Job and the thirteenth verse:
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But it tels us not only thus much, but shews us what kinde of oblations must be offered to God, that is, prima primo, and the best things to him that is best and of greatest majesty.
But it tells us not only thus much, but shows us what kind of Oblations must be offered to God, that is, prima primo, and the best things to him that is best and of greatest majesty.
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But Cain was rebellious to this light, and because he used this talent evill, he is deprived of this light of faith, the twenty fifth chapter of Matthew and the twenty eighth verse;
But Cain was rebellious to this Light, and Because he used this talon evil, he is deprived of this Light of faith, the twenty fifth chapter of Matthew and the twenty eighth verse;
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for the light of nature is as the light of a candle shining in a dark place, till the day star, that is, the light of faith, arise in our hearts, the second Epistle of Peter the first chapter and the nineteenth verse;
for the Light of nature is as the Light of a candle shining in a dark place, till the day star, that is, the Light of faith, arise in our hearts, the second Epistle of Peter the First chapter and the nineteenth verse;
Lastly, If this be the summe of all our desires, which David prayeth, Psalm the one hundred and ninteenth and the one hundred and thirty second verse, Look upon me, and be mercifull unto me,
Lastly, If this be the sum of all our Desires, which David Prayeth, Psalm the one hundred and Nineteenth and the one hundred and thirty second verse, Look upon me, and be merciful unto me,
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we must have both the faith and offerings of Abel and Abraham; and unto these we must add, that our offerings come not from us agre, in fine dierum, but that they be primitiae; they may not be the leanest of our sheep, but the fattest;
we must have both the faith and offerings of Abel and Abraham; and unto these we must add, that our offerings come not from us agree, in fine Days, but that they be primitiae; they may not be the Leanest of our sheep, but the Fattest;
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but if we examine the faith and offerings of the world, we shall finde the greatest part goe the way of Cain; they offer in sine dierum, and without any choice, the vilest things they have;
but if we examine the faith and offerings of the world, we shall find the greatest part go the Way of Cain; they offer in sine Days, and without any choice, the Vilest things they have;
and many are worse than Cain, for whereas he offered, many desire such a Religion wherein they may come before God with empty hands, they would offer a sacrifice that cost them nothing, the second of Samuel, the twenty fourth chapter and the twenty fourth verse, the first to the Corinthians the ninth chapter;
and many Are Worse than Cain, for whereas he offered, many desire such a Religion wherein they may come before God with empty hands, they would offer a sacrifice that cost them nothing, the second of Samuel, the twenty fourth chapter and the twenty fourth verse, the First to the Corinthians the ninth chapter;
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We must consider and ballance that which we offer to God, with that which we offer to our bellie, whom wee make our God, as it is in the third chapter to the Philippians; and that we offer to our backs, in the first Epistle to Timothie, the second chapter,
We must Consider and balance that which we offer to God, with that which we offer to our belly, whom we make our God, as it is in the third chapter to the Philippians; and that we offer to our backs, in the First Epistle to Timothy, the second chapter,
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we must henceforth offer more franckly, and pray that God would continue this purpose in our hearts, to offer to him, in the first book of Chronicles, the twenty ninth chapter,
we must henceforth offer more frankly, and pray that God would continue this purpose in our hearts, to offer to him, in the First book of Chronicles, the twenty ninth chapter,
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for here originall sinne sheweth it self first in Cain, in whom we see that verified, which the Apostle affirmeth of all men, that there is a spirit in us that lusteth after envy, in the fourth chapter of James, and the fift verse:
for Here original sin shows it self First in Cain, in whom we see that verified, which the Apostle Affirmeth of all men, that there is a Spirit in us that Lusteth After envy, in the fourth chapter of James, and the fift verse:
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If the end of the promise, which is faith in the blessed seed of the Woman, be not regarded, the end of the commandement, which is love, in the first epistle to Timothie the first chapter and the fift verse, will little be respected;
If the end of the promise, which is faith in the blessed seed of the Woman, be not regarded, the end of the Commandment, which is love, in the First epistle to Timothy the First chapter and the fift verse, will little be respected;
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As the King said to Nehemlah, Why is thy countenance sad, seeing thou art not sick? this is nothing but sorrow of heart, Nehemiah the second chapter and the second verse:
As the King said to Nehemlah, Why is thy countenance sad, seeing thou art not sick? this is nothing but sorrow of heart, Nehemiah the second chapter and the second verse:
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So where we see Cain heavy and his countenance cast down, we may gather that he is disquieted and sorrowfull for 〈 ◊ 〉 and charity, whose property is to think the best, the first epistle to the Corinthians the thirteenth chapter, would that we should attribute it to sorrow for sin, that it was because his sacrifice pleased not God;
So where we see Cain heavy and his countenance cast down, we may gather that he is disquieted and sorrowful for 〈 ◊ 〉 and charity, whose property is to think the best, the First epistle to the Corinthians the thirteenth chapter, would that we should attribute it to sorrow for since, that it was Because his sacrifice pleased not God;
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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.
and Therefore Cain in that he conceiveth sorrow, for the good that Come to his Brother, without his hurt, is guilty of a worldly sorrow, that is to be condemned.
First, If he were sory to the end he might punish and be 〈 ◊ 〉 of himself for his carelesness in Gods service, then it was a godly sorrow, and worthy commendation;
First, If he were sorry to the end he might Punish and be 〈 ◊ 〉 of himself for his carelessness in God's service, then it was a godly sorrow, and worthy commendation;
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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,
Secondly, If it were such a sorrow as did provoke him to emulation, as God's purpose in receiving the Gentiles that 〈 ◊ 〉, was to provoke the Jews to follow their faith, the eleventh chapter of the Romans and the eleventh verse,
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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, NONLATINALPHABET & NONLATINALPHABET:
For the Effect of Cains sorrow, godly sorrow does vindicare malum in se, the second to the Corinthians, the seventh chapter verse the eleventh, it hath two effects, &:
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,
Secondly, where the Effect of godly sorrow is to do less evil and more grod, he did not chasten his body and bring it under, the First to the Corinthians and the ninth chapter,
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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, and this is plain in Esau, who,
where anger and envy take place, there is nothing but murder, Therefore they Are joined together, the First of the Romans and the twenty ninth verse, the fifth of the Galatians and the twenty First verse, and this is plain in Esau, who,
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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,
Touching the original of envy, which as we see is accompanied with such effects, it is the daughter of pride and Self-love, a drop of that poison where with the Serpent At the First infected Eve, and which Adam received from her,
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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,
and was derived from them both to their posterity, by means whereof there Are, as the Apostle Says, certain blind and absurd men, the second to the Thessalonians and the third chapter, indeed beasts in shape of men,
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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,
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,
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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;
Cains displeasure against Abel was in respect of his good service, wherein we see that verified which the Wiseman Says, that there Are Some which fret against the Lord, the Nineteenth of the Proverbs and the third verse;
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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;
but the absurdity of this passion against God is more absurd, for as the Rebels spoke of Moses in the sixt chapter of Numbers, will he put out this peoples eyes;
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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;
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 justify the wicked balance and the bag of deceitful weights, the sixt chapter of Micah and the eleventh verse;
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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.
God Takes order that it shall have punishment in this life, for the envious man is a torment to himself, as the Wise man Says, 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 NONLATINALPHABET:
The Degrees of Cains heaviness were, that he was Angered 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,
There Are passion which Are no sin At all, as in the fourth chapter of the Ephesians, You are angry & nolite Peccare, and the Lord Says dost thou well to be angry Jonah the third chapter, meaning there is Some anger that is good,
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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, and the countenance is the glass wherein we may behold the affections of the heart,
as our Saviour christ Says, Matthew the twelfth chapter and the thirty fourth verse, ex abundantia Cordis os loquitur, the tongue is the trumpet of the mind, and the countenance is the glass wherein we may behold the affections of the heart,
no lesse than it doth here in Cain; so in the Bretheren of Joseph, Genesis the thirty seventh chapter, in so much as they could not speak peaceably to him;
no less than it does Here in Cain; so in the Brethren of Joseph, Genesis the thirty seventh chapter, in so much as they could not speak peaceably to him;
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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:
so the Scripture shows that the pride of the heart appears in the countenance, by the proud look, the one hundred and First Psalm, and the high looks, Proverbs the sixth chapter, the adulterous mind is showed by eyes full of adultery, the second of Peter and the second chapter:
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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.
Therefore we Are to avoid it, Tristitia vultûs est hostilis tessara, the outward badge and token of Some inward evil conceived in the heart, & abscedendum est non 〈 ◊ 〉 a Malo, sed ab omni specie mali.
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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,
whereas he should have said with Eli, the First of Samuel and the third chapter, Deus est, faciet quod bonum videtur in occulis His, and with David, the one hundred and Nineteenth Psalm and the seventy fifth verse, I know Lord thy Judgments Are right,
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Thirdly, the example of Abels good service, and the favour which God vouchsafeth to 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:
Thirdly, the Exampl of Abel's good service, and the favour which God vouchsafeth to him for the same, should have provoked Cain to a godly emulation, Debt fratrem mutatus imitari non amulari, I have observed that nothing is done but upon emulation, Says the Preacher, Ecclesiastes the fourth chapter:
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,
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,
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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.
yet God is always to be acknowledged righteous when he is judged, Psalm the fifth, for he is righteous in all his ways, Psalm the one hundred and fourty fifth, and no iniquity in him, Psalm the ninty second.
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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;
In which generally, we Are taught as much as the Prophet After Affirmeth of God's Goodness, That he delights not in the death of Sinners, Ezekielem the thirty eighth chapter;
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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.
For there is cure and physic for men sin as the Prophet speaks, Let there be an healing of thine error, in the fourth of daniel, and the twenty fourth verse.
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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:
yet there is hope in Israel Concerning this, in the tenth chapter of the First book of Ezra. And if ye Repent, iniquitas Vestra non erit in scandalum, Ezekielem the eighteenth chapter, and the twenty second verse:
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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,
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 anointeth us with the oil of gladness. Therefore we must mark what disease the soul hath,
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:
And by ancient Writers Are reduced to these four uses of holy Scripture, which the Apostle notes in the second to Timothy, the third chapter and the sixteenth verse:
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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,
To reproof belongeth, Why art thou angry? and why is thy countenance cast down? To Doctrine, If thou do well sbalt not thou be accepted? To correction, If thou do not well, does not sin lie At the door? Lastly,
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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.
Fourthly, albeit the devil do labour to make us commit sin, yet the seed of the Woman shall give us grace and strength to resist sin and the desire thereof.
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One of the minde, Why art thou angry? The other of the countenance, Why is thy countenance cast down? Concerning both which (in that God knoweth no cause of Cain's sorrow,) it is plaine, that it was an evill sorrow;
One of the mind, Why art thou angry? The other of the countenance, Why is thy countenance cast down? Concerning both which (in that God Knoweth no cause of Cain's sorrow,) it is plain, that it was an evil sorrow;
God teacheth man more than the beasts of the earth, & giveth him more wisdome than the fowles of heaven, Job the thirty fifth chapter, verse the eleventh:
God Teaches man more than the beasts of the earth, & gives him more Wisdom than the fowls of heaven, Job the thirty fifth chapter, verse the eleventh:
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and they that doe otherwise are not only evill but absurd and unreasonable men, in the second to the Thessalonians, the third chapter and the second verse.
and they that do otherwise Are not only evil but absurd and unreasonable men, in the second to the Thessalonians, the third chapter and the second verse.
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As God sets this brand upon all kinde of sinne that is unreasonable; so chiefly the sinne of Cain for his hatred towards Abel, was not for evill, but for good.
As God sets this brand upon all kind of sin that is unreasonable; so chiefly the sin of Cain for his hatred towards Abel, was not for evil, but for good.
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In naturall reason we are to love good things and hate evill, but where he hated his brother, because his works were good and his own evill, the first epistle of John, the third 〈 ◊ 〉 and the twelfth verse, it appeares that his sinne was bruitish and unreasonable;
In natural reason we Are to love good things and hate evil, but where he hated his brother, Because his works were good and his own evil, the First epistle of John, the third 〈 ◊ 〉 and the twelfth verse, it appears that his sin was brutish and unreasonable;
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which unreasonable kinde of dealing the holy Ghost expresseth, Is thine eye evill because his is good, Matthew the twentieth chapter and the fifteenth verse. Secondly, for his countenance;
which unreasonable kind of dealing the holy Ghost Expresses, Is thine eye evil Because his is good, Matthew the twentieth chapter and the fifteenth verse. Secondly, for his countenance;
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for as they were both created and redeemed by God, so we must glorifie God both in body and spirit, the first to the Corinthians, the sixth chapter and the twentieth verse, God alloweth no affection that is causless,
for as they were both created and redeemed by God, so we must Glorify God both in body and Spirit, the First to the Corinthians, the sixth chapter and the twentieth verse, God alloweth no affection that is causeless,
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The second motive is, If thou doe well, shalt not thou be rewarded and accepted? where in he wills us to look, not only to the ground and cause of our actions,
The second motive is, If thou do well, shalt not thou be rewarded and accepted? where in he wills us to look, not only to the ground and cause of our actions,
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Now there are two chief affections which move the life both of man and beast, that is hope, and feare; first God moves with the hope of reward, If thou doe well shalt thou not beeaccepted? then with the fear of punishment,
Now there Are two chief affections which move the life both of man and beast, that is hope, and Fear; First God moves with the hope of reward, If thou do well shalt thou not beeaccepted? then with the Fear of punishment,
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By the first question, Gods meaning is, Am I such a one as doe not regard well doings? All Scripture affirmeth that God tendreth goodnesse, dicite justo quia bene & erit merces, so saith Jehosaphat to the Judges in the 〈 … 〉 Isa. Be of good courage and 〈 ◊ 〉 it,
By the First question, God's meaning is, Am I such a one as do not regard well doings? All Scripture Affirmeth that God tendereth Goodness, dicite Justo quia bene & erit merces, so Says Jehoshaphat to the Judges in the 〈 … 〉 Isaiah Be of good courage and 〈 ◊ 〉 it,
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for the Lord will bee with the good, the second booke of the Chronicles and the ninteenth chapter, with whom the Apostle agreeth, Be stedfast and unmoveable, quia labor vestra non erit inanis in Domino, as it is in the first of the Corinthians and the fifteenth chapter,
for the Lord will be with the good, the second book of the Chronicles and the Nineteenth chapter, with whom the Apostle agreeth, Be steadfast and Unmovable, quia labour Vestra non erit inanis in Domino, as it is in the First of the Corinthians and the fifteenth chapter,
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and the conclusion of the whole Scripture is, Behold I come shortly and my reward is with mee, the two and twentith chapter of the Revelations and the second verse.
and the conclusion of the Whole Scripture is, Behold I come shortly and my reward is with me, the two and Twentieth chapter of the Revelations and the second verse.
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The word Neshah used in the originall hath two significations, both to reward, and to forgive, as it is in the thirty second Psalme, Blessed are they whose intquities are forgiven;
The word Neshah used in the original hath two significations, both to reward, and to forgive, as it is in the thirty second Psalm, Blessed Are they whose intquities Are forgiven;
the first sense hath reference to the fourth verse, where it is said, God had respect to Abel and his sacrifice; And for the other sense (thou shalt be forgiven.) It is agreeable to the Scripture, which teacheth, us that to ridd our selves of sinne wee must breake off iniquity with right dealing, Daniel the fourth chapter;
the First sense hath Referente to the fourth verse, where it is said, God had respect to Abel and his sacrifice; And for the other sense (thou shalt be forgiven.) It is agreeable to the Scripture, which Teaches, us that to rid our selves of sin we must break off iniquity with right dealing, daniel the fourth chapter;
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therefore it followeth he was rewarded in the life to come, For God is not unrighteous, to forget the labour of our love, Hebrews the sixth chapter and the tenth verse:
Therefore it follows he was rewarded in the life to come, For God is not unrighteous, to forget the labour of our love, Hebrews the sixth chapter and the tenth verse:
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for the act of sinne, howsoever the lips of a strange woman drop as hony, yet of the remorse, he saith the end is more bitter then wormwood, Proverbs the fifth chapter and the third verse;
for the act of sin, howsoever the lips of a strange woman drop as honey, yet of the remorse, he Says the end is more bitter then wormwood, Proverbs the fifth chapter and the third verse;
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The bread of deceit is sweet to a man in the act of sinne, but after when he is touched with remorse, it filleth his mouth with gravell, Proverbs the twentieth chapter and the seventeenth verse.
The bred of deceit is sweet to a man in the act of sin, but After when he is touched with remorse, it fills his Mouth with gravel, Proverbs the twentieth chapter and the seventeenth verse.
so there is a secrecy of sinne, and men would fain hide sinnes, but there is a day of the Lord, which when it commeth, it shall illuminare occulta tenebrarum, the first to the Corinthians the fourth chapter and the fifth verse,
so there is a secrecy of sin, and men would fain hide Sins, but there is a day of the Lord, which when it comes, it shall illuminare Hidden tenebrarum, the First to the Corinthians the fourth chapter and the fifth verse,
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First, it is referred to the dore of a mans conscience, of which it is said, Behold, I stand at the dore and knock, in the third chapter of the Revelations, and the twentieth verse.
First, it is referred to the door of a men conscience, of which it is said, Behold, I stand At the door and knock, in the third chapter of the Revelations, and the twentieth verse.
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for the sleep of sinne is like the sleep of him that sleepeth upon the top of a mast, in the twenty third of the Proverbs and the thirty fourth verse, which being tossed to and fro of the winde, suffereth him not to take any quiet rest.
for the sleep of sin is like the sleep of him that Sleepeth upon the top of a mast, in the twenty third of the Proverbs and the thirty fourth verse, which being tossed to and from of the wind, suffers him not to take any quiet rest.
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And that sinne is wakned by the dore of the conscience, we have a plain example in the Children of Jacob; for when affliction did knock at the dore of their consciences, they remembred their sinne and confessed;
And that sin is wakened by the door of the conscience, we have a plain Exampl in the Children of Jacob; for when affliction did knock At the door of their Consciences, they remembered their sin and confessed;
and after Jacob was dead, the remorse of conscience did so waken them, that they would not be quiet till they had asked Joseph forgivness for their cruelty towards him.
and After Jacob was dead, the remorse of conscience did so waken them, that they would not be quiet till they had asked Joseph Forgiveness for their cruelty towards him.
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Therefore there is another dore whereat sinne is said to lye, that is the dore or gate of death, Psalm the ninth, Isaiah the thirty eighth and the tenth verse, I am going to the gate of death.
Therefore there is Another door whereat sin is said to lie, that is the door or gate of death, Psalm the ninth, Isaiah the thirty eighth and the tenth verse, I am going to the gate of death.
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unless we be worse than beasts, who by no means will be brought to run into the fire or any other apparent danger, use what extremity towards them you will.
unless we be Worse than beasts, who by no means will be brought to run into the fire or any other apparent danger, use what extremity towards them you will.
or (if you will have it so) a Sermon, and that the best Sermon that ever was made by God to Cain, concerning the reforming in himself of those inward trespasses of hypocrisie to God,
or (if you will have it so) a Sermon, and that the best Sermon that ever was made by God to Cain, Concerning the reforming in himself of those inward Trespasses of hypocrisy to God,
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First, by way of expostulation, Why art thou wrath? &c. Secondly, a point of doctrine and direction to the promise, If thou doe well? &c. And the third a point of correction, 〈 ◊ 〉 by God by way of commination, If thou doe not well, sin lyeth at the dore.
First, by Way of expostulation, Why art thou wrath? etc. Secondly, a point of Doctrine and direction to the promise, If thou do well? etc. And the third a point of correction, 〈 ◊ 〉 by God by Way of commination, If thou do not well, since lies At the door.
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And these three we have already handled, now come wee to the last, which is the manner how God will deal that he shall be inexcusable saying, erga te erit appetitus ejus, the meaning whereof it is good that wee know,
And these three we have already handled, now come we to the last, which is the manner how God will deal that he shall be inexcusable saying, Erga te erit Appetitus His, the meaning whereof it is good that we know,
as if God should say, indeed I respect thy brother, and if thou rejoycest that Abel is respected, thou dost well, for so thou shouldst doe; but thou art grieved thereat:
as if God should say, indeed I respect thy brother, and if thou Rejoicest that Abel is respected, thou dost well, for so thou Shouldst do; but thou art grieved thereat:
Or else thou shalt be rewarded according to justice, and that in bounty and liberality, which is by ancient Fathers grounded upon the words of God to Abraham; Fear not, for I will be thine exceeding great reward, Genesis the fifteenth chapter and the first verse, that is, If thou dost well, thou shalt be 〈 ◊ 〉 be rewarded for it;
Or Else thou shalt be rewarded according to Justice, and that in bounty and liberality, which is by ancient Father's grounded upon the words of God to Abraham; fear not, for I will be thine exceeding great reward, Genesis the fifteenth chapter and the First verse, that is, If thou dost well, thou shalt be 〈 ◊ 〉 be rewarded for it;
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And not only that first, but this second, that God shewed plainly that it is his will that in and by the sin committed no man should lose any priviledge which of right is due to him, and which before hee had;
And not only that First, but this second, that God showed plainly that it is his will that in and by the since committed no man should loose any privilege which of right is due to him, and which before he had;
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after sinne committed, lose all their prerogative and supremacy of government which they had before, and that their Subjects are not bound to doe their service any longer to them,
After sin committed, loose all their prerogative and supremacy of government which they had before, and that their Subject's Are not bound to do their service any longer to them,
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so the Prophet Jeremy saith of Nebuchadnezar a wicked King, that he will visite the Nation and Kingdome that will not serve him, the twenty seventh chapter of Jeremiah and the ninth verse;
so the Prophet Jeremiah Says of Nebuchadnezzar a wicked King, that he will visit the nation and Kingdom that will not serve him, the twenty seventh chapter of Jeremiah and the ninth verse;
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Paul in the first to Timothy, the second chapter and the second verse, and Peter, in the first epistle of Peter, the second chapter and the fourteenth verse, doe will, that duty and allegiance be given to the higher powers, not only if they be good,
Paul in the First to Timothy, the second chapter and the second verse, and Peter, in the First epistle of Peter, the second chapter and the fourteenth verse, do will, that duty and allegiance be given to the higher Powers, not only if they be good,
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This Government thus by God established, in the beginning was by David, Jeremy Paul, Peter, Job, and all the rest of the Patriarchs and Saints of God confessed and allowed:
This Government thus by God established, in the beginning was by David, Jeremiah Paul, Peter, Job, and all the rest of the Patriarchs and Saints of God confessed and allowed:
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So that if we regard Abel either in respect of himself or his demeanour towards Cain, or we respect Gods goodness herein, no just cause can be of grief,
So that if we regard Abel either in respect of himself or his demeanour towards Cain, or we respect God's Goodness herein, no just cause can be of grief,
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nor from Abel who is mild and modest, then it remains that it came from Cain himself, whom God repeats four times together in the words of this Text ( thou and thee ) and so he must return to his own heart,
nor from Abel who is mild and modest, then it remains that it Come from Cain himself, whom God repeats four times together in the words of this Text (thou and thee) and so he must return to his own heart,
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and remember how his own sinne is cause of his grief, as God himself speaketh by Isaiah the fourty sixth chapter and the eighth verse, Remember thus and be ashamed, bring it again to minde you transgressors:
and Remember how his own sin is cause of his grief, as God himself speaks by Isaiah the fourty sixth chapter and the eighth verse, remember thus and be ashamed, bring it again to mind you transgressors:
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and said, Father I have sinned; which is another main point of Divinity established from the beginning, that as God saith, Hosea the fifteenth and the ninth perditio tua ex te Israel, salus autem ex me, so our well doing or ill doing is cause of our regarding or destruction;
and said, Father I have sinned; which is Another main point of Divinity established from the beginning, that as God Says, Hosea the fifteenth and the ninth Perdition tua ex te Israel, salus autem ex me, so our well doing or ill doing is cause of our regarding or destruction;
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Nay saith he, it is appetitus peccati; and Augustine doth ground this upon Jeremiah the fifteenth chapter and the ninteenth verse, where it is said, If thou return; and in the same verse ipsi convertantur ad te non tu ad illos:
Nay Says he, it is Appetitus peccati; and Augustine does ground this upon Jeremiah the fifteenth chapter and the Nineteenth verse, where it is said, If thou return; and in the same verse ipsi convertantur ad te non tu ad Illos:
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and so after Austin, St. Jerome saith excellently, ne peccatum illi, sed ille peccato dominaretur, not that sinne might have dominion over him, but he over sinne;
and so After Austin, Saint Jerome Says excellently, ne peccatum illi, sed Isle Peccato dominaretur, not that sin might have dominion over him, but he over sin;
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For as many times as a man refuseth the conversion and turning of the oportunities of sinne, it is the redoubling of so many rewards and crowns in the Kingdome of heaven:
For as many times as a man Refuseth the conversion and turning of the opportunities of sin, it is the redoubling of so many rewards and crowns in the Kingdom of heaven:
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As if God should say, seeing your nature is such, that it is naturally inclined to sinne, by the teint and corruption of the poyson of that Serpent which first beguiled your first Parents, which every man in his own nature hath sense of,
As if God should say, seeing your nature is such, that it is naturally inclined to sin, by the taint and corruption of the poison of that Serpent which First beguiled your First Parents, which every man in his own nature hath sense of,
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for it is no other thing than what is incident to all, the first to the Corinthians, the tenth chapter and the thirteenth verse, No temptation hath taken you,
for it is no other thing than what is incident to all, the First to the Corinthians, the tenth chapter and the thirteenth verse, No temptation hath taken you,
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Now that is our inclination naturall, which we cannot avoid here in this life, and that is comfort against the objects of sinne, that our case is no worse than other mens.
Now that is our inclination natural, which we cannot avoid Here in this life, and that is Comfort against the objects of sin, that our case is no Worse than other men's.
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and if not goe meet it, we must take heed we draw it not to us with cart-ropes, as if it came not fast enough, Isaiah the fist chapter and the eighteenth verse;
and if not go meet it, we must take heed we draw it not to us with Cart-ropes, as if it Come not fast enough, Isaiah the fist chapter and the eighteenth verse;
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and as Ezekiel speaks, we may not be as dragons sucking still, Ezekiel the fourth chapter and the second verse, nor put the stumbling blocks of iniquity before our face, Ezekiel the fourth chapter;
and as Ezekielem speaks, we may not be as dragons sucking still, Ezekielem the fourth chapter and the second verse, nor put the stumbling blocks of iniquity before our face, Ezekielem the fourth chapter;
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we may not plough for sinne, Proverbs the twenty first chapter and the fourth verse, as if he should say, sinne will come fast enough in the fallow grounds;
we may not plough for sin, Proverbs the twenty First chapter and the fourth verse, as if he should say, sin will come fast enough in the fallow grounds;
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in the second to the Corinthians, the eleventh chapter and the twelfth verse, to cut off all occasions to sinne, observing what that is that provoketh them to sinne,
in the second to the Corinthians, the eleventh chapter and the twelfth verse, to Cut off all occasions to sin, observing what that is that provokes them to sin,
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So there is a comfort in our estate comming by this exhortation, and there is exhortation out of the comfort, to doe our duty on sinne, which shall stand us in great stead in the day of the Lord.
So there is a Comfort in our estate coming by this exhortation, and there is exhortation out of the Comfort, to do our duty on sin, which shall stand us in great stead in the day of the Lord.
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Secondly, Si bene feceris, nonne acceptaberis? so that God saith plainly, he that beareth malice doth not well, that is, he sinneth against his brother,
Secondly, Si bene feceris, nonne acceptaberis? so that God Says plainly, he that bears malice does not well, that is, he Sinneth against his brother,
A third distinction is, peccatum cubans and vigilans, that is sinne sleeping and lying still, and sinne waking, that is the temptation of sinne before and while it is committed, and then the remorse after.
A third distinction is, peccatum cubans and vigilans, that is sin sleeping and lying still, and sin waking, that is the temptation of sin before and while it is committed, and then the remorse After.
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The fourth and last distinction, is that which 〈 ◊ 〉 a difference between the Children of God and of the Devill, between the reprobate and the regenerate;
The fourth and last distinction, is that which 〈 ◊ 〉 a difference between the Children of God and of the devil, between the Reprobate and the regenerate;
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when sinne biddeth take to heart, and one doth with sighs shake it off; he that when sin commeth running, shutteth the dore against it, & avoideth all provocations;
when sin bids take to heart, and one does with sighs shake it off; he that when since comes running, shutteth the door against it, & avoideth all provocations;
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But secondly, we have a main foundation, which the ancient Fathers and Doctors ground upon the thirteene verses of the third chapter, where God useth the same words to the woman, that he useth to Cain here, Why hast thou done this? And the Woman said, The Serpent beguiled me; It sheweth that the proceding of Cains sinne, was as the first sinne was;
But secondly, we have a main Foundation, which the ancient Father's and Doctors ground upon the thirteene Verses of the third chapter, where God uses the same words to the woman, that he uses to Cain Here, Why hast thou done this? And the Woman said, The Serpent beguiled me; It shows that the proceeding of Cains sin, was as the First sin was;
for the Serpent first shewed her the fruit, and she did eat; and then after, she shewed it to Adam, and it pleasing his sight, he likewise did eat. This is the proceeding of sinne, from the Serpent to Eve, from her to Adam, and so here the presuming of reason in Cain, contrary to reason, was as that in Eve and Adam; and therefore,
for the Serpent First showed her the fruit, and she did eat; and then After, she showed it to Adam, and it pleasing his sighed, he likewise did eat. This is the proceeding of sin, from the Serpent to Eve, from her to Adam, and so Here the presuming of reason in Cain, contrary to reason, was as that in Eve and Adam; and Therefore,
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so here he saith, Cain shall bear rule over sin, and the same shall befall in mans sensuality, that is, his lusts and concupiscence, which befell his uper part, which is his reason, alluring him and drawing him to sinne:
so Here he Says, Cain shall bear Rule over since, and the same shall befall in men sensuality, that is, his Lustiest and concupiscence, which befell his uper part, which is his reason, alluring him and drawing him to sin:
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Therefore they call the understanding and reason, which is the uper part of the soul, Adam; and the lower part, that is the affection, Eve. The desire and pleasure of sinne, that is the apple,
Therefore they call the understanding and reason, which is the uper part of the soul, Adam; and the lower part, that is the affection, Eve. The desire and pleasure of sin, that is the apple,
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Such a proceeding is in all sinne, and there is no other temptation to sinne now then there was in the beginning to Adam and Eve. Thus much for our state and duty arising by way of instruction and exhortation, to behave our selves so,
Such a proceeding is in all sin, and there is no other temptation to sin now then there was in the beginning to Adam and Eve. Thus much for our state and duty arising by Way of instruction and exhortation, to behave our selves so,
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so that he that hath no more in him than the strength of nature, is as he that followeth the steps of an harlot, whose case is like to the oxe that goeth to the slaughter, as it is in the seventh chapter of the Proverbs. Therefore it is not to be desired,
so that he that hath no more in him than the strength of nature, is as he that follows the steps of an harlot, whose case is like to the ox that Goes to the slaughter, as it is in the seventh chapter of the Proverbs. Therefore it is not to be desired,
Is our strength able to doe thus? No. Further as Moses said, in the 30. of Deuteronomie, and the 14. that Gods meaning in giving him the Law, was not that he could doe it,
Is our strength able to do thus? No. Further as Moses said, in the 30. of Deuteronomy, and the 14. that God's meaning in giving him the Law, was not that he could do it,
Say not in thy heart, who shall goe up into heaven? the means is the word of faith, which assureth thee of Christ the promised seed, who shall for thee break the head of the Serpent, as it is in the third chapter of Genesis, and give thee the victorie over sinne;
Say not in thy heart, who shall go up into heaven? the means is the word of faith, which assureth thee of christ the promised seed, who shall for thee break the head of the Serpent, as it is in the third chapter of Genesis, and give thee the victory over sin;
then there is Christ, without whom we can doe nothing but sinne, as himself speaketh, Sine me nihil potestis facere, in the fifteenth chapter of John & the fifth verse;
then there is christ, without whom we can do nothing but sin, as himself speaks, Sine me nihil potestis facere, in the fifteenth chapter of John & the fifth verse;
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And therefore as the Apostle saith, Wee must be strong in the Lord, that we may be able to resist, in the sixth chapter to the Ephesians, For we are able to doe all things in him that strengthneth us, as it is in the fourth chapter to the Philippians, that is, by the strength of his grace enabling us:
And Therefore as the Apostle Says, we must be strong in the Lord, that we may be able to resist, in the sixth chapter to the Ephesians, For we Are able to do all things in him that strengtheneth us, as it is in the fourth chapter to the Philippians, that is, by the strength of his grace enabling us:
and overcome the power of Hell, Sinne and Death, and he shall tread down Sat an under 〈 ◊ 〉 feet, in the sixteenth chapter to the Romans, and the twentieth verse:
and overcome the power of Hell, Sin and Death, and he shall tread down Sat an under 〈 ◊ 〉 feet, in the sixteenth chapter to the Roman, and the twentieth verse:
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There is no man hath set it down more excellently than St. Gregory, who saith, Justus Deus instat praecepto, quia cùm instat ptaecepto, praecurrit auxilio;
There is no man hath Set it down more excellently than Saint Gregory, who Says, Justus Deus Instant praecepto, quia cùm Instant ptaecepto, praecurrit Auxilio;
So saith the Apostle, in the second to the Carinthians, the sixt chapter, and the first verse, If wee receive not this grace in vain, or if we be wanting to it, by falling away from the grace of God, in the twelfth chapter to the Hebrews, and the fifteenth verse,
So Says the Apostle, in the second to the Carinthians, the sixt chapter, and the First verse, If we receive not this grace in vain, or if we be wanting to it, by falling away from the grace of God, in the twelfth chapter to the Hebrews, and the fifteenth verse,
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What spirit? The spirit of grace and prayer, in the twelfth chapter of Zechariah; that is, Psalm the 〈 ◊ 〉 and the 〈 ◊ 〉 verse, He faileth none that seeke him,
What Spirit? The Spirit of grace and prayer, in the twelfth chapter of Zechariah; that is, Psalm the 〈 ◊ 〉 and thee 〈 ◊ 〉 verse, He Faileth none that seek him,
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wee offering to him our prayers, he will not be wanting to 〈 … 〉 us, that when sinne comes to us, which is occursus poccati, 〈 … 〉 ad Christum, we must nunne to Christ, the seed of the Woman.
we offering to him our Prayers, he will not be wanting to 〈 … 〉 us, that when sin comes to us, which is occursus poccati, 〈 … 〉 ad Christ, we must Nun to christ, the seed of the Woman.
Albeit, it is certain we shall not need to run to Christ, for he saith, Revelations the third chapter, verse the twentieth, Ecce, sto ad ostium & pulso, it is but to open the dore, and let him in.
Albeit, it is certain we shall not need to run to christ, for he Says, Revelations the third chapter, verse the twentieth, Ecce, Sto ad ostium & pulso, it is but to open the door, and let him in.
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Then seeing we see our estate by nature, and what Gods will is, who hath left us a means whereby we may bear rule over sinne; we must take notice of it, that is, run to the promised seed of the woman.
Then seeing we see our estate by nature, and what God's will is, who hath left us a means whereby we may bear Rule over sin; we must take notice of it, that is, run to the promised seed of the woman.
as Paul saith, I delight in the Law of God, touching the inward man, but I have another Law, in the seventh to the Romans, and the twenty second verse;
as Paul Says, I delight in the Law of God, touching the inward man, but I have Another Law, in the seventh to the Roman, and the twenty second verse;
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Therefore we must take notice of his conflict, and know, that between the heel and the head, this conflict shall for ever be, Genesis, the third chapter and the fifteenth verse;
Therefore we must take notice of his conflict, and know, that between the heel and the head, this conflict shall for ever be, Genesis, the third chapter and the fifteenth verse;
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but which shall have dominion, whether flesh or spirit, nature or grace, it is excellently said by Salomon, in the sixteenth chapter of the Proverhs, He that ruleth his own minde and lusts, hath a greater victorie than he that winneth a City;
but which shall have dominion, whither Flesh or Spirit, nature or grace, it is excellently said by Solomon, in the sixteenth chapter of the Proverhs, He that Ruleth his own mind and Lustiest, hath a greater victory than he that wins a city;
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and he that overcommeth it shall receive a crown at Gods hand, as the Apostle saith, I have fought a good fight hence forth is layed up for me a crown, in the second epistle to Timothie, and the fourth chapter.
and he that Overcometh it shall receive a crown At God's hand, as the Apostle Says, I have fought a good fight hence forth is laid up for me a crown, in the second epistle to Timothy, and the fourth chapter.
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And where the end of hearing the word is, that sinne might not have dominion over us, but we bear rule over it; we see Cain is not the better for Gods Sermon,
And where the end of hearing the word is, that sin might not have dominion over us, but we bear Rule over it; we see Cain is not the better for God's Sermon,
but if a man be of Cains minde, if he shall harden his heart as 〈 ◊ 〉, Exodus the eighth chapter and the fifteenth verse, If he shall say, the word that thou hast spoken to us, we will not hear it,
but if a man be of Cains mind, if he shall harden his heart as 〈 ◊ 〉, Exodus the eighth chapter and the fifteenth verse, If he shall say, the word that thou hast spoken to us, we will not hear it,
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we see the Prophets words verefied, that God ordereth his works in 〈 ◊ 〉 fort, That the mouth of wickedness may be stopped, Psalm the one hnndred and seventh and the fourty second 〈 ◊ 〉 God may in this respect say to Cain, and every wicked man, quid debui facere quod non feci? I saiah the fifth chapter;
we see the prophets words verified, that God Ordereth his works in 〈 ◊ 〉 fort, That the Mouth of wickedness may be stopped, Psalm the one hnndred and seventh and the fourty second 〈 ◊ 〉 God may in this respect say to Cain, and every wicked man, quid debui facere quod non Feci? I saiah the fifth chapter;
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The use hereof 〈 ◊ 〉 to those that are Preachers of the word, that seeing the Scholar is not above his Master, seeing the Messenger is not greater than he that sent him, we should content our selves,
The use hereof 〈 ◊ 〉 to those that Are Preachers of the word, that seeing the Scholar is not above his Master, seeing the Messenger is not greater than he that sent him, we should content our selves,
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And yet we see our weakness in the Prophet, who seeing that his pains took no place with his auditors, resolved that he would speak no more in Gods name, Jeremiah the twentieth chapter and the ninth verse,
And yet we see our weakness in the Prophet, who seeing that his pains took no place with his Auditors, resolved that he would speak no more in God's name, Jeremiah the twentieth chapter and the ninth verse,
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And lastly, by ministring to him comfort, that from the blessed seed of the woman, that hath broken the head of the Serpent, he should receive strength to subdue sinne;
And lastly, by ministering to him Comfort, that from the blessed seed of the woman, that hath broken the head of the Serpent, he should receive strength to subdue sin;
This was Cains humor, and this was theirs also that heard Jeremy: Ezekiel the thirty third chapter and thirty first verse, They come and fit before thee;
This was Cains humour, and this was theirs also that herd Jeremiah: Ezekielem the thirty third chapter and thirty First verse, They come and fit before thee;
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Cain was the Patriarch of all such, and as they walk in his way, so they must come to be partakers of that woe that belongs to him and to all his of spring.
Cain was the Patriarch of all such, and as they walk in his Way, so they must come to be partakers of that woe that belongs to him and to all his of spring.
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he proceeded from wrath to deadly hatred, and from hatred to murther, from peccatum in affectu to peccatum in effectu, for the word that goeth out of Gods mouth, shall not return to him void,
he proceeded from wrath to deadly hatred, and from hatred to murder, from peccatum in affectu to peccatum in effectu, for the word that Goes out of God's Mouth, shall not return to him void,
so where the nature of Gods word is to kill sinne, if it be uttered to the wicked which perish, sinne is made unreasonably sinfull by the word, Romans the seventh chapter;
so where the nature of God's word is to kill sin, if it be uttered to the wicked which perish, sin is made unreasonably sinful by the word, Romans the seventh chapter;
And as he that looketh after a woman, to lust after her, hath already committed adulterie in his heart, in the fifth chapter of Matthew; so Cain was already guilty of murther,
And as he that looks After a woman, to lust After her, hath already committed adultery in his heart, in the fifth chapter of Matthew; so Cain was already guilty of murder,
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All the while that he was compacting with them about his death, he was in that sinne as Christ saith of him, Quod facis fac cito, John the thireenth chapter, and the twenty seventh verse;
All the while that he was compacting with them about his death, he was in that sin as christ Says of him, Quod facis fac Quick, John the thireenth chapter, and the twenty seventh verse;
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and was more fearfull, that Adam his Father, a mortall man, should see him, than that God who is able to grinde him in a morter, should behold his fact.
and was more fearful, that Adam his Father, a Mortal man, should see him, than that God who is able to grind him in a mortar, should behold his fact.
and so Absolom having conceived hatred and displeasure against Ammon spake neither good nor ill to him, the second of Samuel and the thirteenth chapter,
and so Absalom having conceived hatred and displeasure against Ammon spoke neither good nor ill to him, the second of Samuel and the thirteenth chapter,
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but as the 〈 ◊ 〉 when he most of all hated our first Parents, would seem to be touched with some commisseration of their estate, Genesis the third chapter;
but as the 〈 ◊ 〉 when he most of all hated our First Parents, would seem to be touched with Some commiseration of their estate, Genesis the third chapter;
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Hath God indeed said ye shall not eate? Nay, but he knoweth, &c. So he 〈 ◊ 〉 Cain to dissemble his hatred with fair words, which dissimulation is a sinne, condemned not only of the heathen,
Hath God indeed said you shall not eat? Nay, but he Knoweth, etc. So he 〈 ◊ 〉 Cain to dissemble his hatred with fair words, which dissimulation is a sin, condemned not only of the heathen,
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this course took Joab with Amasa, the second of Samuel and the twentieth chapter; so Judas dissembled his malice with hail Master, and kissed him, John the twenty ninth:
this course took Joab with Amasa, the second of Samuel and the twentieth chapter; so Judas dissembled his malice with hail Master, and kissed him, John the twenty ninth:
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This sin is abominable, yea, it containeth seven abominations, as the Wiseman tells us, Proverbs the twenty sixth chapter and the twenty fifth verse,
This since is abominable, yea, it Containeth seven abominations, as the Wiseman tells us, Proverbs the twenty sixth chapter and the twenty fifth verse,
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as we have an example in Gedaliah, who beleeved that Ishmael had no purpose to hurt him, Jeremiah the fourtieth chapter, for charity is not suspicious, in the first to the Corinthians, and the thirteenth chapter, especially Abel had little cause to suspect him that was come from a Sermon,
as we have an Exampl in Gedaliah, who believed that Ishmael had no purpose to hurt him, Jeremiah the Fortieth chapter, for charity is not suspicious, in the First to the Corinthians, and the thirteenth chapter, especially Abel had little cause to suspect him that was come from a Sermon,
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Thirdly, it was a sudden death, and therefore more grievous, because thereby not only the body is killed but the soul also, of such a party that is in state of sinne,
Thirdly, it was a sudden death, and Therefore more grievous, Because thereby not only the body is killed but the soul also, of such a party that is in state of sin,
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Thirdly, where God will not have any innocent blood shed, but sacrifice must be offered, Deuteronomie the twenty first chapter, Cain kills innocent Abel, which doth in a third degree aggravate his sinne;
Thirdly, where God will not have any innocent blood shed, but sacrifice must be offered, Deuteronomy the twenty First chapter, Cain kills innocent Abel, which does in a third degree aggravate his sin;
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for to shed innocent blood is a thing that Pilate himself could not abide, and therefore washed his hands, declaing that he was clear from killing Christ, Matthew the twenty seventh chapter and the twenty fourth verse.
for to shed innocent blood is a thing that Pilate himself could not abide, and Therefore washed his hands, declaing that he was clear from killing christ, Matthew the twenty seventh chapter and the twenty fourth verse.
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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.
Fifty, he fears 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 days of mourning for his Father were passed, 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, but cloaked and hidden under a shew of love, which makes it more grievous.
Sixty, it was not done ex irae impetu, but ex Odii habitu; and against such the Prophet Prayeth, be not merciful to such as sin of malicious wickedness, psalm the fifty ninth. Seventhly, his hatred was not open, but cloaked and hidden under a show of love, which makes it more grievous.
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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.
but it was thou my Companion, my guide and familiar friend, Therefore let death seize upon him, Psalm the fifty fifth and the twelfth, thirteenth and fifteenth Verses.
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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.
Ninthly, not only being admonished, but seeing his Father made an Exampl of God's wrath, whom he saw daily labouring and moiling in the earth for his disobedience to God.
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.
but for doing his duty in God's service, as the Apostle notes 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 Brother's good.
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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, for he did not only murther our first 〈 ◊ 〉 in Paradise,
so Here we see him the First Martyr, wherein we see the works of the devil, who is a Murderer from the beginning, John the eighth chapter and the fourty fourth verse, for he did not only murder our First 〈 ◊ 〉 in Paradise,
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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.
of which sin the Wiseman Says, Proverbs the twenty seventh chapter and the fourth verse, Who can stand before envy? there is no Way but death with them that Are envied.
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.
The Brethren 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.
these degrees must be observed, 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:
these Degrees must be observed, that we may avoid them in our selves, Because there is no man but may shall as well as Cain, except the grace of God do stay him. To conclude:
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,
for the Prophet Complaineth in the fifty seventh chapter of Isaiah, and the First verse, The righteous Perishes, 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 days of my vanity I have seen a good man punished in his Justice,
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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;
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;
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;
The Apostle Says, Godliness hath promises both in this life and the life to come, in the First epistle to Timothy, the fourth chapter and the eighth verse;
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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.
and among the promises of this life long life is one, in the sixt chapter to the Ephesians, and the third verse, which God promises to them that honour their Superiors.
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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:
but withal we must know, there Are certain Causes, wherein this Rule holds not true, that the dutiful and holy man shall live long in this world. The exceptions Are:
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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;
and Therefore God in mercy took away good Josiah that he should not see the misery's that were to come upon the jews, by the captivity, in the second book of Chronicles, and the thirty fourth chapter;
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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;
But lest we should think there is no other life but this, Therefore he Takes the blessing of long life from Some of his Servants, to show that there is Another life, wherein they shall be partakers of the promises;
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;
God will try the patience of his Servants, and the Obedience of them that keep his Commandments, Apocalypse the fourteenth chapter, and the twelfth verse;
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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;
and though they die, yet death is to them no loss, but advantage, as it is in the First chapter to the Philippians: For if Abel for long life on earth, have Eternal life in heaven, he hath no wrong done him;
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,
Beside, the Righteous though they die never so soon, yet they shall be had in everlasting remembrance, as it is in the one hundred & twelfth Psalm; And the memorial of the just is blessed, in the tenth chapter of the Proverbs: No man but would wish to be in Abel's case, to enjoy everlasting happiness in heaven,
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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:
in the eleventh chapter to the Hebrews, Abel defunctus loquitur. But what is that which he speaks, Noli aemulari? That which Abel Says is, Fret not thy self, Because thou enjoyest not the outward blessings which the wicked have:
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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,
It was my case Says 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,
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;
THat the death of God's Saints is precious in his sighed, Psalm the one hundred and sixteenth and the fifteenth verse, it appears as by many other Arguments;
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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 At this verse God begins to hold a judgement Concerning the wicked and unnatural fact of Cain in murdering Abel, which judgement is continued to the sixteenth verse;
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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.
for the ninth contains 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 reprieving, or mitigation of his punishment.
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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.
and many such testimonies does God daily show 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.
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,
Therefore in the commandments 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,
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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,
The point it self is a Citante or conventing of Cain by God before his Judgement Seat, not by any secret or inward working of his Spirit, which is the usual Way whereby God works Repentance in men's hearts,
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and also matter of terror to the wicked, which are the ofspring of cursed Cain: For albeit it seemed God had no care of his faithfull servant Abel, in that he suffred him to be slain;
and also matter of terror to the wicked, which Are the offspring of cursed Cain: For albeit it seemed God had no care of his faithful servant Abel, in that he suffered him to be slave;
So that they may learn this for their comfort, that howsoever we reckon of it, Yet the death of Gods Saints is pretious and of high estimation in Gods eye, Psalm the one hundred and sixteenth;
So that they may Learn this for their Comfort, that howsoever we reckon of it, Yet the death of God's Saints is precious and of high estimation in God's eye, Psalm the one hundred and sixteenth;
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and that whether they live or dye they are the Lords, in the fourteenth chapter of the Romans, for as both our bodies and souls are Gods, in the first to the Corinthians, the sixth chapter and the twentieth verse,
and that whither they live or die they Are the lords, in the fourteenth chapter of the Roman, for as both our bodies and Souls Are God's, in the First to the Corinthians, the sixth chapter and the twentieth verse,
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for he had received many indignities himself from Cain, in that he, without any regard, offered to God that which came first to his hand, not making choice of his sacrifice as Abel did;
for he had received many indignities himself from Cain, in that he, without any regard, offered to God that which Come First to his hand, not making choice of his sacrifice as Abel did;
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And again, when notwithstanding the Sermon which God preached to him, he doubted not to proceed from one sinne to another, till at last he had murthered his Brother;
And again, when notwithstanding the Sermon which God preached to him, he doubted not to proceed from one sin to Another, till At last he had murdered his Brother;
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The point of terror to Cain and his posterity is, that howsoever they 〈 ◊ 〉 themselves, Psalm the ninety fourth and the seventh verse, The Lord shall not see,
The point of terror to Cain and his posterity is, that howsoever they 〈 ◊ 〉 themselves, Psalm the ninety fourth and the seventh verse, The Lord shall not see,
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wherewithall we are to note, that that is here verified which Jehu spake in the second of Kings and the tenth chapter, that is, that no word of the Lord shall fall to the ground.
wherewithal we Are to note, that that is Here verified which Jehu spoke in the second of Kings and the tenth chapter, that is, that no word of the Lord shall fallen to the ground.
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For his intent, St. Ambrose tells us what it was, ignorantiam simulat, ut confessiones urgeat; and as Austen saith, non interrogantis ut discat, sed invitantis ut poeniteat;
For his intent, Saint Ambrose tells us what it was, ignorantiam simulat, ut confessiones urgeat; and as Austen Says, non interrogantis ut Discat, sed invitantis ut poeniteat;
the gate of repentance is confession of sinne, and God makes as if he were ignorant what was become of Abel, that so he might provoke Cain to confess his fact,
the gate of Repentance is Confessi of sin, and God makes as if he were ignorant what was become of Abel, that so he might provoke Cain to confess his fact,
if he had not been hindred with the hardness of his heart, might as Joshua said to Achan, Joshua the seventh chapter, Give glory to God, that is, by accusing himself to clear God:
if he had not been hindered with the hardness of his heart, might as joshua said to achan, joshua the seventh chapter, Give glory to God, that is, by accusing himself to clear God:
Touching which voluntary confession and accusing of our selves, the Fathers out of Proverbs the eighteenth chapter and the seventeenth verse, say justus in principio sermonis est accusator sui, and they read these words of the Prophet, Isaiah the fourty third chapter and the twenty sixt verse, dic tu iniquitates prior, utjustifioeris, for the way to be justified before God, is to accuse and condemn our selves, for it is a thing acceptable to God, that we accuse and judge our selves worthy to be destroyed for our iniquities, Ezekiel the thirty sixt chapter and the thirty first verse;
Touching which voluntary Confessi and accusing of our selves, the Father's out of Proverbs the eighteenth chapter and the seventeenth verse, say justus in principio Sermon est accusator sui, and they read these words of the Prophet, Isaiah the fourty third chapter and the twenty sixt verse, Die tu Iniquities prior, utjustifioeris, for the Way to be justified before God, is to accuse and condemn our selves, for it is a thing acceptable to God, that we accuse and judge our selves worthy to be destroyed for our iniquities, Ezekielem the thirty sixt chapter and the thirty First verse;
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so that Gods intent herein was an intent of mercy, wherein we are to observe these three qualities whereby God draweth men to repentance, his goodness, and his long suffering,
so that God's intent herein was an intent of mercy, wherein we Are to observe these three qualities whereby God draws men to Repentance, his Goodness, and his long suffering,
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and patience, Romans the second chapter and the first verse, which goodness of God towards Cain appeares herein, that having already used perswasions and preservative physick to keep Cain from sinning, he contents not himself,
and patience, Romans the second chapter and the First verse, which Goodness of God towards Cain appears herein, that having already used persuasions and preservative physic to keep Cain from sinning, he contents not himself,
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Here the words of the Prophet are fulfilled, Psalm the sixty second and the eleventh and twelfth verses, Semel atque iterum loquutus est Deus, and both speeches of mercy;
Here the words of the Prophet Are fulfilled, Psalm the sixty second and the eleventh and twelfth Verses, Semel atque iterum loquutus est Deus, and both Speeches of mercy;
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The first speech was as the Apostle speaks, in the first to the Corinthians the tenth chapter, qui stat, videat ne cadat, but now that he is fallen, he speaks again, ut resurgat & poeniteat, Jeremiah the eighth chapter and the fourth verse, Shall they fall and not arise? both which effects of Gods goodness the Prophet noteth in these words, Psalm the one hundred and fourty fifth and the fourteenth verse, The Lord upholdeth them that are ready to fall,
The First speech was as the Apostle speaks, in the First to the Corinthians the tenth chapter, qui stat, Videat ne cadat, but now that he is fallen, he speaks again, ut resurgat & poeniteat, Jeremiah the eighth chapter and the fourth verse, Shall they fallen and not arise? both which effects of God's Goodness the Prophet notes in these words, Psalm the one hundred and fourty fifth and the fourteenth verse, The Lord upholds them that Are ready to fallen,
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Loe all those things will God work twice or thrice with a man, that he may turn back his soul from the pit, Job the thirty third chapter and the twenty ninth verse.
Lo all those things will God work twice or thrice with a man, that he may turn back his soul from the pit, Job the thirty third chapter and the twenty ninth verse.
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and so we see Gods intent in asking the question, is an intent of mercy, that by his goodnesse, long suffering and patience, he might have drawn Cain to repentance, had he not in the hardness of his heart heaped up wrath for himself against the day of wrath, Romans the second chapter.
and so we see God's intent in asking the question, is an intent of mercy, that by his Goodness, long suffering and patience, he might have drawn Cain to Repentance, had he not in the hardness of his heart heaped up wrath for himself against the day of wrath, Romans the second chapter.
yet they may not proceed against him till they have made him confesse the fact, which was the purpose of God with Cain; for so he dealt with our first Parents in that first judgment:
yet they may not proceed against him till they have made him confess the fact, which was the purpose of God with Cain; for so he dealt with our First Parents in that First judgement:
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Of this we have a plain example in Cain, and not in him only, but even in David the the Servant of God, who after he yeelded to one sinne, stayed not there,
Of this we have a plain Exampl in Cain, and not in him only, but even in David the the Servant of God, who After he yielded to one sin, stayed not there,
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So it was with Adam in the matters of concupiscence, and in Cain in the matter of revenge, both NONLATINALPHABET and NONLATINALPHABET, lust and wrath are such things as we would have concealed,
So it was with Adam in the matters of concupiscence, and in Cain in the matter of revenge, both and, lust and wrath Are such things as we would have concealed,
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for 〈 ◊ 〉 we will have favour at Gods hand, we must confesse our sinnes, but if we say we have no sinne, we deceive our selvse, whereby we see that sinne is a thing to be avoided.
for 〈 ◊ 〉 we will have favour At God's hand, we must confess our Sins, but if we say we have no sin, we deceive our selvse, whereby we see that sin is a thing to be avoided.
for the Apostle saith, Romans the fourteenth chapter, Blessed is he which doth not allow in his act that which he covers, for many allow and approve of that in their actions, which in word they dare not but condemn.
for the Apostle Says, Romans the fourteenth chapter, Blessed is he which does not allow in his act that which he covers, for many allow and approve of that in their actions, which in word they Dare not but condemn.
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They which commit murther as Cain, or adultery, whether it be lust of revenge, or the lust of uncleanness, howsoever they yeeld to it in the practises of their life,
They which commit murder as Cain, or adultery, whither it be lust of revenge, or the lust of uncleanness, howsoever they yield to it in the practises of their life,
In which regard his sinne is of a greater last and scantling than Adam's; and hereby he 〈 ◊ 〉 himself not to be of Adam, but ex maligno illo, John the third chapter and the twelfth verse.
In which regard his sin is of a greater last and scantling than Adam's; and hereby he 〈 ◊ 〉 himself not to be of Adam, but ex maligno illo, John the third chapter and the twelfth verse.
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The Wise-man saith of Kings, which are but mortall men, in the sixteenth chapter of the Proverbs, and the thirteenth verse, Righteous lips are the delight of Kings,
The Wiseman Says of Kings, which Are but Mortal men, in the sixteenth chapter of the Proverbs, and the thirteenth verse, Righteous lips Are the delight of Kings,
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for that is the Law and Prophets: If our neighbours oxe goe astray, or fall down under his burthen, Gods will is we succour him, Deuteronomie the twenty second chapter:
for that is the Law and prophets: If our neighbours ox go astray, or fallen down under his burden, God's will is we succour him, Deuteronomy the twenty second chapter:
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The instruction that we are to gather hence is, that wee avoid the wayes of Cain, if we will escape his curses, in the eleventh verse of the epistle of Jude: He was carried with a lying spirit, in the first of Kings and the twenty second chapter;
The instruction that we Are to gather hence is, that we avoid the ways of Cain, if we will escape his curses, in the eleventh verse of the epistle of U^de: He was carried with a lying Spirit, in the First of Kings and the twenty second chapter;
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Much more are we to have a tender regard of men, because they are our own flesh, from whom we may not hide our compassion, in the fifty eighth chapter of Isaiah. But if that will not move Cain, yet let naturall affection provoke him to take care of Abel; because he is his Brother, issued out of the loynes of Adam, as he himself was.
Much more Are we to have a tender regard of men, Because they Are our own Flesh, from whom we may not hide our compassion, in the fifty eighth chapter of Isaiah. But if that will not move Cain, yet let natural affection provoke him to take care of Abel; Because he is his Brother, issued out of the loins of Adam, as he himself was.
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The law of the Church is, Nemo quae sua sunt quaer at, sed quisquis quae alterius, in the first to the Corinthians the tenth chapter and the twenty fourth verse:
The law of the Church is, Nemo Quae sua sunt quaer At, sed quisquis Quae alterius, in the First to the Corinthians the tenth chapter and the twenty fourth verse:
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Which rule, as it concerneth all men generally, so especially it toucheth those that doe dominari, as Cain, whose duty, non praeesse solum, sed prodesse.
Which Rule, as it concerns all men generally, so especially it touches those that do Dominari, as Cain, whose duty, non Presse solum, sed Profits.
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They (as if they were to care for none but themselves,) answered, What is that to us? Looke thou to it, in the twenty seventh chapter of Matthew; they were perswaded they were not bound to take any notice of his state.
They (as if they were to care for none but themselves,) answered, What is that to us? Look thou to it, in the twenty seventh chapter of Matthew; they were persuaded they were not bound to take any notice of his state.
which sinne whosoever committeth, cannot be clear from the great sinne which is irremediable, as David saith, Keep thy servant from presumptuous sinnes,
which sin whosoever Committeth, cannot be clear from the great sin which is irremediable, as David Says, Keep thy servant from presumptuous Sins,
Secondly, There is spiritus malignus; in the first epistle of John, the third chapter and the twelfth verse, the malicious spirit which perswaded Cain that he was not bound to take care for his Brother:
Secondly, There is spiritus Malignus; in the First epistle of John, the third chapter and the twelfth verse, the malicious Spirit which persuaded Cain that he was not bound to take care for his Brother:
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Wee must 〈 ◊ 〉 before our selves the example of Abrahams humility, who acknowledged him selt to be but dust and ashes, in the eighteenth chapter of Genesis: And with Job say, I will repent in sack cloth and ashes;
we must 〈 ◊ 〉 before our selves the Exampl of Abrahams humility, who acknowledged him selt to be but dust and Ashes, in the eighteenth chapter of Genesis: And with Job say, I will Repent in sack cloth and Ashes;
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for if wee in humilitie confesse our sinnes, God is mercifull and just to forgive us our sinnes, in the first epistle of John, the first chapter and the seventh verse.
for if we in humility confess our Sins, God is merciful and just to forgive us our Sins, in the First epistle of John, the First chapter and the seventh verse.
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and in deceitfull lips, saying with them, Job the twenty fourth chapter, Quis me vidit? or with her, in the thirtieth chapter of the Proverbs, that having committed sinne, wipeth her mouth, and saith, Non seci.
and in deceitful lips, saying with them, Job the twenty fourth chapter, Quis me vidit? or with her, in the thirtieth chapter of the Proverbs, that having committed sin, wipeth her Mouth, and Says, Non seci.
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but excused his sinne, 〈 ◊ 〉 without charity toward his Brother, so without all humilitie or modesty to God, that he was not bound to take care of Abel; yet for all that God proceedeth to convict him.
but excused his sin, 〈 ◊ 〉 without charity towards his Brother, so without all humility or modesty to God, that he was not bound to take care of Abel; yet for all that God Proceedeth to convict him.
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If we understand it to be a second question, then we are to remember what the Prophet saith, in the sixty second Psalm, that God speaketh not once but twice, to shew that he is mercifull,
If we understand it to be a second question, then we Are to Remember what the Prophet Says, in the sixty second Psalm, that God speaks not once but twice, to show that he is merciful,
and that his oath is a true oath, whereby he affirmeth that he desires not the death of a sinner, in the thirty third chapter of Ezekiel, and the eleventh verse;
and that his oath is a true oath, whereby he Affirmeth that he Desires not the death of a sinner, in the thirty third chapter of Ezekielem, and the eleventh verse;
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for if a man do but say, I have sinned, and perverted righteousnesse and it did not profit me, he will deliver his soul from going into the pit, in the thirty third chapter of Job, and the eighteenth verse;
for if a man do but say, I have sinned, and perverted righteousness and it did not profit me, he will deliver his soul from going into the pit, in the thirty third chapter of Job, and the eighteenth verse;
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And that is the rea on, that God having once already asked Cain, Where is thy brother Abel? doth now ask him again the second time, What hast thou done? which is all one in effect with the first question.
And that is the rea on, that God having once already asked Cain, Where is thy brother Abel? does now ask him again the second time, What hast thou done? which is all one in Effect with the First question.
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But others referre this question to Cains deniall, why didest thou not confesse thy fault, that I might have had mercy on thee? Wherein we see that verified that the Prophet affirmeth of God, in the second chapter of Joel, That he is sorry for our afflictions;
But Others refer this question to Cains denial, why didst thou not confess thy fault, that I might have had mercy on thee? Wherein we see that verified that the Prophet Affirmeth of God, in the second chapter of Joel, That he is sorry for our afflictions;
For God maketh two sermons to Cain, one before he sinned, verse the seventh, the other after he had sinned, in these words, Ubi est Abel frater? As by the first he 〈 ◊ 〉 us to say with Paul, in the ninth chapter of the Acts of the Apostles, Quid faciam? so when we have sinned, we must smite our hearts with David, in the second of Samuel and the twenty fourth chapter,
For God makes two Sermons to Cain, one before he sinned, verse the seventh, the other After he had sinned, in these words, Ubi est Abel frater? As by the First he 〈 ◊ 〉 us to say with Paul, in the ninth chapter of the Acts of the Apostles, Quid faciam? so when we have sinned, we must smite our hearts with David, in the second of Samuel and the twenty fourth chapter,
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and say as the prophet speaks, Jeremiah the eighth chapter and the sixt verse, quid feci? Gods question to Cain doth plainly 〈 ◊ 〉 to us thus much, that when we have sinned we must repent us of the evill,
and say as the Prophet speaks, Jeremiah the eighth chapter and the sixt verse, quid Feci? God's question to Cain does plainly 〈 ◊ 〉 to us thus much, that when we have sinned we must Repent us of the evil,
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and say, what have I done? for if man repent not that he hath sinned against God, God will repent that he hath made man, Genesis the sixt chapter and the sixt verse;
and say, what have I done? for if man Repent not that he hath sinned against God, God will Repent that he hath made man, Genesis the sixt chapter and the sixt verse;
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but there is to be noted further in this question, that the reason thereof is, that Cain by murthering his brother, did not only shew himself like the Devill, that evill one, as St. John calls him, in the first of John the third chapter and the twelfth verse, who was a murther from the beginning, but that he sheweth himself like unto him in denying the truth,
but there is to be noted further in this question, that the reason thereof is, that Cain by murdering his brother, did not only show himself like the devil, that evil one, as Saint John calls him, in the First of John the third chapter and the twelfth verse, who was a murder from the beginning, but that he shows himself like unto him in denying the truth,
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The detection of Cains Crime is in these words ( the voice of thy brothers blood 〈 ◊ 〉 to me from the earth ) God goeth forward and sheweth, that although the Devill doe stop Cains mouth that he will confess his fact,
The detection of Cains Crime is in these words (the voice of thy Brother's blood 〈 ◊ 〉 to me from the earth) God Goes forward and shows, that although the devil do stop Cains Mouth that he will confess his fact,
albeit he himself will not say he hath killed Abel, yet God setts before his eyes the things which he hath done, Psalm the fiftieth and the twenty first verse.
albeit he himself will not say he hath killed Abel, yet God sets before his eyes the things which he hath done, Psalm the fiftieth and the twenty First verse.
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that man heares nothing but vocall speech but God heares blood speak, as God doth loquisurdis, so he doth audire muta; He calleth those things that are not,
that man hears nothing but vocal speech but God hears blood speak, as God does loquisurdis, so he does Audire muta; He calls those things that Are not,
Man cannot see in the dark without the light, But the darknes and the light are all one to him, Psalm the one hundred and thirty ninth, All things are naked and bare before his eyes, Hebrews the fourth chapter,
Man cannot see in the dark without the Light, But the darkness and the Light Are all one to him, Psalm the one hundred and thirty ninth, All things Are naked and bore before his eyes, Hebrews the fourth chapter,
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as for Cain he denyed the deed, as for Adam and Eve, who were his Parents, such was their naturall affection, that they could not finde in their hearts to accuse their Son,
as for Cain he denied the deed, as for Adam and Eve, who were his Parents, such was their natural affection, that they could not find in their hearts to accuse their Son,
though there be neither confession nor accusation, yet God proceeds to convince him, and grounds himself upon the grievousness of his sinne, The voice of thy Brothers blood cryeth to me.
though there be neither Confessi nor accusation, yet God proceeds to convince him, and grounds himself upon the grievousness of his sin, The voice of thy Brother's blood Cries to me.
and there was none to accuse him, yet he was convinced by those tokens which he left with Thamar, Genesis the thirty eigthth chapter and the twenty sixt verse:
and there was none to accuse him, yet he was convinced by those tokens which he left with Tamar, Genesis the thirty eigthth chapter and the twenty sixt verse:
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The Lessons to be learned hence are, First matter of Faith, for the ancient Fathers upon these words, The voice of thy brothers blood cryeth, compared with the Apostles, Hebrews the eleventh chapter and the fourth verse, by the which Abel being dead yet speaketh, doe ground the immortality of Abel, nam qui loquitur vivit, of which we are to be perswaded in regard of the truth of Gods promises made;
The Lessons to be learned hence Are, First matter of Faith, for the ancient Father's upon these words, The voice of thy Brother's blood Cries, compared with the Apostles, Hebrews the eleventh chapter and the fourth verse, by the which Abel being dead yet speaks, do ground the immortality of Abel, nam qui loquitur vivit, of which we Are to be persuaded in regard of the truth of God's promises made;
and to the afflicted rest, when the Lord shall shew himself from heaven, in the second epistle to the Thessalonians, the first chapter and the sixt verse, And God is not unjust to forget our works and labour of love, Hebrews the sixth chapter and the tenth verse.
and to the afflicted rest, when the Lord shall show himself from heaven, in the second epistle to the Thessalonians, the First chapter and the sixt verse, And God is not unjust to forget our works and labour of love, Hebrews the sixth chapter and the tenth verse.
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And for a third proof, if God be the God of Abraham, as he affirmeth himself to be the God of Abraham Isaac and Jacob, then no doubt but Abel liveth no lesse than Abraham, because as Christ affirmeth, deus non est mortuorum deus,
And for a third proof, if God be the God of Abraham, as he Affirmeth himself to be the God of Abraham Isaac and Jacob, then no doubt but Abel lives no less than Abraham, Because as christ Affirmeth, deus non est Mortuorum deus,
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Secondly, hence we have commended to us morall doctrine, against those which doubt not without all fear to dispatch and rid out of the way whatsoever is a stay or let to them,
Secondly, hence we have commended to us moral Doctrine, against those which doubt not without all Fear to dispatch and rid out of the Way whatsoever is a stay or let to them,
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First, It is true that the souls of them that are deceased are brought in, crying for vengeance, Revelations the sixt chapter, How long Lord? but it is not here affirmed of Abel, that his soul in heaven cryeth for vengeance:
First, It is true that the Souls of them that Are deceased Are brought in, crying for vengeance, Revelations the sixt chapter, How long Lord? but it is not Here affirmed of Abel, that his soul in heaven Cries for vengeance:
and so when the Israelites offered their Sonnes and daughters and shed innocent blood, the wrath of the Lord was kindled against them, Psalm the one hundred and sixt and thirty seventh verse;
and so when the Israelites offered their Sons and daughters and shed innocent blood, the wrath of the Lord was kindled against them, Psalm the one hundred and sixt and thirty seventh verse;
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The third point is, that the word blood is expressed in the plurall number sanguinum clamantium, to note that in killing Abel, he did not only shed his blood,
The third point is, that the word blood is expressed in the plural number Sanguinum clamantium, to note that in killing Abel, he did not only shed his blood,
but the blood of all those that might have proceeded of Abel, if he had lived and married, whereby his fact is the more grievous in that it is committed in tantâ paucitate gener is humani:
but the blood of all those that might have proceeded of Abel, if he had lived and married, whereby his fact is the more grievous in that it is committed in tantâ paucitate gener is Humani:
for as God plagued the Egyptians for oppressing the poor Israelites, so he will plague them that oppress the stranger and poor, Exodus the twenty second and the twenty first verse.
for as God plagued the egyptians for oppressing the poor Israelites, so he will plague them that oppress the stranger and poor, Exodus the twenty second and the twenty First verse.
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Fiftly, for the nature of the crie it is in Hebrew, vox preconis or proclamantis, of such a one as hath strong sides, of which we have an example, Genesis the fourty first and the fourty third verse, where Pharoah causeth one to crie with a Trumpet before Joseph Abreck; so forcible was the crie of the blood of Abel in the eares of God.
Fifty, for the nature of the cry it is in Hebrew, vox preconis or proclamantis, of such a one as hath strong sides, of which we have an Exampl, Genesis the fourty First and the fourty third verse, where Pharaoh Causes one to cry with a Trumpet before Joseph Abreck; so forcible was the cry of the blood of Abel in the ears of God.
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for where there is no voice of any Cryer, be he never so strong, that can be heard up to the top of high hills or steeples, the voice of this crie is heard higher than any hill or tower whatsoever;
for where there is no voice of any Crier, be he never so strong, that can be herd up to the top of high hills or steeples, the voice of this cry is herd higher than any hill or tower whatsoever;
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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,
for as the Prophet Says, Our strength is in silence and quietness, Isaiah the thirtieth chapter, Though we possess our Souls in patience, as christ wills, Lycia the twenty First chapter,
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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,
for as he hears the voice of blood, so the voice of our weeping and tears, Psalm the fifty sixt and the eighth verse, he hears the sighs 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,
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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;
and if he keep a vessel to put our tears in, much more may we persuade our selves that our blood is precious in his sighed, Psalm the one hundred and sixteenth and the fifteenth verse;
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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;
before the Holy Ghost called it 〈 ◊ 〉 cubans, that is, sin fast asleep; but Here is peccatum Clamans, not only sin awake, but crying out and warning;
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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;
yea thou thy self which 〈 ◊ 〉 me to do it, Wouldst have been the First that should accuse me, in the second book of Samuel, the eighteenth chapter and the thirteenth verse;
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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.
And as the Prophet speaks, 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, Isaiah the third chapter and the fifteenth verse.
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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 we see that there is vox non solùm oris, sed operis, as the Prophet speaks of God's works, that the very heavens have a voice, wherewith they do enarrare gloriam Dei, Psalm the Nineteenth:
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;
then the blood of christ jesus must needs have a more powerful voice, Because it speaks better things than the blood of Abel, Hebrews the twelfth chapter and the twenty fourth verse;
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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:
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:
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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.
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 sin, Behold, the voice of thy Brother's blood Cries to me.
not from the presence of his Providence, for of that, Psalm the one hundred thirty ninth, Whither shall I goe from thy presence? but from the presence of Gods favour and grace, of which the Prophet prayeth, Cast me not from thy presence, Psalm the fifty first, from the fellowship of the Saints,
not from the presence of his Providence, for of that, Psalm the one hundred thirty ninth, Whither shall I go from thy presence? but from the presence of God's favour and grace, of which the Prophet Prayeth, Cast me not from thy presence, Psalm the fifty First, from the fellowship of the Saints,
for in the third of Genesis, and the fourteenth verse, the sentence pronounced upon the Serpent was, Cursed art thou; if there had been any punishment more grievous, doubtlesse God would have laid it upon him.
for in the third of Genesis, and the fourteenth verse, the sentence pronounced upon the Serpent was, Cursed art thou; if there had been any punishment more grievous, doubtless God would have laid it upon him.
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And in the end of the world, the last and most fearfull punishment, or sentence upon the Devill and his Angels, is, Ite maledicti, Matthew the twenty fift chapter:
And in the end of the world, the last and most fearful punishment, or sentence upon the devil and his Angels, is, Item Maledicti, Matthew the twenty fift chapter:
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But when God came to Adam, he spared his person, and laid the curse upon the earth, Maledicta terrapropter te, Genesis the third chapter and the seventeenth verse:
But when God Come to Adam, he spared his person, and laid the curse upon the earth, Maledicta terrapropter te, Genesis the third chapter and the seventeenth verse:
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so he hath the same punishment that the Serpent had, Maledictus tu. In regard of which likenesse of their sinne, the Apostle saith, Cain is ex maligno illo, in the first of John the third chapter and the twelfth verse;
so he hath the same punishment that the Serpent had, Maledictus tu. In regard of which likeness of their sin, the Apostle Says, Cain is ex maligno illo, in the First of John the third chapter and the twelfth verse;
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especially that party is cursed that hath no good in him, for wee see, in the eighteenth chapter of Genesis, if there had been any good in Sodom, but five persons, the Lord would have spared it;
especially that party is cursed that hath no good in him, for we see, in the eighteenth chapter of Genesis, if there had been any good in Sodom, but five Persons, the Lord would have spared it;
But on the other side, because there was wine found in one cluster, the Lord said destroy it not, Isaiah the sixty fifth chapter, and the eighth verse.
But on the other side, Because there was wine found in one cluster, the Lord said destroy it not, Isaiah the sixty fifth chapter, and the eighth verse.
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In the new Testament, God promiseth mercy to the Church of Philadelphia, quia modicam habes virtutem in the third of the Revelations, and the eighth verse.
In the new Testament, God promises mercy to the Church of Philadelphia, quia modicam habes virtutem in the third of the Revelations, and the eighth verse.
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and as for shame it was with him as the Prophet speaks, Jeremiah the eighth chapter and the twelfth verse, Were they ashamed when they had commitied sinne? Nay, they were not ashamed;
and as for shame it was with him as the Prophet speaks, Jeremiah the eighth chapter and the twelfth verse, Were they ashamed when they had commitied sin? Nay, they were not ashamed;
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Whereas the patience & long suffering should have lead them to repentance, Cain found nothing in himself, but had an heart that could not repent, Romans the second chapter, in regard whereof the sentence of God pronounced upon him is just.
Whereas the patience & long suffering should have led them to Repentance, Cain found nothing in himself, but had an heart that could not Repent, Romans the second chapter, in regard whereof the sentence of God pronounced upon him is just.
for as Cyprian saith, 〈 ◊ 〉 cum Serpente, inimicitia cum Deo sequitur, for it is just that he should be delivered to the party with whom he was entred into league.
for as Cyprian Says, 〈 ◊ 〉 cum Serpent, Enmity cum God sequitur, for it is just that he should be Delivered to the party with whom he was entered into league.
and as the incestuous Corinthian had made a league with Satan, so the Apostles will is, ut tradatur Satanae, in the first epistle to the Corinthians, the fift chapter,
and as the incestuous Corinthian had made a league with Satan, so the Apostles will is, ut Tradatur Satan, in the First epistle to the Corinthians, the fift chapter,
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Seek ye my face; to which the Prophet saith, Thy face Lord will I seek, Psalm the twenty seventh and the eighth verse, wherewith agree the Apostles words, in the second to the Corinthians, the second chapter and the tenth verse, To whomsoever I forgive any thing, I forgive it for your sakes NONLATINALPHABET, id est, in the face, fight, or presence of Christ:
Seek you my face; to which the Prophet Says, Thy face Lord will I seek, Psalm the twenty seventh and the eighth verse, wherewith agree the Apostles words, in the second to the Corinthians, the second chapter and the tenth verse, To whomsoever I forgive any thing, I forgive it for your sakes, id est, in the face, fight, or presence of christ:
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for all that remains, contains that part of the Sentence which is terrestrial, where we see it was Gods will, that he which had shewed himself savage towards mankinde in killing his Brother, should be banished from the company of men.
for all that remains, contains that part of the Sentence which is terrestrial, where we see it was God's will, that he which had showed himself savage towards mankind in killing his Brother, should be banished from the company of men.
The meaning is, he shall be cast out of his own Country, whereby God doth plainly expresse thus much, That wilfull murther is to be punished by casting out both from Church and Common-wealth, both from the Communion of Saints and the Society of men:
The meaning is, he shall be cast out of his own Country, whereby God does plainly express thus much, That wilful murder is to be punished by casting out both from Church and Commonwealth, both from the Communion of Saints and the Society of men:
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For envy is a sinne of such nature, that God thinking hell not to be a sufficient punishment for it, causeth Cain to consume himself on earth with vexation of minde;
For envy is a sin of such nature, that God thinking hell not to be a sufficient punishment for it, Causes Cain to consume himself on earth with vexation of mind;
for nature doth will all men to seek the safety and preservation of others, but Cain wickedly and unnaturall sheddeth the blood of his Brother, which God doth 〈 ◊ 〉 and pathetically expresse thus;
for nature does will all men to seek the safety and preservation of Others, but Cain wickedly and unnatural sheds the blood of his Brother, which God does 〈 ◊ 〉 and pathetically express thus;
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and suffered neither the birds of the air to light upon them by day, nor the beasts of the field by night, in the second of Samuel, the twenty first chapter and the tenth verse;
and suffered neither the Birds of the air to Light upon them by day, nor the beasts of the field by night, in the second of Samuel, the twenty First chapter and the tenth verse;
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wherein the earth it self, void of sense, appeared more kinde to Abel than Cain; for as the Wise-man saith, God will arm his creatures to be revenged of his enemies, in the fift chapter of the Wisedome of Solomon and the tenth verse;
wherein the earth it self, void of sense, appeared more kind to Abel than Cain; for as the Wiseman Says, God will arm his creatures to be revenged of his enemies, in the fift chapter of the Wisdom of Solomon and the tenth verse;
and these are two witnesses, by whose testimony Cain is sufficiently convicted of his sinne, and howsoever they be dumb in themselves, yet they have a voice which God heareth;
and these Are two Witnesses, by whose testimony Cain is sufficiently convicted of his sin, and howsoever they be dumb in themselves, yet they have a voice which God hears;
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First negando cibum, Secondly negando sedem; for the first it is said, when thou tillest the earth it shal not yeeld her strength unto thee, to feed thee.
First negando Food, Secondly negando sedem; for the First it is said, when thou tillest the earth it shall not yield her strength unto thee, to feed thee.
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Secondly, thou shalt be in contiuall feare, and it shall deny it self to thee, not affording thee any certain mansion, for thou shalt be an Exile and Vagabond upon earth.
Secondly, thou shalt be in contiuall Fear, and it shall deny it self to thee, not affording thee any certain mansion, for thou shalt be an Exile and Vagabond upon earth.
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All that the earth affords us is, pabulum & latibulum, that is, as the Apostle speaks, NONLATINALPHABET, in the first to Timothy the sixt chapter, it doth both alere & sustinere. Two things we desire on earth, sufficiencie of living and maintenance,
All that the earth affords us is, pabulum & latibulum, that is, as the Apostle speaks,, in the First to Timothy the sixt chapter, it does both alere & Sustain. Two things we desire on earth, sufficiency of living and maintenance,
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for except the earth be willing both to feed him and to sustain him, he hath no just possession or interest in it, & quodjure non possidetur, furto & latrocinio usurpatur;
for except the earth be willing both to feed him and to sustain him, he hath no just possession or Interest in it, & quodjure non possidetur, furtive & latrocinio usurpatur;
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Job saith, If I have eaten the fruit of the earth without silver, or grieved the soules of the Masters thereof, Job the thirty first chapter and the thirty ninth verse, to shew us there is a right, not only of labour, but of person;
Job Says, If I have eaten the fruit of the earth without silver, or grieved the Souls of the Masters thereof, Job the thirty First chapter and the thirty ninth verse, to show us there is a right, not only of labour, but of person;
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for that Cain is a person accursed by God, and hath no part in that blessed seed, in whom all the promises of God, touching this life and the life to come, are yea and amen, in the second to the Corintbians, the first chapter and the twentieth verse.
for that Cain is a person accursed by God, and hath no part in that blessed seed, in whom all the promises of God, touching this life and the life to come, Are yea and Amen, in the second to the Corinthians, the First chapter and the twentieth verse.
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and this we desire rather than the other, For a little with the fear of the Lord is better than great treasure with trouble, Proverbs the fifteenth chapter and the sixteenth verse;
and this we desire rather than the other, For a little with the Fear of the Lord is better than great treasure with trouble, Proverbs the fifteenth chapter and the sixteenth verse;
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First, The 〈 … 〉 these words ( Vagabond and Runagate ) gemens & tremens, that is in grief and feare shalt thou be all the daics of thy life, without any certain dwelling to rest in.
First, The 〈 … 〉 these words (Vagabond and Runagate) gemens & tremens, that is in grief and Fear shalt thou be all the daics of thy life, without any certain Dwelling to rest in.
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which kinde of punishment is laid upon them that keep not Gods Commandements, that they shall be smitten with searefulness, they shall fly at the shaking of a leaf, Leviticus the twenty sixt chapter and the sevententh verse, They shall flye when no man pursueth, Proverbs the twenty eighth chapter.
which kind of punishment is laid upon them that keep not God's commandments, that they shall be smitten with searefulness, they shall fly At the shaking of a leaf, Leviticus the twenty sixt chapter and the Seventeenth verse, They shall fly when no man pursueth, Proverbs the twenty eighth chapter.
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Of this Fear we have an example in Cain, who being guilty of the breach of Gods Command, confessed, that he was now in that case, that whosoever shall finde him might kill him.
Of this fear we have an Exampl in Cain, who being guilty of the breach of God's Command, confessed, that he was now in that case, that whosoever shall find him might kill him.
for to a good conscience Angulus sufficit, but for him that hath a bad conscience, ipse mundus angulus est: Therefore we are to think of these things when we begin to commit any sins,
for to a good conscience Angle sufficit, but for him that hath a bad conscience, ipse World Angle est: Therefore we Are to think of these things when we begin to commit any Sins,
The qualification of this Sentence or mercy with God sheweth herein, is, that 〈 ◊ 〉 Cain be punished with want of food and dwelling, 〈 ◊ 〉 it is but super terram; therefore if he repent while he is on the earth, he may set himself in a better state;
The qualification of this Sentence or mercy with God shows herein, is, that 〈 ◊ 〉 Cain be punished with want of food and Dwelling, 〈 ◊ 〉 it is but super terram; Therefore if he Repent while he is on the earth, he may Set himself in a better state;
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and to make him sorry having a sense of his miseries, Hosea the second chapter and the seventh verse, I will goe and return to my first husband, that the want of food on earth and of rest might make him sorry with the prodigall Son, in the fifteenth chapter of Luke, I will goe to my Father.
and to make him sorry having a sense of his misery's, Hosea the second chapter and the seventh verse, I will go and return to my First husband, that the want of food on earth and of rest might make him sorry with the prodigal Son, in the fifteenth chapter of Lycia, I will go to my Father.
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And as the Angell called Agar, when she wandred from her Mistris, to return to her and humble her self under her hands, Genesis the sixteenth chapter, and the ninth verse;
And as the Angel called Agar, when she wandered from her Mistress, to return to her and humble her self under her hands, Genesis the sixteenth chapter, and the ninth verse;
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so it was Gods will that Cain considering his restlesse life on earth, should return to God, from whom he had now strayed as a lost 〈 ◊ 〉, by means of his greivous sinnes, and 〈 ◊ 〉 himself under his mighty hand,
so it was God's will that Cain considering his restless life on earth, should return to God, from whom he had now strayed as a lost 〈 ◊ 〉, by means of his grievous Sins, and 〈 ◊ 〉 himself under his mighty hand,
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And they that turn it punishment for sinne, doe thereby expresse Cain's murmuring against God: They that turn it for sinne doe shew Cain's desparation.
And they that turn it punishment for sin, do thereby express Cain's murmuring against God: They that turn it for sin do show Cain's Desperation.
So that we are to take it thus, That Cain being examined, and hearing the sentence pronounced by God upon him, breakes forth into this complaint, My sinne is greater than can be forgiven.
So that we Are to take it thus, That Cain being examined, and hearing the sentence pronounced by God upon him, breaks forth into this complaint, My sin is greater than can be forgiven.
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In which words generally, wee see a new Cain, for no man would imagine that Cain, who a little before answered God so presumptuously, would submit himself so gently, that he which said, I know not where my brother is, would now upon the sudden confess his fact;
In which words generally, we see a new Cain, for no man would imagine that Cain, who a little before answered God so presumptuously, would submit himself so gently, that he which said, I know not where my brother is, would now upon the sudden confess his fact;
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For Pharaoh that so proudly and boldly said, in the fifth chapter of Exodus, and the second verse, Who is the Lord that I should hear his voice? I know not the Lord;
For Pharaoh that so proudly and boldly said, in the fifth chapter of Exodus, and the second verse, Who is the Lord that I should hear his voice? I know not the Lord;
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after doth acknowledge the Lord, and submit himself to him, in the ninth chapter of Exodus, and the twenty seventh verse, I have now sinned, the Lord is righteous,
After does acknowledge the Lord, and submit himself to him, in the ninth chapter of Exodus, and the twenty seventh verse, I have now sinned, the Lord is righteous,
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Saul having committed a very grievous transgression against God, doth notwithstanding very boldly say to Samuel, in the first of Samuel, the fifteenth chapter and thirteenth verse, I have fulfilled the commandement of the Lord;
Saul having committed a very grievous Transgression against God, does notwithstanding very boldly say to Samuel, in the First of Samuel, the fifteenth chapter and thirteenth verse, I have fulfilled the Commandment of the Lord;
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And Judas the perfect example of Cain, albeit he had purposed to deliver his Master into the hands of the Scribes and Pharisees, is as bold to deny that he had any such intent as any,
And Judas the perfect Exampl of Cain, albeit he had purposed to deliver his Master into the hands of the Scribes and Pharisees, is as bold to deny that he had any such intent as any,
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but after the deed done, we see he is touched with remorse for it, and said, in the twenty seventh chapter of Matthew, and the fourth verse, I have sinned, betraying the innocent blood:
but After the deed done, we see he is touched with remorse for it, and said, in the twenty seventh chapter of Matthew, and the fourth verse, I have sinned, betraying the innocent blood:
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This is a strange metamorphosis, and it is expedient that we mark this new stile, That when a man sees Cain 's offering, he may say with the Prophet, in the fift chapter of Jeremiah, and the thirty first verse, Quid fiet in novissimo? For if our case were as Cains was, that no man should stand in our way,
This is a strange metamorphosis, and it is expedient that we mark this new style, That when a man sees Cain is offering, he may say with the Prophet, in the fift chapter of Jeremiah, and the thirty First verse, Quid fiet in novissimo? For if our case were as Cains was, that no man should stand in our Way,
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Who would not desire to be in their case, of whom Job speakes, in the twenty first chapter of Job, and the seventh verse? If their flourishing estate would hold, which live and wax old and grow in wealth, their seed is established in his sight,
Who would not desire to be in their case, of whom Job speaks, in the twenty First chapter of Job, and the seventh verse? If their flourishing estate would hold, which live and wax old and grow in wealth, their seed is established in his sighed,
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And howsoever Esau contemn his Birth-right, yet, when he seeks, it cannot be had again, it maketh him weep bitterly, Genesis the twenty fifth chapter, and Hebrews the twelfth chapter:
And howsoever Esau contemn his Birthright, yet, when he seeks, it cannot be had again, it makes him weep bitterly, Genesis the twenty fifth chapter, and Hebrews the twelfth chapter:
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And Peter to Simon Magus, Pray if the thought of thine heart may be forgiven thee, in the eighth chapter of the Acts of the Apostles, and the twenty second verse;
And Peter to Simon Magus, Pray if the Thought of thine heart may be forgiven thee, in the eighth chapter of the Acts of the Apostles, and the twenty second verse;
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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.
as the Prophet speaks, in the thirtieth chapter of Isaiah, Expects Deus ut miseriatur, and his mercy is extended to all Sinners, upon condition of Repentance.
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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,
Albeit Nebuchadnezzar were a grievous sinner, yet the Prophet Telleth him, in the fourth chapter of daniel, if he break off his Sins by righteous dealing,
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:
And the Prophet to them that had given themselves to Idolatry, Says, If you turn, your iniquity shall not be to your destruction, Ezekielem the eighteenth chapter, and the thirtieth verse:
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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;
Which is a point very material, for if hope of mercy and forgiveness be Cut off, Sinners will fallen into their case that said desperately, in the eighteenth chapter of Jeremiah, and the twelfth verse, We will walk in the Stubbornness of our hearts;
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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;
and Psalm the one hundred fourty third, Therefore he must needs forgive Sins, unless he will show that he hath made all men for nought, Psalm the eighty ninth;
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Secondly, It doth prejudice his truth, for God affirmeth of himself, That he forgiveth iniquity, transgression and sinne, Exodus the thirty fourth chapter,
Secondly, It does prejudice his truth, for God Affirmeth of himself, That he forgiveth iniquity, Transgression and sin, Exodus the thirty fourth chapter,
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.
This Cain could not be ignorant of, having herd of the promise which God made, That the seed of the woman should break the Serpents head, that is, (as we have showed,) the head and chief sin that the devil can infect the soul of man withal.
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:
Psalm the one hundred fourty fifth, his mercy is above all his works; And as the Apostle Says, in the second chapter of James, Mercy Triumpheth over justice:
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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;
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;
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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.
for when men provoke him by their Sins, then he Says, Isaiah the twenty eighth chapter and the seventeenth verse, Judgement will I lay to the Rule, and righteousness to the balance.
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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,
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,
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;
We do derogate against his mercy and Goodness, who in respect of his natural inclination to mercy, is called mercy, Psalm the fifty ninth and the seventeenth verse;
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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.
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.
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and therefore the Apostle saith, Romans the third chapter, Can the unbelief of man, which is an infirmite of man, make the faith of God of none effect? It is not possible:
and Therefore the Apostle Says, Romans the third chapter, Can the unbelief of man, which is an infirmity of man, make the faith of God of none Effect? It is not possible:
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and we see that mans mercie is so great, that it forgiveth those that doe offend seventy times seven times, Matthew the eighteenth chapter and the twenty second verse;
and we see that men mercy is so great, that it forgiveth those that do offend seventy times seven times, Matthew the eighteenth chapter and the twenty second verse;
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And albeit in mans judgment the Starres may seem innumerable, yet the Prophet saith, That God counteth the number of the Starres and calleth them by their names, Psalm the one hundred and fourty seventh;
And albeit in men judgement the Stars may seem innumerable, yet the Prophet Says, That God counteth the number of the Stars and calls them by their names, Psalm the one hundred and fourty seventh;
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but as for peccatum meum, that is, such finnes as are of the same size that Cains was, against which the Devill chiefly takes exception, that we should not doubt of Gods mercy,
but as for peccatum meum, that is, such fins as Are of the same size that Cains was, against which the devil chiefly Takes exception, that we should not doubt of God's mercy,
Therefore when Cain saith My sinne is greater than can be pardoned, the Fathers say mentiris Cain: and Bernard saith absit, major enim est dei pietas quam hominis iniquitas;
Therefore when Cain Says My sin is greater than can be pardoned, the Father's say Mentiris Cain: and Bernard Says absit, Major enim est dei pietas quam hominis iniquitas;
To conclude this point, he that will hold Cains opinion, doth not beleeve the promises of God, that the womans seed shall be of sufficient power to break in peices the Serpents head,
To conclude this point, he that will hold Cains opinion, does not believe the promises of God, that the woman's seed shall be of sufficient power to break in Pieces the Serpents head,
and contrary to that which the Apostle saith, Hebrews the twelfth chapter ( that Christes blood speaketh better things than the blood of Abel ) he holds that Abels blood 〈 ◊ 〉 lowder for vengeance,
and contrary to that which the Apostle Says, Hebrews the twelfth chapter (that Christ's blood speaks better things than the blood of Abel) he holds that Abel's blood 〈 ◊ 〉 Louder for vengeance,
but it is absurd and blasphemous so to think, for it cannot be but Christs blood which is Gods blood, Acts the twentieth chapter, must have more force to intreat for remission at Gods hand,
but it is absurd and blasphemous so to think, for it cannot be but Christ blood which is God's blood, Acts the twentieth chapter, must have more force to entreat for remission At God's hand,
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the Sentence pronounced by God upon Hezekiah was, dispone domum tuum, moriêris enim, in the second of Kings, the twentieth chapter and the first verse,
the Sentence pronounced by God upon Hezekiah was, dispone domum tuum, moriêris enim, in the second of Kings, the twentieth chapter and the First verse,
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yet he saith, If this Nation against whom I have prenounced this Sentence, doe turn from their 〈 ◊ 〉, I will repent of the plague that I thought to bring upon it, 〈 ◊ 〉 the eighteenth chapter and the eighth verse;
yet he Says, If this nation against whom I have prenounced this Sentence, do turn from their 〈 ◊ 〉, I will Repent of the plague that I Thought to bring upon it, 〈 ◊ 〉 the eighteenth chapter and the eighth verse;
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and therefore as Christ saith, Luke the thirteenth chapter, Except 〈 ◊ 〉 repent ye shall all likewise 〈 ◊ 〉, so all threathings in the Scripture goe with this condition, The soul that sinneth it shall die except it repent, Ezekiel the eighteenth chapter, and he that calls his brother fool is in danger of hell fire,
and Therefore as christ Says, Lycia the thirteenth chapter, Except 〈 ◊ 〉 Repent you shall all likewise 〈 ◊ 〉, so all threathings in the Scripture go with this condition, The soul that Sinneth it shall die except it Repent, Ezekielem the eighteenth chapter, and he that calls his brother fool is in danger of hell fire,
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The point that remains is, That we consider NONLATINALPHABET, in the second to the Corinthians, the second chapter, the devises and fetches which the enemie of our Salvation useth to work our destruction;
The point that remains is, That we Consider, in the second to the Corinthians, the second chapter, the devises and Fetches which the enemy of our Salvation uses to work our destruction;
but when he hath entised men to commit sinne, then he blindeth their eyes, that the light of the Gospell, whereby they are assured of the forgivenesse of sinnes,
but when he hath enticed men to commit sin, then he blinds their eyes, that the Light of the Gospel, whereby they Are assured of the forgiveness of Sins,
That which excluded the Devill himself from mercy, was this desperate fear, for as Augustine saith, Obstinatione suâ, & non enormitate sceleris, Daemon est Daemon:
That which excluded the devil himself from mercy, was this desperate Fear, for as Augustine Says, Obstinatione suâ, & non enormitate sceleris, Daemon est Daemon:
because when God spake to him, he believed not the truth, that he might be saved, God sent him strange delusions, that he should believe the Devils lyes, who preached to him and perswaded him after he had sinned, that his sinne was greater than Gods mercy:
Because when God spoke to him, he believed not the truth, that he might be saved, God sent him strange delusions, that he should believe the Devils lies, who preached to him and persuaded him After he had sinned, that his sin was greater than God's mercy:
for being commanded to destroy the Amalekites, with all they had, Saul as if God knew not what he did, takes upon him to spare the best things, in the first book of Samuel, the fifteenth chapter; this was his presumption.
for being commanded to destroy the Amalekites, with all they had, Saul as if God knew not what he did, Takes upon him to spare the best things, in the First book of Samuel, the fifteenth chapter; this was his presumption.
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We must beware, saith Moses, in the twenty ninth chapter of Deuteronomie, and the ninteenth verse, That when we hear the words of the curses and the punishments, which God threatneth against the transgressors of his Law, That wee doe not blesse our selves in our hearts, saying, I shall have peace,
We must beware, Says Moses, in the twenty ninth chapter of Deuteronomy, and the Nineteenth verse, That when we hear the words of the curses and the punishments, which God threatens against the transgressors of his Law, That we do not bless our selves in our hearts, saying, I shall have peace,
for having said, that he would have all men to hope perfectly, in the first of Peter, the first chapter and the thirteenth verse, he expresseth the means how they shall attainto this perfect hope,
for having said, that he would have all men to hope perfectly, in the First of Peter, the First chapter and the thirteenth verse, he Expresses the means how they shall attainto this perfect hope,
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the other concerning his punishment, in this verse; which also contains two parts. First, a meer repetition of the sentence given upon him in the eleventh verse.
the other Concerning his punishment, in this verse; which also contains two parts. First, a mere repetition of the sentence given upon him in the eleventh verse.
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That 〈 ◊ 〉, Promissio poenitentiae, as Ezekiah promiseth, That he will walk all the dayes of his life, in the bitternesse of his soul, in the thirty eighth chapter of Isaiah, and the fifteenth verse;
That 〈 ◊ 〉, Promissio poenitentiae, as Hezekiah promises, That he will walk all the days of his life, in the bitterness of his soul, in the thirty eighth chapter of Isaiah, and the fifteenth verse;
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as David doth, Psalm the fifty first and the fourth verse, Against thee only have I sinned, that thou mayest be just when thou speakest, and clear when thou judgest.
as David does, Psalm the fifty First and the fourth verse, Against thee only have I sinned, that thou Mayest be just when thou Speakest, and clear when thou Judges.
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First, That we think well of God, saying with the Prophet, in the one hundred and ninteenth Psalm; and the seventy fifth verse, I know, Lord, that thy judgements are right,
First, That we think well of God, saying with the Prophet, in the one hundred and Nineteenth Psalm; and the seventy fifth verse, I know, Lord, that thy Judgments Are right,
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Secondly, To bear quietly and meekly the punishment that he layeth upon us, by David's example, in the thirty ninth Psalm, Tacui Domine, quia tu fecisti.
Secondly, To bear quietly and meekly the punishment that he Layeth upon us, by David's Exampl, in the thirty ninth Psalm, Tacui Domine, quia tu fecisti.
First, That it was too late, it should have stood in the ninth verse, for A just man will be first in his own cause to accuse himself, Proverbs the eighteenth chapter, and the seventeenth verse;
First, That it was too late, it should have stood in the ninth verse, for A just man will be First in his own cause to accuse himself, Proverbs the eighteenth chapter, and the seventeenth verse;
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but he denyed it proudly, and so was farre from making any promise of repentance. Secondly, No true confession, because without any petition of forgivenesse;
but he denied it proudly, and so was Far from making any promise of Repentance. Secondly, No true Confessi, Because without any petition of forgiveness;
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as if the Womans seed had not Power to break the the Serpents head, or the blood of Christ crying for mercy of God, did not crie louder than Abels did for justice, which the Apostle saith speaketh better things than the blood of Abel, Hebrews the twelfth chapter.
as if the Woman's seed had not Power to break the the Serpents head, or the blood of christ crying for mercy of God, did not cry Louder than Abel's did for Justice, which the Apostle Says speaks better things than the blood of Abel, Hebrews the twelfth chapter.
But as for his opinion touching Gods justice, both Cain and all others ought with David to acknowledge in every punishment that he layeth upon them, Psalm the one hundred and nineteenth and the one hundred and thirty seventh verse, Righteous art thou O Lord in all thy judgments:
But as for his opinion touching God's Justice, both Cain and all Others ought with David to acknowledge in every punishment that he Layeth upon them, Psalm the one hundred and nineteenth and the one hundred and thirty seventh verse, Righteous art thou Oh Lord in all thy Judgments:
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for so did the better Thees, Luke the twenty third chapter and the fourty first verse, We indeed suffer righteously, for we receive things worthy of that we have done,
for so did the better These, Lycia the twenty third chapter and the fourty First verse, We indeed suffer righteously, for we receive things worthy of that we have done,
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For as the Apostle saith, in the first to the Corinthians the fift chapter, the reason why the Corinthian was excommunicated, was because by a little leaventhe whole lump should be leavened.
For as the Apostle Says, in the First to the Corinthians the fift chapter, the reason why the Corinthian was excommunicated, was Because by a little leaventhe Whole lump should be leavened.
yet Cain doth none of all these, but insteed of acknowledging Gods justice in regard of his desert, he makes it strange and wonders at it ( Behold ) but we are taught to think otherwise, that how grievous soever God punisheth us, yet he dealeth not with us after our deserts, Psalm the one hundred and third;
yet Cain does none of all these, but instead of acknowledging God's Justice in regard of his desert, he makes it strange and wonders At it (Behold) but we Are taught to think otherwise, that how grievous soever God Punisheth us, yet he deals not with us After our deserts, Psalm the one hundred and third;
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We must not think strange concerning the fiery triall, as if same strange thing were come to us, in the first epistle of Peter, the fourth chapter and the twelfth verse:
We must not think strange Concerning the fiery trial, as if same strange thing were come to us, in the First epistle of Peter, the fourth chapter and the twelfth verse:
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and albeit the party punished be innocent, yet we are to think that God will suffer no punishment to come to him without just cause, much more ought we to justifie him when he punisheth a notorious Offender.
and albeit the party punished be innocent, yet we Are to think that God will suffer no punishment to come to him without just cause, much more ought we to justify him when he Punisheth a notorious Offender.
The second point in justifying Gods Justice is, to bear quietly the punishment that he layeth uppon us, Levitieus the twenty sixt chapter and the fourty 〈 ◊ 〉 verse, which Christ calls the taking up of the Cross, Matthew the sixteenth chapter;
The second point in justifying God's justice is, to bear quietly the punishment that he Layeth upon us, Levitieus the twenty sixt chapter and the fourty 〈 ◊ 〉 verse, which christ calls the taking up of the Cross, Matthew the sixteenth chapter;
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for if we bear the 〈 ◊ 〉 our iniquitie unwillingly, superimponitur non tollitur crux; therefore first we must acknowledge in regard of our sinnes, that God dealeth more mercifully with us than we deserve.
for if we bear the 〈 ◊ 〉 our iniquity unwillingly, superimponitur non tollitur crux; Therefore First we must acknowledge in regard of our Sins, that God deals more mercifully with us than we deserve.
Job having all taken from him saith, Job the first chapter, benedictum sit momen domini, and David, Psalm the one hundred & sixteenth, accipiam calicem salutis, he praiseth God for the cup of affliction as well as for the cup of salvation,
Job having all taken from him Says, Job the First chapter, Benedict sit momen domini, and David, Psalm the one hundred & sixteenth, accipiam calicem Salutis, he Praiseth God for the cup of affliction as well as for the cup of salvation,
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but if we doe not at all reckon them as benefits, yet we must say with Eli, in the first of Samuel, the third chapter and the eighteenth verse, Dominus est, faciat quod bonum videtur in oculis suis;
but if we do not At all reckon them as benefits, yet we must say with Eli, in the First of Samuel, the third chapter and the eighteenth verse, Dominus est, Faciat quod bonum videtur in oculis suis;
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therefore the Prophet saith of him that is accustomed to bear the yoke from his youth, Lamentations the third chapter and the twenty eighth verse, sidebit & silebit, so must we doe and say with David, in the second of Samuel, the fifteenth chapter and the twenty sixt verse, Here am I, let him doe to me as seemeth good in his eyes:
Therefore the Prophet Says of him that is accustomed to bear the yoke from his youth, Lamentations the third chapter and the twenty eighth verse, sidebit & silebit, so must we do and say with David, in the second of Samuel, the fifteenth chapter and the twenty sixt verse, Here am I, let him do to me as seems good in his eyes:
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it is no quiet bearing, but odiosa repetitio. If this sinne were so great as he said it was, he should have done better to enter into the consideration thereof as David did, Psalm the fifty first, My sinne is ever before me, so he should ever have thought of the grievousness of his sin. And touching the party killed; First it was a man; Secondly his brother; Thirdly an innocent.
it is no quiet bearing, but Odious repetitio. If this sin were so great as he said it was, he should have done better to enter into the consideration thereof as David did, Psalm the fifty First, My sin is ever before me, so he should ever have Thought of the grievousness of his since. And touching the party killed; First it was a man; Secondly his brother; Thirdly an innocent.
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his sinne was the greater, for that it was an offence to God who had preached a long Sermon to him, that it was a grief to Adam and Eve, a scandall and offence to all ages, who from his example might take a pattern to commit this sinne;
his sin was the greater, for that it was an offence to God who had preached a long Sermon to him, that it was a grief to Adam and Eve, a scandal and offence to all ages, who from his Exampl might take a pattern to commit this sin;
but Cain takes not this course, the 〈 ◊ 〉 of his sinne is dispatched in a word ( My sinne is greater ) but he takes his punishment in pieces, and thinks of it particularly;
but Cain Takes not this course, the 〈 ◊ 〉 of his sin is dispatched in a word (My sin is greater) but he Takes his punishment in Pieces, and thinks of it particularly;
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whereupon one saith of Cain and the wicked, that the repetition which they make is, eorum quae ferunt, non quae fecerunt, they are generall in their sinne, but particular in their punishment;
whereupon one Says of Cain and the wicked, that the repetition which they make is, Their Quae ferunt, non Quae fecerunt, they Are general in their sin, but particular in their punishment;
and when they come to make composition between heavenly things and earthly, we see what David saith, in the second of Samuel, the fifteenth chapter and the twenty fift verse, If I finde favour in Gods sight, I will see the Ark again, that is the presence of God,
and when they come to make composition between heavenly things and earthly, we see what David Says, in the second of Samuel, the fifteenth chapter and the twenty fift verse, If I find favour in God's sighed, I will see the Ark again, that is the presence of God,
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and makes choice of that as his greatest felicity, not to enjoy his Scepter, or to be restored to his Wives and Children, which earthly men would make most account of;
and makes choice of that as his greatest felicity, not to enjoy his Sceptre, or to be restored to his Wives and Children, which earthly men would make most account of;
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One thing more is to be added, that is, Cains Commentary or interpretation of Maledictus, for he saith that to be cursed is to be cast out from Gods presence.
One thing more is to be added, that is, Cains Commentary or Interpretation of Maledictus, for he Says that to be cursed is to be cast out from God's presence.
from the presence of Gods power, knowledge, or spirit there is no escaping, Psalm the one hundred and thirty ninth, If I climb up to heaven, 〈 ◊ 〉 art there;
from the presence of God's power, knowledge, or Spirit there is no escaping, Psalm the one hundred and thirty ninth, If I climb up to heaven, 〈 ◊ 〉 art there;
if I goe down to hell, thou art there also, of which the Prophet saith, Jeremiah the twenty third chapter and the twenty fourth verse, coelum & terram ego 〈 ◊ 〉;
if I go down to hell, thou art there also, of which the Prophet Says, Jeremiah the twenty third chapter and the twenty fourth verse, coelum & terram ego 〈 ◊ 〉;
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yet he is not present with his favour, and not only that, but it signifieth the place where the favour and grace of God is intailed, that is, his House and Church, of which the Prophet saith, Psalm the ninty fift, Let us come before his presence (or face) with thanksgiving, When shall I come and appear in the presence of God? Psalm the fourty second;
yet he is not present with his favour, and not only that, but it signifies the place where the favour and grace of God is intailed, that is, his House and Church, of which the Prophet Says, Psalm the ninty fift, Let us come before his presence (or face) with thanksgiving, When shall I come and appear in the presence of God? Psalm the fourty second;
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of which presence Christ saith, Matthew the eighteenth chapter, When two or three be gathered together, I am amongst them, and the Apostle, in the second to the Corinthians the second chapter, In the presence of Jesus Christ forgive I them, that is, in the Church where God speaketh to us in his word,
of which presence christ Says, Matthew the eighteenth chapter, When two or three be gathered together, I am among them, and the Apostle, in the second to the Corinthians the second chapter, In the presence of jesus christ forgive I them, that is, in the Church where God speaks to us in his word,
The second point is Cains admonition, wherein the first thing to be observed is, how in this repetition it comes to pass, that Cain saith ( whosoever shall finde him will kill him ), seeing in the sentence there is no mention of death? the reason comes from the guiltiness of his conscience, severiorum seipso Judicem habet 〈 ◊ 〉;
The second point is Cains admonition, wherein the First thing to be observed is, how in this repetition it comes to pass, that Cain Says (whosoever shall find him will kill him), seeing in the sentence there is no mention of death? the reason comes from the guiltiness of his conscience, severiorum Seipso Judicem habet 〈 ◊ 〉;
but seeing Cain 〈 ◊ 〉 God hath uttered his opinion of murther, that it is a sinne mortall, it may be said to him, ex ore 〈 ◊ 〉 te 〈 ◊ 〉, Luke he 〈 ◊ 〉 chapter, that men may know that wisedome is justified of 〈 ◊ 〉 children, 〈 ◊ 〉 the eleventh chapter, so 〈 ◊ 〉 is 〈 ◊ 〉 of her children.
but seeing Cain 〈 ◊ 〉 God hath uttered his opinion of murder, that it is a sin Mortal, it may be said to him, ex over 〈 ◊ 〉 te 〈 ◊ 〉, Luke he 〈 ◊ 〉 chapter, that men may know that Wisdom is justified of 〈 ◊ 〉 children, 〈 ◊ 〉 the eleventh chapter, so 〈 ◊ 〉 is 〈 ◊ 〉 of her children.
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this is secundum dictamen rationis, ut 〈 … 〉 fecit expectes, Cain is told by his own conscience, that 〈 ◊ 〉 he 〈 ◊ 〉 murthered Abel, so himself must look to be murthered.
this is secundum dictamen rationis, ut 〈 … 〉 fecit expects, Cain is told by his own conscience, that 〈 ◊ 〉 he 〈 ◊ 〉 murdered Abel, so himself must look to be murdered.
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This is that Lex 〈 ◊ 〉 written naturally in the hearts of all men, which made the bretheren of Joseph to say, Genesis the fourty second chapter and the twenty first verse, We have sinned against our brother, in that we saw the anguish of his soul when he besought us,
This is that Lex 〈 ◊ 〉 written naturally in the hearts of all men, which made the brethren of Joseph to say, Genesis the fourty second chapter and the twenty First verse, We have sinned against our brother, in that we saw the anguish of his soul when he besought us,
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for they shall be spoiled, and our Saviour Christ saith agreeably, Matthew the seventh chapter, With what measure ye meat, the same shall be measured to you again.
for they shall be spoiled, and our Saviour christ Says agreeably, Matthew the seventh chapter, With what measure you meat, the same shall be measured to you again.
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by his own confession it is just, that as the Prophet speaks, Micah the seventh chapter and the fift verse, The Wife of his bosome and the Children of his loyns shall break the bonds of nature with him:
by his own Confessi it is just, that as the Prophet speaks, micah the seventh chapter and the fift verse, The Wife of his bosom and the Children of his loins shall break the bonds of nature with him:
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so as they shall be afraid at the shaking of a leaf, Leviticus the twenty sixt chapter and the thirty sixt verse at every shadow as the Midianites were of their dreams, Judges the seventh chapter, and at every noise and rumor, in the second of the Kings, the seventh chapter and the sixt verse:
so as they shall be afraid At the shaking of a leaf, Leviticus the twenty sixt chapter and the thirty sixt verse At every shadow as the midianites were of their dreams, Judges the seventh chapter, and At every noise and rumor, in the second of the Kings, the seventh chapter and the sixt verse:
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so if God be once offended so that a man despair of his favour, he will fear every creature, the starres of heaven fought against Sisera, Judges the fift chapter and the twentieth verse, The stones in the street will cease to be in league and peace with him. Job the fift chapter;
so if God be once offended so that a man despair of his favour, he will Fear every creature, the Stars of heaven fought against Sisera, Judges the fift chapter and the twentieth verse, The stones in the street will cease to be in league and peace with him. Job the fift chapter;
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though the bodily death is often sought and cannot be found, Job the third, wherein Cain shewes what he is, that is animalis homo, in the first to the Corinthians the second chapter NONLATINALPHABET.
though the bodily death is often sought and cannot be found, Job the third, wherein Cain shows what he is, that is Animalis homo, in the First to the Corinthians the second chapter.
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he respected worldly honour more than Gods favour, whereupon saith Augustine, quid tibi honoratio haec proderit miser? If 〈 ◊ 〉 death fall upon Cain what shall it profit him to live on earth;
he respected worldly honour more than God's favour, whereupon Says Augustine, quid tibi honoratio haec proderit miser? If 〈 ◊ 〉 death fallen upon Cain what shall it profit him to live on earth;
This is the affection of flesh and blood, as the Devill saith of Job, Skin for skin and all that a man hath will he give for his life, Job the second chapter;
This is the affection of Flesh and blood, as the devil Says of Job, Skin for skin and all that a man hath will he give for his life, Job the second chapter;
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This being Cains complaint, it is an implied petition, and the request is Quasi pro magno beneficio ut non 〈 ◊ 〉, which request may be well uttered if it be rightly taken,
This being Cains complaint, it is an implied petition, and the request is Quasi Pro magno Benefit ut non 〈 ◊ 〉, which request may be well uttered if it be rightly taken,
That prayer for life is well if it be for a good end, as Hezekiah praieth he may live to the end he may bewaile his sinnes in the 〈 ◊ 〉 of his soul, Isaiah the thirty eighth chapter, repentance is the end that he sets.
That prayer for life is well if it be for a good end, as Hezekiah Prayeth he may live to the end he may bewail his Sins in the 〈 ◊ 〉 of his soul, Isaiah the thirty eighth chapter, Repentance is the end that he sets.
yet because it is profitable for the Church that he should still remain in the flesh, he desires to live, Philippians the first chapter and the twenty second verse;
yet Because it is profitable for the Church that he should still remain in the Flesh, he Desires to live, Philippians the First chapter and the twenty second verse;
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when he prayeth, should not be heard, Proverbs the twenty eighth chapter and the ninth verse, That he which will not hear Gods Prachers, shall not be heard of God when he prayeth;
when he Prayeth, should not be herd, Proverbs the twenty eighth chapter and the ninth verse, That he which will not hear God's Prachers, shall not be herd of God when he Prayeth;
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And the Lord in the Propher saith more plainly, in the second chapter of Zechary, and the thirteenth verse, that as he by his Prophets cried unto the people,
And the Lord in the Propher Says more plainly, in the second chapter of Zechariah, and the thirteenth verse, that as he by his prophets cried unto the people,
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Yet not withstanding we see God is content to hear Cain's petition, and by his example, to set down a pattern unto others, that the sentence being pronounced,
Yet not withstanding we see God is content to hear Cain's petition, and by his Exampl, to Set down a pattern unto Others, that the sentence being pronounced,
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Secondly, That God having heard Cain wonder at his punishment, as if it were not proportionable to his sinne, hearing him odiously recounting and remembring his punishment, where he should have thought upon his sinne,
Secondly, That God having herd Cain wonder At his punishment, as if it were not proportionable to his sin, hearing him odiously recounting and remembering his punishment, where he should have Thought upon his sin,
whereas upon his own confession God might justly have said, Luke the fourteenth chapter, ex ore tuo judico; as thou confessest thy self unworthy to live,
whereas upon his own Confessi God might justly have said, Lycia the fourteenth chapter, ex over tuo Judico; as thou Confessest thy self unworthy to live,
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for whereas Cains request is, that the sentence may not presently be executed, so that whosoever meeteth him shall kill him, God saith I will take order that thy life shall not presently be taken from thee,
for whereas Cains request is, that the sentence may not presently be executed, so that whosoever meeteth him shall kill him, God Says I will take order that thy life shall not presently be taken from thee,
In the mean time we see in these words a mitigation of Cains fear, whereby we are taught that God mitigateth the punishment of those that are dejected,
In the mean time we see in these words a mitigation of Cains Fear, whereby we Are taught that God mitigateth the punishment of those that Are dejected,
So Christ saith of Tyre and Sidon, that their estate shall be easier, and their punishment more remisse in the day of Judgment, Matthew the eleventh chapter;
So christ Says of Tyre and Sidon, that their estate shall be Easier, and their punishment more remiss in the day of Judgement, Matthew the eleventh chapter;
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but live gemens & tremens; it might at length come into Cains minde, wrastling with sorrow and fear, to say with the Church, in the second chapter of Hosea, I will return to my first husband;
but live gemens & tremens; it might At length come into Cains mind, wrestling with sorrow and Fear, to say with the Church, in the second chapter of Hosea, I will return to my First husband;
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but at the last he is faint and saith redibo ad patrem; so Gods purpose in delaying the execution of his sentence upon Cain, was, that by a long and tedious life he might be brought to repentance:
but At the last he is faint and Says redibo ad patrem; so God's purpose in delaying the execution of his sentence upon Cain, was, that by a long and tedious life he might be brought to Repentance:
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but though he doe not, yet his example may cause others to amend, seeing how God doth punish Cains sinne with a miserable life, that contains nothing but fear and grief.
but though he do not, yet his Exampl may cause Others to amend, seeing how God does Punish Cains sin with a miserable life, that contains nothing but Fear and grief.
and albeit Cain deserved to die presently, yet God doth not so consider the greatness of his sinne, that he will forget the nature of man which himself had created;
and albeit Cain deserved to die presently, yet God does not so Consider the greatness of his sin, that he will forget the nature of man which himself had created;
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For as Adam had a Cain, so from Cain who was that evill one, in the first epistle of John the third chapter, Gods purpose was to derive such as should pertain to the Covenant.
For as Adam had a Cain, so from Cain who was that evil one, in the First epistle of John the third chapter, God's purpose was to derive such as should pertain to the Covenant.
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Therefore God saith, whosoever shall presume of himself to kill Cain, though it be with this pretence, that he is a murtherer, shall be punished seven fold;
Therefore God Says, whosoever shall presume of himself to kill Cain, though it be with this pretence, that he is a murderer, shall be punished seven fold;
And that this inconvenience should not fall out, God takes order that every man shall not doe that to Cain which Cain hath done to Abel: no man may kill a Murtherer unless he have authority committed unto him for that end. That is for his sparing.
And that this inconvenience should not fallen out, God Takes order that every man shall not do that to Cain which Cain hath done to Abel: no man may kill a Murderer unless he have Authority committed unto him for that end. That is for his sparing.
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The number of seven is numerus complens hebdomidem, therefore by the 〈 ◊ 〉 punishment Gods meaning is, that he will lay a compleat and consummate punishment upon such a party;
The number of seven is Numerus complens hebdomidem, Therefore by the 〈 ◊ 〉 punishment God's meaning is, that he will lay a complete and consummate punishment upon such a party;
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as Saul spared Agag in the first of Samuel the fifteenth chapter, nor let him goe whom he hath appointed to die, in the first of Kings, the twentieth chapter and the fourty second verse;
as Saul spared Agag in the First of Samuel the fifteenth chapter, nor let him go whom he hath appointed to die, in the First of Kings, the twentieth chapter and the fourty second verse;
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therefore God thought it better he should be spared, that others seeing Cain live in continuall miserie, might take occasion to inquire what he hath done, that understanding the cause of his miserie, they may be warned to avoid his sinne.
Therefore God Thought it better he should be spared, that Others seeing Cain live in continual misery, might take occasion to inquire what he hath done, that understanding the cause of his misery, they may be warned to avoid his sin.
and this is it which makes the sin of such a party grievous, besides the consideration of Gods wrath against them that doe addere afflictiones afflicto. Zechariah the first chapter and the fifteenth verse, God saith he will be 〈 ◊ 〉 with 〈 ◊ 〉 that help forward the affliction of them with whom he was a little angry, and therefore such a one shall not escape, but before plagued:
and this is it which makes the since of such a party grievous, beside the consideration of God's wrath against them that do addere afflictiones afflicto. Zechariah the First chapter and the fifteenth verse, God Says he will be 〈 ◊ 〉 with 〈 ◊ 〉 that help forward the affliction of them with whom he was a little angry, and Therefore such a one shall not escape, but before plagued:
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but Gods express Command, who gave order that no man should of himself presume to kill Cain. Secondly, It is more grievous in that he maketh Cains example a warrant to commit murther,
but God's express Command, who gave order that no man should of himself presume to kill Cain. Secondly, It is more grievous in that he makes Cains Exampl a warrant to commit murder,
a power to crucifie, and a power to let loose, as Pilate said to Christ, John the 19th chapter, verse the tenth, that they have power both to mittigate and to abrogate the punishment of Offenders:
a power to crucify, and a power to let lose, as Pilate said to christ, John the 19th chapter, verse the tenth, that they have power both to mitigate and to abrogate the punishment of Offenders:
and to delay his punishment when he had murthered Abner, and Amasa, men more righteous and better than he, till Salomon his sonne was established, in the first of Kings and the second chapter.
and to Delay his punishment when he had murdered Abner, and Amasa, men more righteous and better than he, till Solomon his son was established, in the First of Kings and the second chapter.
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But the reason why Cain's punishment is delayed, is not any forbearance of necessity, but because the lengthning of his punishment is a better means to restrain men from the like sinne,
But the reason why Cain's punishment is delayed, is not any forbearance of necessity, but Because the lengthening of his punishment is a better means to restrain men from the like sin,
he that finneth upon contempt of Gods command, and not of any necessity, as he that gathereth sticks upon the Sabbath day, Numbers the fifteenth chapter;
he that finneth upon contempt of God's command, and not of any necessity, as he that gathereth sticks upon the Sabbath day, Numbers the fifteenth chapter;
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But lest any should excuse themselves with ignorance, therefore that notice may be taken of Cain, God sets a mark upon Cain: Signum in Cain, fecit Cain insignum. This mark gives all men occasion to inquire who he is, that so they may be put in minde to hold their hands from off Cain; forasmuch as God will not have him to be killed by any man.
But lest any should excuse themselves with ignorance, Therefore that notice may be taken of Cain, God sets a mark upon Cain: Signum in Cain, fecit Cain insignum. This mark gives all men occasion to inquire who he is, that so they may be put in mind to hold their hands from off Cain; forasmuch as God will not have him to be killed by any man.
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Such a signe or mark was the letter 〈 ◊ 〉 set in the foreheads of them, that 〈 ◊ 〉 and cryed for the 〈 ◊ 〉 that were done, by the which God deliered them from the destruction of the City, Ezekiel the ninth chapter, and the fourth verse.
Such a Signen or mark was the Letter 〈 ◊ 〉 Set in the foreheads of them, that 〈 ◊ 〉 and cried for the 〈 ◊ 〉 that were done, by the which God Delivered them from the destruction of the city, Ezekielem the ninth chapter, and the fourth verse.
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and 〈 … 〉 of the 〈 ◊ 〉, such as 〈 ◊ 〉 have 〈 ◊ 〉 of whom he saith, that they put on 〈 ◊ 〉 〈 ◊ 〉 But whatsoever it were, it is some evident token, whereby all 〈 ◊ 〉 might see, that Cain was not in such good case as he should 〈 ◊ 〉 And upon whomsoever God hath set any outward mark, it is not in vain.
and 〈 … 〉 of the 〈 ◊ 〉, such as 〈 ◊ 〉 have 〈 ◊ 〉 of whom he Says, that they put on 〈 ◊ 〉 〈 ◊ 〉 But whatsoever it were, it is Some evident token, whereby all 〈 ◊ 〉 might see, that Cain was not in such good case as he should 〈 ◊ 〉 And upon whomsoever God hath Set any outward mark, it is not in vain.
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To conclude we see Cain is spared, but yet so that he carryeth still his sentence and mark. Two invisible things of God remain, that is, his justice and mercy,
To conclude we see Cain is spared, but yet so that he Carrieth still his sentence and mark. Two invisible things of God remain, that is, his Justice and mercy,
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and there may be restored to him a 〈 ◊ 〉 for good, 〈 ◊ 〉 is the sign of Gods seal, in the second to the 〈 ◊ 〉 the seventeenth chapter and the twenty second verse, whereby we are 〈 … 〉 the day of redemption, 〈 ◊ 〉 the fourth chapter.
and there may be restored to him a 〈 ◊ 〉 for good, 〈 ◊ 〉 is the Signen of God's seal, in the second to the 〈 ◊ 〉 the seventeenth chapter and the twenty second verse, whereby we Are 〈 … 〉 the day of redemption, 〈 ◊ 〉 the fourth chapter.
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and so God 〈 ◊ 〉 〈 ◊ 〉 he will 〈 ◊ 〉 his 〈 ◊ 〉 in 〈 … 〉 of 〈 … 〉 may live, Genesis the seven 〈 … 〉 and the eighteenth 〈 ◊ 〉 But the promise of this 〈 ◊ 〉 life, such as 〈 ◊ 〉 and 〈 ◊ 〉 obtained, was not 〈 ◊ 〉 but 〈 … 〉 the sixt chapter and the second verse.
and so God 〈 ◊ 〉 〈 ◊ 〉 he will 〈 ◊ 〉 his 〈 ◊ 〉 in 〈 … 〉 of 〈 … 〉 may live, Genesis the seven 〈 … 〉 and the eighteenth 〈 ◊ 〉 But the promise of this 〈 ◊ 〉 life, such as 〈 ◊ 〉 and 〈 ◊ 〉 obtained, was not 〈 ◊ 〉 but 〈 … 〉 the sixt chapter and the second verse.
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Gods purpose as we have heard both in Cains punishment, as also by granting him so much as he required, in the last verse, was to give Cain space to repent;
God's purpose as we have herd both in Cains punishment, as also by granting him so much as he required, in the last verse, was to give Cain Molle to Repent;
and yet not withstanding we see plainly that is verified in Cain, which the Prophet affirmeth, Isaiah the twenty sixt chapter and the tenth verse, Let mercy be shewed to the wicked,
and yet not withstanding we see plainly that is verified in Cain, which the Prophet Affirmeth, Isaiah the twenty sixt chapter and the tenth verse, Let mercy be showed to the wicked,
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For Cain instead of using the goodness, and patience, and long suffering of God as a means to bring him to repentance, Hardned his heart, and heaped up wrath for himself against the day of wrath, Romans the second chapter and the fift verse.
For Cain instead of using the Goodness, and patience, and long suffering of God as a means to bring him to Repentance, Hardened his heart, and heaped up wrath for himself against the day of wrath, Romans the second chapter and the fift verse.
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for as well by Gods mercifull dealing towards Cain before the sentence was pronounced, as also by the gracious grant which God made him, he might gather that God was well affected towards him.
for as well by God's merciful dealing towards Cain before the sentence was pronounced, as also by the gracious grant which God made him, he might gather that God was well affected towards him.
For as the wife of Manoah saith, Judges the thirteenth chapter and the twenty third verse, If the Lord would kill us, he would not receive a burnt offering at our hands;
For as the wife of Manoah Says, Judges the thirteenth chapter and the twenty third verse, If the Lord would kill us, he would not receive a burned offering At our hands;
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And therefore Austin upon the words of David, Psalm the sixty sixt and twentieth verse, saith, quamdiu dominus non amovet orationem a se, 〈 ◊ 〉 non amovet misericordiam a nobis, for that yeelding to Cains request touching his life, was an invitation to stir up Cain to desire more.
And Therefore Austin upon the words of David, Psalm the sixty sixt and twentieth verse, Says, Quamdiu dominus non amovet orationem a se, 〈 ◊ 〉 non amovet misericordiam a nobis, for that yielding to Cains request touching his life, was an invitation to stir up Cain to desire more.
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as Abraham, Genesis the eighteenth chapter, hearing that God at his request was contented to spare Sodom for fifties sake, prayeth still in the behalf of the City, adding one petition after another:
as Abraham, Genesis the eighteenth chapter, hearing that God At his request was contented to spare Sodom for fifties sake, Prayeth still in the behalf of the city, adding one petition After Another:
Though he durst not pray himself, being a sinner, yet by others, as Miriam by Moses, Numbers the tweelfth chapter, Pharaoh by Moses and Aron, Exodus the ninth chapter and the twenty eighth verse;
Though he durst not pray himself, being a sinner, yet by Others, as Miriam by Moses, Numbers the tweelfth chapter, Pharaoh by Moses and Aron, Exodus the ninth chapter and the twenty eighth verse;
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so should Cain have done, but in as much as he doth not, his case is like the case of Esau, Genesis the twenty fift chapter, he cared not for his Birth-right;
so should Cain have done, but in as much as he does not, his case is like the case of Esau, Genesis the twenty fift chapter, he cared not for his Birthright;
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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:
whereby we see it was an hypocritical complaint that he made, that he was cast out from the presence of God, verse the fourteenth, in that he Goes out of himself without any violence offered to him:
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;
Saint Peter indeed in great astonishment said to christ, Exit a 〈 … 〉 enim sum, but After being better advised when christ said, 〈 ◊ 〉 you also go away? his answer is, John the sixth chapter and the sixty eighth verse, Domine ad Whom Ibimus? tu habes verba 〈 ◊ 〉 vitae;
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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.
whereupon Augustine Says, Lord if thou 〈 ◊ 〉 have me depart from thee, show me such Another as thou art, otherwise I will not leave thee till thou receive me into thy favour.
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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;
This presence of God was Some certain place of God's 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 local motion;
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,
so that the place of God's 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 Christ presence,
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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 for the spiritual food offered in the Sacraments, it is to them as Manna was to the Israelites, A Light meat, which their soul Loathes, Numbers the eleventh chapter.
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:
Cain's terminus ad Whom, 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 fell:
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,
And it is said to be castward towards Eden: Wherefore by the framing of his journey to that place, which Carrieth the name of pleasure, it appears, that Cain did not settle himself to Repentance,
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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.
and the sin of ambition, which was the sin of Korah: These Are the three ways 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.
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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.
Where it is said, he went to the side of Paradise, the Holy Ghost gives us to understand, that Cain may 〈 ◊ 〉 Set himself in Some kind of 〈 ◊ 〉 delight but not in Paradise it self, that is, in no true and found delight.
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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,
Again, Whereas Cain being now fallen from hope of Eternal and spiritual things, Takes his journey to the east, we see he is the First of those that Are content,
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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,
Adam and Eve and Seth, which then represented the Church, were upon the west side of Eden; Cain and his crew keeps in the east side, that is, the wicked have the better part in the things of this life,
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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;
nor men heart conceived, in the First epistle to the Corinthians, the second chapter: The wicked in their life time receive pleasure, but After endure everlasting pain;
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:
If we do, it must be to bewail our Sins with bitter tears, as Saint Peter. If we go from God's presence, we shall find 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.
It shall be with us, as it was with Agar, to whom the Angel said, in the sixteenth chapter of Genesis, and the eighteenth verse, Whence Comest thou? and whither ghost thou? So we shall be in continual motion, and never have rest.
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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;
he Thought he should have come to Tarshish, but he found himself in the land of Nod, that is of thraldom and misery, being tossed on the Sea, Jonah the First chapter and the third verse;
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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;
As for peace the Prophet Says, non est pax impiis, dicit dominus, Isaiah the fifty seventh chapter, that is, seeing they will depart from God's 〈 ◊ 〉, they 〈 … 〉 Cains Land;
〈 ◊ 〉 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 〈 ◊ 〉;
〈 ◊ 〉 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 〈 ◊ 〉;
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therefore the Prophet saith, Micah 2. 10. surgite, non est hîc requies vestra, and the Apostle 〈 ◊ 〉 with him, Hebrewes the thirteenth chapter, non habem• … s hîc manentem civitatem;
Therefore the Prophet Says, micah 2. 10. surgite, non est hîc Requies Vestra, and the Apostle 〈 ◊ 〉 with him, Hebrews the thirteenth chapter, non habem• … s hîc manentem civitatem;
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the pleasure that they shall have in this life is but momentary and 〈 ◊ 〉, it is 〈 ◊ 〉 & inquieta voluptas, Ecclesiastes the second chapter, the desire of that which they want,
the pleasure that they shall have in this life is but momentary and 〈 ◊ 〉, it is 〈 ◊ 〉 & inquieta voluptas, Ecclesiastes the second chapter, the desire of that which they want,
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Et cognovit Kajin uxorem suam, quae concepit & peperit Chanocum: quamobrem studebat edificare civitatem, & vocavit nomen civitatis illius de nomine filit sui Chanoc.
Et cognovit Kajin uxorem suam, Quae concepit & Peperit Chanocum: Therefore studebat edificare civitatem, & vocavit Nome civitatis Illius de nomine filit sui Chanoc.
and seeing the invonvenience of it resolved to return again, Hosea the second chapter; and our Saviour in the New tells us, that the Sonne which forsook his Father,
and seeing the invonvenience of it resolved to return again, Hosea the second chapter; and our Saviour in the New tells us, that the Son which forsook his Father,
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but when they have seated themselves a little, even as neer Eden as they can, they shall finde themselves in the Land of Nod, that is, they shall feel nothing within but unquietness of conscience,
but when they have seated themselves a little, even as near Eden as they can, they shall find themselves in the Land of Nod, that is, they shall feel nothing within but unquietness of conscience,
who was greater than any King that ever was before him, set himself to plant himself as neer Eden as he could, he denyed his Soul nothing that it desired, and yet he confesseth, that when he had built him Houses,
who was greater than any King that ever was before him, Set himself to plant himself as near Eden as he could, he denied his Soul nothing that it desired, and yet he Confesses, that when he had built him Houses,
and planted Orchards, he found nothing but vanity and vexation of spirit, Ecclesiastes the second chapter and the eleventh verse, that is, his desire was never satisfied,
and planted Orchards, he found nothing but vanity and vexation of Spirit, Ecclesiastes the second chapter and the eleventh verse, that is, his desire was never satisfied,
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As Cain had his arguments perswading him to make triall of the Land of Nod, so when he was there, his trouble and unquietness were sufficient reasons to make him return to God,
As Cain had his Arguments persuading him to make trial of the Land of Nod, so when he was there, his trouble and unquietness were sufficient Reasons to make him return to God,
they built not Cities on earth, but sought for a City whose builder is God, Hebrews the eleventh chapter and the ninth verse, which was a plain token that they did not minde to dwell on earth as Freeholders,
they built not Cities on earth, but sought for a city whose builder is God, Hebrews the eleventh chapter and the ninth verse, which was a plain token that they did not mind to dwell on earth as Freeholders,
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The naming of the City after his Sons name, is a fruit and effect of the pride of his heart 〈 ◊ 〉 like to those that said 〈 ◊ 〉 nob is nomen, Genesis the eleventh chapter.
The naming of the city After his Sons name, is a fruit and Effect of the pride of his heart 〈 ◊ 〉 like to those that said 〈 ◊ 〉 nob is Nome, Genesis the eleventh chapter.
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and for him to take his Sister to be his Wise, is a thing unlawfull, saving that as Christ sheweth, that which of it 〈 ◊ 〉 is unlawfull on the Sabbath, by necessity is made lawfull, nam quod in 〈 ◊ 〉 non est, necessitas facit licitum;
and for him to take his Sister to be his Wise, is a thing unlawful, Saving that as christ shows, that which of it 〈 ◊ 〉 is unlawful on the Sabbath, by necessity is made lawful, nam quod in 〈 ◊ 〉 non est, Necessity facit licitum;
as Christ sheweth by the example of David and his men, that his 〈 ◊ 〉 offended not in pulling the 〈 ◊ 〉 of corn on the Sabbath, in regard of their necessity, Matthew the twelfth chapter, no more than David offended,
as christ shows by the Exampl of David and his men, that his 〈 ◊ 〉 offended not in pulling the 〈 ◊ 〉 of corn on the Sabbath, in regard of their necessity, Matthew the twelfth chapter, no more than David offended,
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when being hungrie, he went into the house of God, and did eat the 〈 ◊ 〉 bread which none may eat but the Priests, in the first of Samuel the twenty first chapter.
when being hungry, he went into the house of God, and did eat the 〈 ◊ 〉 bred which none may eat but the Priests, in the First of Samuel the twenty First chapter.
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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.
his meaning is, he will not have friendship kept within one Family, but will have men so to marry, that 〈 ◊ 〉 Families may be linked together in love.
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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,
Again, where, both in Genesis the second chapter and Matthew the Nineteenth chapter, it is said they two shall be one Flesh, that is not true where Brother and Sister Are joined together,
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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,
For the procreation of Children, as Sarah speaks, Genesis the eighteenth chapter, is an act of pleasure, which albeit it be lawful for Adam, a repentant sinner,
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,
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,
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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;
and they that Are married may not so give themselves over to the Flesh, but that upon special cause sometime they give themselves to prayer and fasting, in the First to the Corinthians, the seventh chapter and the fifth verse;
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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:
for Jeremiah the twenty second chapter, in the second of Samuel the sixteenth chapter, the sin of Jeconiah and Michal is the cause of their Barrenness:
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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:
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 Chirurgeons for Anatomies, that in them men may see the state of our bodies:
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,
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 God's use,
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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;
who as well by his preaching, as by uttering the censure of excommunication, (behold the Lord comes with a thousand of Angels) as U^de speaks, dedicated himself to the Church;
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.
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.
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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 he built not the city only for himself, his wife and child, but was now grown to be so great a number that he must have a city to place his posterity in;
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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.
and for the increase of mankind, He makes the barren families like a flock of sheep, as it is in the hundred and seventh Psalm. Therefore when Cain was grown to so great a multitude, he built him a city.
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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.
but it finds the truth of that which the Apostle Says, in the second to the Corinthians, the seventh chapter and the fifth verse, pugnae for is, intus terrores.
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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:
Therefore the prophets cry 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, Micah the third chapter:
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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;
but continually in the Land of Nod: Never aedificavêrunt, as the Preacher Says, The soul still Desires, but is never satisfied, Ecclesiastes the fifth chapter;
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,
Thus Far Goes worldly men, and no farther, as we see not only in Cain, but in Nimrod, and Pharaoh, all whose study was in getting Children, in building Cities,
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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,
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,
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,
that is true, for albeit we have Cities, yet they continue not, Therefore we seek for a city of God's building, Hebrews the eleventh chapter and the ninth verse,
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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,
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 ways, that we misspend not our time in fulfilling the Lustiest 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.
and vanity of buildings, and seeking the glory and honour of this world, Because to all such there belongs a woe no less than to Cain, as it is in the epistle of U^de.
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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,
for whereas God proclaimed enmity 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,
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& 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.
& haec est patientia Sanctorum, Revelations the fourteenth chapter and the twelfth verse, to show that the godly have enemies in this world, whereby their patience is tried.
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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,
that is, In as much as the wicked Are called the men of this world, Psalm the seventeenth, and the Children of this generation, Lycia the 〈 ◊ 〉 chapter and the eighteenth verse, it is reason they should be First remembered in this world,
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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;
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;
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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 Therefore christ, before he speaks of 〈 ◊ 〉 the wicked, Says First, Metthew the twenty fifth chapter, Venite Blessing patris mei; that is in regard of the Persons,
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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:
and for sin it self, as the Philosopher Says, ad meminem ante venit Mens Bona quim animus malus, every man is First possessed with an evil mind before he can have a good mind:
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:
as the Apostle Says, in the First to the Corinthians, the the fifteenth chapter and the fourty fift verse, That is not First which is spiritual, but that which is natural:
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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;
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;
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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:
so in Lamech we see that Spirit which U^de speaks of, verse the seventh, that is a Spirit that Longeth After strange Flesh, which he she wed in taking two Wives:
whereas there are two parts of the will NONLATINALPHABET and NONLATINALPHABET in Cain; the angry part was infected with the Serpents poyson, his heart was inflamed with a desire of revenge.
whereas there Are two parts of the will and in Cain; the angry part was infected with the Serpents poison, his heart was inflamed with a desire of revenge.
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 NONLATINALPHABET and NONLATINALPHABET, Hebrews the third chapter;
There Are but two temprations, Deuteronomy the thirty third chapter and the eighth verse, which the Hebrews call meribah and Massah, which the Apostle termeth and, Hebrews the third chapter;
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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;
The other is the temptation of concupiscence, which poisoned Lamech: In the Gospel we have them both, that is spiritas 〈 ◊ 〉 & 〈 ◊ 〉, Luke the eighth chapter and the second verse, christ heals certain women possessed with malignant and envious spirits;
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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:
and yielding to the temptation of 〈 ◊ 〉 And in these two Reprobates, infected with these two Kinds of temptations, the Holy Ghost shows the perfection of sin: For sanctification hath two parts:
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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.
First, That we possess our vessels in holiness, which is an exposition to the uncleanness of Lamech, and in the First to the Thessalonians, the fourth chapter and the sixt verse, that no man oppress or tread down his brother, which Opposeth it self against the Spirit of Cain, who trod down his brother and violently slew him.
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so both in prophane Writers and in the Scripture, many things are set down to shew the dependance that one story hath with another, which otherwise would not seem so necessary.
so both in profane Writers and in the Scripture, many things Are Set down to show the dependence that one story hath with Another, which otherwise would not seem so necessary.
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But in setting down, that Lamech is of the posterity of wicked Cain, no man will marvell that he doe expresse the manners of Cains. Besides that, we may not think that this heaping of words is vain;
But in setting down, that Lamech is of the posterity of wicked Cain, no man will marvel that he do express the manners of Cains. Beside that, we may not think that this heaping of words is vain;
The like is to be done in reading the word, For it is pure as silver that hath been purified seven times, Psalm the twelfth, More to be desired than gold, Psalm the ninteenth;
The like is to be done in reading the word, For it is pure as silver that hath been purified seven times, Psalm the twelfth, More to be desired than gold, Psalm the Nineteenth;
Therefore the Apostle saith, That the Sonne of God is more excellent than the Angels, in as much as he hath a more excellent name than they, Hebrews the first chapter and the fourth verse;
Therefore the Apostle Says, That the Son of God is more excellent than the Angels, in as much as he hath a more excellent name than they, Hebrews the First chapter and the fourth verse;
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so is there a reason of Seths name, Genesis the fourth chapter and the twenty fift verse, of Noah the Sonne of Lamech, Genesis the fift chapter and the twenty ninth verse, of Isaack and Jacob and all the Patriarches.
so is there a reason of Seths name, Genesis the fourth chapter and the twenty fift verse, of Noah the Son of Lamech, Genesis the fift chapter and the twenty ninth verse, of Isaac and Jacob and all the Patriarchs.
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On the other side, the wicked and the reprobate cannot prophesie, yet their names are specula paternae affectionis, as the names of godly Children are prophesies puerilis indolis. That it is thus in these names, we shall observe an encounter made between the seed of Cain and the seed of Seth, which as they were of a contrary disposition,
On the other side, the wicked and the Reprobate cannot prophesy, yet their names Are specula paternae affectionis, as the names of godly Children Are prophecies puerilis indolis. That it is thus in these names, we shall observe an encounter made between the seed of Cain and the seed of Seth, which as they were of a contrary disposition,
Touching the opposition that appeares to be between the generation of Seth, and the posteritie of Cain: Enochs name who was Cains Sonne signifieth dedication,
Touching the opposition that appears to be between the generation of Seth, and the posterity of Cain: Enochs name who was Cains Son signifies dedication,
but Seths Enoch, as Jude saith, was the seventh from Adam; verse the fourteenth, that is, one dedicated to the seventh or Sabbath day, one that gave himself wholly to the service and worship of God;
but Seths Enoch, as U^de Says, was the seventh from Adam; verse the fourteenth, that is, one dedicated to the seventh or Sabbath day, one that gave himself wholly to the service and worship of God;
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but Cains Enoch was the first, and next to Cain, that is, one dedicated to the first day, which is a working day, to shew that he was one that gave himself to the affaires of this life, that sought to be mighty on earth:
but Cains Enoch was the First, and next to Cain, that is, one dedicated to the First day, which is a working day, to show that he was one that gave himself to the affairs of this life, that sought to be mighty on earth:
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The next of Cain is called Irad, that is, Lord of a City, the same that Herod signifieth, wherein we see his ambitious spirit, that he was such a one as sought to be great in the world.
The next of Cain is called Irad, that is, Lord of a city, the same that Herod signifies, wherein we see his ambitious Spirit, that he was such a one as sought to be great in the world.
And as Abraham when he came to Gerar, said, Surely forasmuch as the feare of God is not in this place, they will kill me, Genesis the twentieth chapter;
And as Abraham when he Come to Gerar, said, Surely forasmuch as the Fear of God is not in this place, they will kill me, Genesis the twentieth chapter;
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for Mehujael a contemner of God, among the Children of God there was Mahalaleel, id est, anuncians, or laudans deum, a religious person that would praise God:
for Mehujael a contemner of God, among the Children of God there was Mahalaleel, id est, anuncians, or laudans God, a religious person that would praise God:
For Lamech the wicked, he is the seventh from Adam, as Enoch the Sonne of Seth; but this Enoch being the seventh, respects things that pertain to the seventh day, wherein Lamech is given to oppression.
For Lamech the wicked, he is the seventh from Adam, as Enoch the Son of Seth; but this Enoch being the seventh, respects things that pertain to the seventh day, wherein Lamech is given to oppression.
This Enoch prophesied an excommunication against sinners that did wickedly & spake proudly, saying, The Lord commeth with thousands of his Saints to give judgement against them, as it is in the fourteenth verse of the epistle of Jude, and we shall not see any in the Scripture that spake so proudly as this Lamech, for he not only brags of his sinne,
This Enoch prophesied an excommunication against Sinners that did wickedly & spoke proudly, saying, The Lord comes with thousands of his Saints to give judgement against them, as it is in the fourteenth verse of the epistle of U^de, and we shall not see any in the Scripture that spoke so proudly as this Lamech, for he not only brags of his sin,
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first he did violate the institution of God, which is, A man shall forsake Father and Mother and cleave 〈 ◊ 〉 his Wife, Genesis the second chapter and the twenty fourth verse, not to his Wives,
First he did violate the Institution of God, which is, A man shall forsake Father and Mother and cleave 〈 ◊ 〉 his Wife, Genesis the second chapter and the twenty fourth verse, not to his Wives,
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Secondly, His taking of two Wives is a violating of humane custome, for he is in the seventh generation from Adam; Adam had but one Wife, no more had Cain, nor the rest;
Secondly, His taking of two Wives is a violating of humane custom, for he is in the seventh generation from Adam; Adam had but one Wife, no more had Cain, nor the rest;
for as Christ saith, Matthew the ninteenth chapter, non sic fuit abinitio. Thirdly, Marriage is a mysterie, Ephesians the fift chapter and the thirty second verse,
for as christ Says, Matthew the Nineteenth chapter, non sic fuit abinitio. Thirdly, Marriage is a mystery, Ephesians the fift chapter and the thirty second verse,
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In which regard persons in that state should not exceed in lust, but possesse their Vessels in holiness, in the first to the Thessalonians the fourth chapter,
In which regard Persons in that state should not exceed in lust, but possess their Vessels in holiness, in the First to the Thessalonians the fourth chapter,
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so in regard of the ends of the same, which are three, First, To be a remedy against fornication, in the first to the Corinthians, the seventh chapter and the second verse,
so in regard of the ends of the same, which Are three, First, To be a remedy against fornication, in the First to the Corinthians, the seventh chapter and the second verse,
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IN which verses is set down, first the Marriage, and after the Race and Ofspring of Lamech: The former point verse the ninteenth, the latter in the three verses following.
IN which Verses is Set down, First the Marriage, and After the Raze and Offspring of Lamech: The former point verse the Nineteenth, the latter in the three Verses following.
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but only a shadow of it, as our Saviour Christ said to the Woman that had five Husbands, John the fourth chapter and the eighteenth verse, He whom thou now hast is not thy Husband.
but only a shadow of it, as our Saviour christ said to the Woman that had five Husbands, John the fourth chapter and the eighteenth verse, He whom thou now haste is not thy Husband.
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And the sentence and judgment of the Hebrew Writers is, that where Lamechs former Wifes name is Adah, taken from a word that signifies an open assembly;
And the sentence and judgement of the Hebrew Writers is, that where Lamechs former Wives name is Adah, taken from a word that signifies an open assembly;
and that he wanted a good pretence, we shall finde if we inquire what moved him to break out so farre contrary to the Ordinance of God, in the Creation, who therefore created Adam but one Wife, to teach him he might not have more at once.
and that he wanted a good pretence, we shall find if we inquire what moved him to break out so Far contrary to the Ordinance of God, in the Creation, who Therefore created Adam but one Wife, to teach him he might not have more At once.
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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:
The only pretence for taking a second Wife is the Exampl of Abraham, Genesis the sixteenth chapter, who for that he was without offspring, was permitted by Sarah his Wife to go 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.
but the case stood not so with Lamech, for he had by his First Wife two Sons, Jabal and Jubal, and Therefore it was not for the raising up of seed that he took Zillah.
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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,
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 Warrior,
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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;
To this we add his Daughter whom he had by Zillah his unlawful 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;
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;
Thirdly, To proceed one step further in the choice of a second Wife, the Exampl 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;
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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:
Zillah which is a shadow, betokens lightness and 〈 ◊ 〉; Adah is an open place, and withal signifies a tiring and decking of her self, and Naamah signifies made beautiful:
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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.
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 beautiful of her self naturally, painted her face.
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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.
Adah, that is tiring and gorgeous apparel, is a mark of the Daughters of Canaan, when Deborah describes by their apparel of diverse colours, Judges the fift chapter and the thirtieth verse.
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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;
and putting on of gold or apparel, 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;
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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,
but as the Apostle tells us, That every man have his proper wife, and every woman her proper husband, in the First to the Corinthians, 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,
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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.
For as we herd Cains Enoch sets his mind on things present, nihil sperans quod sequitur; but Seths Enoch which Come on the seventh day hath a course by himself, that is, looked to things to come.
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 〈 … 〉 〈 ◊ 〉
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 〈 … 〉 〈 ◊ 〉
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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,
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 war, 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,
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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,
as 〈 ◊ 〉 said to Isaiah his Father, Genesis the twenty seventh chapter, Hast thou but one 〈 ◊ 〉 God hath for the Sons of men 〈 ◊ 〉 only heavenly blessings that 〈 ◊ 〉 the life to come,
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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,
but in his 〈 ◊ 〉 hand 〈 ◊ 〉 and 〈 ◊ 〉 life, Proverbs the third 〈 … 〉 the fix, teenth 〈 ◊ 〉 he hath not only Donum 〈 ◊ 〉 but 〈 … 〉 James the First 〈 ◊ 〉 and thee 〈 ◊ 〉 verse, 〈 ◊ 〉 in temporal things as well as spiritual, to 〈 ◊ 〉 upon 〈 … 〉 we fed God Says, Exodus the thirty First chapter, 〈 ◊ 〉 his 〈 ◊ 〉 into 〈 ◊ 〉 and Aholiab,
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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.
so he bestows temporal 〈 ◊ 〉 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 appears herein, that he 〈 ◊ 〉 gives 〈 ◊ 〉 a supply of those blessings which their Sins 〈 ◊ 〉 them of.
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Thirdly, His 〈 ◊ 〉 in 〈 ◊ 〉 order, that the world 〈 ◊ 〉 be furnished with things necessary for this present 〈 ◊ 〉 By 〈 ◊ 〉 of 〈 ◊ 〉 world, Psalm the seventeenth:
Thirdly, His 〈 ◊ 〉 in 〈 ◊ 〉 order, that the world 〈 ◊ 〉 be furnished with things necessary for this present 〈 ◊ 〉 By 〈 ◊ 〉 of 〈 ◊ 〉 world, Psalm the seventeenth:
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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 come to things that pertain to the other life, there they that seem to be most childish in things of this life, go Far beyond the Philosophers of whom the Apostle Says, in the First to the Corinthians the second chapter, The natural man perceives not the things of the Spirit of God;
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,
These things Are enrolled by an honourable name, that is, the name of a Father, showing plainly that they which bring forth actions that Are profitable no less Are to be counted Father's,
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;
The ancient Father's make a question, Whither these men were the inventors of these things First? It is certain that Cain being an husbandman, had use of iron works, 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.
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.
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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,
Abel was a shepherd, and could not but have use of tents, but yet the perfecting of that cunning in that kind, is 〈 ◊ 〉 to Jubal. Mahalallel was one that used to praise God,
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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,
This distinction Therefore must be held in this point, which the School men make, that the one is quoad modum Simplicio, the other quoad modum singularis. And Therefore, in as much as Jabal-Jubal, and Tubal Cain Are called Father's of these arts, which were in use long before them, it is plain, that not only the First inventors of any art Are to be honoured,
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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;
All these Mercies moved not Lamech to any amendment, but as it is in the twenty sixth chapter of Isaiah, Let mercy be showed to the wicked, yet will he do wickedly;
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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;
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;
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;
that was the end of their desire, and they were so; but as christ Says, accepêrunt mercedem suam. Lamech, as he desired, proved a mighty man, and so did his posterity;
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;
Therefore we must not dedicate our selves wholly 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;
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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.
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.
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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,
So that where there Are two ways that overthrow that excellent virtue of love and charity that joins man to God, we see that Lamech by turning love into fleshly lust,
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:
and then a young man in his hurt,) but to these two he adds that which the Wiseman calls profundum malitiae, that is, contempt, Proverbs the eighteenth chapter and the third verse:
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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 he was the First that brought in the sin of uncleanness and cruelty, which Are as the Prophet speaks, Psalm the eighteenth and the fift verse, Torrents Belial, that is, the floods of wickedness which brought destruction upon the old world, Genesis the sixt chapter:
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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;
for so the Holy Ghost Witnesseth, that the wickedness of man was great upon earth, and the earth was filled with cruelty, and all Flesh had corrupted his Way;
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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:
yet he is not any thing the better for God's mercy, but grows from one sin to Another, till his since became as the Apostle speaks, Romans the seventh chapter, Out of measure sinful, and till the chief sin appear in him, which is even the head of the Serpent:
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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,
In whom we find that verified which the Preacher Says, Ecclesiastes the eighth chapter and the eleventh verse, that if God presently Punish any sin, he is counted cruel, But when sentence against an evil work is not executed speedily,
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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.
and take occasion thereby to add sin to sin, and so to heap up wrath for themselves against the day of wrath, Romans the second chapter and the fourth and fist Verses.
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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:
They Are like the words of Jacob to his Children, Genesis the fourty ninth chapter and the second verse, Hear you Sons of Jacob, harken to Israel your Father:
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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,
which shows 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 do 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;
for the Prophet Says, That the great men speak out the corruption of their hearts, and they wrap it up, micah the seventh chapter and the third verse;
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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 〈 ◊ 〉:
In the First, by that which the Apostle Says, 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 〈 ◊ 〉:
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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,
This preaching of sin, and that rejoying in wickedness, which the Wiseman 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,
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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,
Therefore the Lord Says, 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 sin, Men have 〈 ◊ 〉 foreheads,
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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;
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;
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:
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:
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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,
In both these he Justifieth Cain, for he was ashamed to confess that he had killed Abel, and Therefore answered the Lord, I know not, am I my Brother's keeper? and After he is very sorry and greatly cast down,
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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;
Therefore where as 〈 ◊ 〉 is not 〈 ◊ 〉 to kill and murder him that should but wound him, having not 〈 … 〉 That if a man 〈 ◊ 〉 evil sin 〈 ◊ 〉 At the door;
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and take my covenant in thy mouth? so it may be said, what should Lamech doe with Gods words in his mouth? if he did call them to minde to the end they might convert him, it were well,
and take my Covenant in thy Mouth? so it may be said, what should Lamech do with God's words in his Mouth? if he did call them to mind to the end they might convert him, it were well,
for if he argues thus, ( if Cain be avenged seven times, then Lamech much more ) What is his ground to make this conclusion? Surely this wicked perswasion, That the more a man sinneth, the more he shall be respected of God:
for if he argues thus, (if Cain be avenged seven times, then Lamech much more) What is his ground to make this conclusion? Surely this wicked persuasion, That the more a man Sinneth, the more he shall be respected of God:
Cains offence was sub lege occultâ, he heard no more, But that if thou doe evill sinne lyeth at the dore, but Lamechs sinne is sub lege manifestâ, for he seeth an example of Gods punishment upon Cain for his murther;
Cains offence was sub lege occultâ, he herd no more, But that if thou do evil sin lies At the door, but Lamechs sin is sub lege manifestâ, for he sees an Exampl of God's punishment upon Cain for his murder;
it stands not in reason, that if Cain being a lesser sinner, be avenged seven times, that Lamech being a greater offender, shall be avenged seventy times seven times;
it Stands not in reason, that if Cain being a lesser sinner, be avenged seven times, that Lamech being a greater offender, shall be avenged seventy times seven times;
If we lay these things together, that is, his vain boasting and his threatning, with the irreligious and most wicked consequence that he 〈 ◊ 〉, that if God respect Cain a sinner, he will much more respect him,
If we lay these things together, that is, his vain boasting and his threatening, with the irreligious and most wicked consequence that he 〈 ◊ 〉, that if God respect Cain a sinner, he will much more respect him,
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It we compare Lamech, the Serpents seed, with Christ the seed of the woman, we shall see that he being asked of Peter, how oft he should forgive his brother, Matthew the eighteenth chapter, useth the same stiles concerning mercy and forgiveness, which Lamech useth touching revenge, that is, to forgive till seventy times seven times:
It we compare Lamech, the Serpents seed, with christ the seed of the woman, we shall see that he being asked of Peter, how oft he should forgive his brother, Matthew the eighteenth chapter, uses the same stile Concerning mercy and forgiveness, which Lamech uses touching revenge, that is, to forgive till seventy times seven times:
whereby he teacheth Peter to multiply forgiveness, because he himself shall need to have many sinnes forgiven him, to teach us that in shewing mercy, we must follow the rule which the wicked keep in revenge.
whereby he Teaches Peter to multiply forgiveness, Because he himself shall need to have many Sins forgiven him, to teach us that in showing mercy, we must follow the Rule which the wicked keep in revenge.
Job saith of them, that as the floods of wickednesse went over their soul, so it brought upon them a flood of water, whereby the whole world was drowned,
Job Says of them, that as the floods of wickedness went over their soul, so it brought upon them a flood of water, whereby the Whole world was drowned,
These things being before us, serve NONLATINALPHABET, to prove us, & correct us, that we grow not past shame, past grief and 〈 ◊ 〉, that we sall not into that NONLATINALPHABET, Ephesians the fourth chapter, that is, without all feeling and fear to sinne with greedinesse;
These things being before us, serve, to prove us, & correct us, that we grow not passed shame, past grief and 〈 ◊ 〉, that we shall not into that, Ephesians the fourth chapter, that is, without all feeling and Fear to sin with greediness;
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Cognovit autem denuo Adam uxorem suam, quae peperit filium, & vocavit nomen ejus Schethum: nam reposuit mihi Deus, inquit, semen alterum pro Hebelo, quum ipsum interfecit Kajin.
Cognovit autem anew Adam uxorem suam, Quae Peperit Son, & vocavit Nome His Schethum: nam reposuit mihi Deus, inquit, semen alterum Pro Hebelo, Whom ipsum interfecit Kajin.
as we see in Lamech, who not contented with the punishment which God appointed for murtherers, that is, seven times, would challenge to himself seventy times seven times.
as we see in Lamech, who not contented with the punishment which God appointed for murderers, that is, seven times, would challenge to himself seventy times seven times.
but Cain and his posteritie, in stead of being plagued for his wickednesse, grow to be great men, rich Grasyers, such as have all things that tend either to delight or defense:
but Cain and his posterity, in stead of being plagued for his wickedness, grow to be great men, rich Grasyers, such as have all things that tend either to delight or defence:
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And in the new Testament, the people of God when Christ was born, were in that state, that Herod an Edomite was become their King, Matthew the seoond chapter.
And in the new Testament, the people of God when christ was born, were in that state, that Herod an Edomite was become their King, Matthew the seoond chapter.
That wee may see, that as the Prophet speakes, in the one hundred and ninteenth Rsalm, and the hundred twenty sixt verse, Then it is time for God to lay to his hand, when mankinde looking into his word,
That we may see, that as the Prophet speaks, in the one hundred and Nineteenth Psalm, and the hundred twenty sixt verse, Then it is time for God to lay to his hand, when mankind looking into his word,
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for that we have handled it heretofore, we will consider the word iterum, which gives us plainly to know that for a great while Adam gave over that Act, being stricken and amazed with this consideration, that one brother should kill another;
for that we have handled it heretofore, we will Consider the word iterum, which gives us plainly to know that for a great while Adam gave over that Act, being stricken and amazed with this consideration, that one brother should kill Another;
Adam and Eve were in this state of minde, that they were as it were dead, seeing their first Ofspring sped so unhappily, that the one was slain bodily, the other was under the sentence of death both of body and soul:
Adam and Eve were in this state of mind, that they were as it were dead, seeing their First Offspring sped so unhappily, that the one was slave bodily, the other was under the sentence of death both of body and soul:
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or else to be cast into hell in respect of Cain, it made them say with Rebecca, Genesis the twenty fift chapter and the twenty second verse, si mihi sic futurum est quia necesse est parere;
or Else to be cast into hell in respect of Cain, it made them say with Rebecca, Genesis the twenty fift chapter and the twenty second verse, si mihi sic Future est quia Necessary est parere;
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Out of which example of Adam and Eve, we learn to conform ourselves to crosses and heavy accidents as God layeth upon us, that is, to forbear and give over matters of pleasure when God calls us to mourning;
Out of which Exampl of Adam and Eve, we Learn to conform ourselves to Crosses and heavy accidents as God Layeth upon us, that is, to forbear and give over matters of pleasure when God calls us to mourning;
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If when the Lord God of hosts shall call to weeping and mourning, there be nothing but joy and 〈 ◊ 〉, slaying of Oxen, &c. the Lord himself sayeth, that is a sinne which shall not be pardoned,
If when the Lord God of hosts shall call to weeping and mourning, there be nothing but joy and 〈 ◊ 〉, slaying of Oxen, etc. the Lord himself Saith, that is a sin which shall not be pardoned,
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Therefore we see albeit it was Gods will, that Aaron and his Children should eat the offerings of the Children of Israel, yet he refused to eat them in regard of the Judgments of God upon Nadab and Abihu his Sonnes, saying, Thou knowest such and such things have come to me this day;
Therefore we see albeit it was God's will, that Aaron and his Children should eat the offerings of the Children of Israel, yet he refused to eat them in regard of the Judgments of God upon Nadab and Abihu his Sons, saying, Thou Knowest such and such things have come to me this day;
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But hence there appears another thing unto us, which is, that 〈 ◊ 〉 and earthly sorrow in a naturall man, is a thing stronger than any worldly pleasure, that in regard of the naturall man, there is more strength in grief than in pleasure or joy;
But hence there appears Another thing unto us, which is, that 〈 ◊ 〉 and earthly sorrow in a natural man, is a thing Stronger than any worldly pleasure, that in regard of the natural man, there is more strength in grief than in pleasure or joy;
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And this is a means to make a man think of such an estate, Wherein he may have that pleasure and joy, which shall not be taken from him, as Christ speaketh, John the sixteenth chapter and the twenty second verse.
And this is a means to make a man think of such an estate, Wherein he may have that pleasure and joy, which shall not be taken from him, as christ speaks, John the sixteenth chapter and the twenty second verse.
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Now when Adam had relieved himself with this cogitation, that as the Prophet speaks, Psalm the eighty ninth, God hath not made all men for nought, it made him to return;
Now when Adam had relieved himself with this cogitation, that as the Prophet speaks, Psalm the eighty ninth, God hath not made all men for nought, it made him to return;
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Concerning whom, first we will speak of his birth, wherein we have this to observe, that those Children whom God gives to Parents upon a plentifull contrition and repentance, doe usually prove men excellent in all spirituall graces.
Concerning whom, First we will speak of his birth, wherein we have this to observe, that those Children whom God gives to Parents upon a plentiful contrition and Repentance, do usually prove men excellent in all spiritual graces.
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for since the flood all the Sons of men are called the Children of Seth. It is also shewed in Joseph, whom God gave to Rachel, having opened her wombe which before was shut up,
for since the flood all the Sons of men Are called the Children of Seth. It is also showed in Joseph, whom God gave to Rachel, having opened her womb which before was shut up,
It also appeared in Hannah, who having bewailed her own case in the bitterness of her soul, received from the Lord a blessed seed, that was Samuel, who restored religion,
It also appeared in Hannah, who having bewailed her own case in the bitterness of her soul, received from the Lord a blessed seed, that was Samuel, who restored Religion,
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,
and the grievous punishment that God laid upon him, upon his great Repentance, which followed, whereof, the fifty First Psalm, is a perpetual monument, God gave him a Son, that was Solomon, the like whereof was never before,
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.
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 He placed Eum 〈 ◊ 〉 semen Aliud Pro Abele, Whom 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.
In which Sermon there is no one word, which hath not its several sense. It is said, First, He is Positus. Secondly, By God. Thirdly, As a seed. Fourthly, another seed.
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:
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:
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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.
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.
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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 〈 ◊ 〉;
and as the Apostle Says, in the second to 〈 ◊ 〉, 〈 ◊ 〉 second chapter and the nineteenth verse, The Foundation of God Abideth sure and steadfast, Novit 〈 ◊ 〉 qui sunt 〈 ◊ 〉;
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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;
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;
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,
It is the saying of the Prophet, Isaiah the sixt chapter, semen sanctum est Substance mundi, and Therefore Seth is appointed and Set by God to be the spiritual seed of the Church,
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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,
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,
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;
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;
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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:
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:
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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,
A holy seed is such as shall sin, but yet shall not do sin, in the First epistle of John the third chapter, that is not operarius iniquitatis, Matthew the seventh chapter,
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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,
They desire a Child not simply, but Pro Abele, that is, such a Child in whom they may find the Spirit of Abel, that they might say Here is Another Abel, that though Abel be taken off,
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,
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,
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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,
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 Abel's 〈 ◊ 〉, one that might accomplish that which was lacking on Abel's part, in the First to the Thessalonians, the third chapter,
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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 〈 ◊ 〉;
Concerning which, as God hath a purpose, that the patience of his Saints should appear, Romans the Nineteenth chapter, 〈 … 〉 patientia Sanctorum, for which cause he suffers Abel to be 〈 ◊ 〉;
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 of Cain she said, I have obtained a man of the Lord, but of Seth, Deus He placed: 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 Jewel as before;
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though he should be 〈 … 〉 Abel 〈 ◊ 〉 So she condemnes her self for having so great a 〈 ◊ 〉 of 〈 ◊ 〉; 〈 ◊ 〉 Wisedome at last is justified of her Children:
though he should be 〈 … 〉 Abel 〈 ◊ 〉 So she condemns her self for having so great a 〈 ◊ 〉 of 〈 ◊ 〉; 〈 ◊ 〉 Wisdom At last is justified of her Children:
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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,
it is a thing Set, as the Prophet speaks, 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,
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 well to show that God did not clean forget his promise, and his people; as also that he might counterpoise the evil of the wicked that went before;
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As Cain and Seth matches, so doe Enoch and Enosh. On the behalf of Seth, we say that Moses having laid a foundation which was (posuit deus,) in this verse he adds roof:
As Cain and Seth Matches, so do Enoch and Enosh. On the behalf of Seth, we say that Moses having laid a Foundation which was (He placed deus,) in this verse he adds roof:
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Therefore here is that which is called turris fortissima, Proverbs the eighteenth chapter, that is nomen domini, and it stands in opposition not only against him,
Therefore Here is that which is called Turris fortissima, Proverbs the eighteenth chapter, that is Nome domini, and it Stands in opposition not only against him,
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as Abraham, Genesis the twentieth chapter, whereof the Prophet saith, Isaiah the thirty third chapter and the sixt verse, Timor Domini the saurus. Secondly, Against the pleasures and delights of Jubals invention of musick, we have another pleasure in the Psalmes, Psalm the sixty third, My soul shall be satisfied as with marrow and fatness,
as Abraham, Genesis the twentieth chapter, whereof the Prophet Says, Isaiah the thirty third chapter and the sixt verse, Timor Domini the saurus. Secondly, Against the pleasures and delights of Jubals invention of music, we have Another pleasure in the Psalms, Psalm the sixty third, My soul shall be satisfied as with marrow and fatness,
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Thirdly, Against the strength and power of Tubal Cain that deviseth weapons for warr, we have another kinde of armor, Psalm the twentieth, Illi in curribus & in equis, nos autem in nomine domini dei nostri invocabimus:
Thirdly, Against the strength and power of Tubal Cain that devises weapons for war, we have Another kind of armour, Psalm the twentieth, Illi in curribus & in equis, nos autem in nomine domini dei Our invocabimus:
As on the one side in respect of Seth, when we read that God gave him a seed, we shewed that it was a holy seed, that he was the first that called on the name of the Lord:
As on the one side in respect of Seth, when we read that God gave him a seed, we showed that it was a holy seed, that he was the First that called on the name of the Lord:
and as Cains posterity boasted themselves in earthly matters, so Seths seed was imployed in the service of God, which Moses opposeth against Enoch and the rest:
and as Cains posterity boasted themselves in earthly matters, so Seths seed was employed in the service of God, which Moses Opposeth against Enoch and the rest:
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and of spirituall things, as the invocation of the name of God, is to be called a man, otherwise he is like a beast, Psalm the fourty ninth, and no man;
and of spiritual things, as the invocation of the name of God, is to be called a man, otherwise he is like a beast, Psalm the fourty ninth, and no man;
for that the God of heaven should receive no more honour and service from men than from bruit beasts, it is too unreasonable, seeing God hath endued man with reason;
for that the God of heaven should receive no more honour and service from men than from bruit beasts, it is too unreasonable, seeing God hath endued man with reason;
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and therefore that which offereth it self here is, that Enosh from his invocation of the name of the Lord, took his manhood, that thereby it appeared that he was a man, and not a bruit beast:
and Therefore that which Offereth it self Here is, that Enosh from his invocation of the name of the Lord, took his manhood, that thereby it appeared that he was a man, and not a bruit beast:
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or if not that of Adam: The other name Enosh, whereby we see that this man, that is made of the molde of the earth, is subject to so many miseries, sicknesses, sorrowes, and calamities.
or if not that of Adam: The other name Enosh, whereby we see that this man, that is made of the mould of the earth, is Subject to so many misery's, Sicknesses, sorrows, and calamities.
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as on the one side, the one called his Sonne Enoch, so the other Enosh; the one Irad, the other Jerad; the one Mehujael, the other Methushael, which was done in this respect, to shew that another manner of contemplation occupies the heads of the Children of God,
as on the one side, the one called his Son Enoch, so the other Enosh; the one Irad, the other Jerad; the one Mehujael, the other Methushael, which was done in this respect, to show that Another manner of contemplation occupies the Heads of the Children of God,
and Tubal-Cain had invented weapons of warr, and prepared armor against Seth. Therefore as Genesis the tenth chapter and the twenty fift verse, Eber calls his Sonnes name Peleg, because the division of the earth was in his dayes;
and Tubal-Cain had invented weapons of war, and prepared armour against Seth. Therefore as Genesis the tenth chapter and the twenty fift verse, Eber calls his Sons name Peleg, Because the division of the earth was in his days;
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and that is one mysterie that the Fathers make of this place, that none should imagine Seth to be without his Enosh, that upon the godly the surges of the Sea shall arise, but not overwhelm them;
and that is one mystery that the Father's make of this place, that none should imagine Seth to be without his Enosh, that upon the godly the surges of the Sea shall arise, but not overwhelm them;
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The reason why God sends crosses and afflictions to men, is to try them, whether they be rooted and grounded in faith, Colossians the second chapter and the twenty seventh verse;
The reason why God sends Crosses and afflictions to men, is to try them, whither they be rooted and grounded in faith, colossians the second chapter and the twenty seventh verse;
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Secondly, That it hangs well together, that this exercise of invocation and prayer should arise from Enosh, for, James the fift chapter and the thirteenth verse, If any be afflicted let him pray;
Secondly, That it hangs well together, that this exercise of invocation and prayer should arise from Enosh, for, James the fift chapter and the thirteenth verse, If any be afflicted let him pray;
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For the manner, we must say with the Apostle, in the first epistle of John, the fourth chapter and the fourth verse, Major est qui intus quàm qui extrà.
For the manner, we must say with the Apostle, in the First epistle of John, the fourth chapter and the fourth verse, Major est qui intus quàm qui extrà.
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but the invocation upon the name of God is a thing externall, as the Psalmist speaks, Psalm 77. and the 1. verse, I will crie to God with my voyce, and in the one hundred and sixteenth Psalm, and the fourth verse, I will call upon the name of the Lord, saying, Lord I beseech thee deliver my soul:
but the invocation upon the name of God is a thing external, as the Psalmist speaks, Psalm 77. and the 1. verse, I will cry to God with my voice, and in the one hundred and sixteenth Psalm, and the fourth verse, I will call upon the name of the Lord, saying, Lord I beseech thee deliver my soul:
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the one is the party that is called upon, the other 〈 ◊ 〉 out the party in whose name he is called upon, which shewes the persons distinct in the deitie,
the one is the party that is called upon, the other 〈 ◊ 〉 out the party in whose name he is called upon, which shows the Persons distinct in the deity,
as our Saviour expounds it, in the sixteenth chapter of John, and the twenty third verse, Whatsoever ye shall ask the Father in my name, he will give it you:
as our Saviour expounds it, in the sixteenth chapter of John, and the twenty third verse, Whatsoever you shall ask the Father in my name, he will give it you:
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and not only invocate God, but they invocate him in nomine, that is in the name of another, And there is no other name given by which we shall be saved,
and not only invocate God, but they invocate him in nomine, that is in the name of Another, And there is no other name given by which we shall be saved,
Now whereas we have in this verse, in nomine Dei, and semen aliud, in the former he shewes plainly what he means by posuit deus semen aliud, viz. that there is a person that shall be our seed, in whose name we are to trust, and invocate God:
Now whereas we have in this verse, in nomine Dei, and semen Aliud, in the former he shows plainly what he means by He placed deus semen Aliud, viz. that there is a person that shall be our seed, in whose name we Are to trust, and invocate God:
as in the second chapter of Joel and the twenty third verse, Every one that calls upon the name of the Lord, shall be saved, which is repeated by the Apostle, Romans the tenth chapter and the fourteenth verse;
as in the second chapter of Joel and the twenty third verse, Every one that calls upon the name of the Lord, shall be saved, which is repeated by the Apostle, Romans the tenth chapter and the fourteenth verse;
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Then he goes a step farther, How shall they beleeve in him of whom they have not heard? as if he should say it is impossible; therefore hearing is necessary:
Then he Goes a step farther, How shall they believe in him of whom they have not herd? as if he should say it is impossible; Therefore hearing is necessary:
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But we add also as a speciall part of invocation, the blessing of the people, which, in the sixt chapter of Numbers and the twenty seventh verse, is called A putting of the name of God upon the people;
But we add also as a special part of invocation, the blessing of the people, which, in the sixt chapter of Numbers and the twenty seventh verse, is called A putting of the name of God upon the people;
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For if invocation be commanded at the time of publique prayer, much more is prayer and invocation commanded at the sacrifice, whereof we have an example in Abraham, who built an Altar and called upon the name of the Lord, Genesis the twelfth chapter and the eighth verse,
For if invocation be commanded At the time of public prayer, much more is prayer and invocation commanded At the sacrifice, whereof we have an Exampl in Abraham, who built an Altar and called upon the name of the Lord, Genesis the twelfth chapter and the eighth verse,
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then was that publique meeting and congregation performed, which Christ speaks of, 〈 ◊ 〉 the eighteenth chapter and the twentieth verse, When two or three be gathered together in my name, I will be in the midst:
then was that public meeting and congregation performed, which christ speaks of, 〈 ◊ 〉 the eighteenth chapter and the twentieth verse, When two or three be gathered together in my name, I will be in the midst:
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but the publique invocation came in with Enosh, in whose time there was a publique place dedicated to that end, that is, there was invocatio templi, as well as invocatie coetûs.
but the public invocation Come in with Enosh, in whose time there was a public place dedicated to that end, that is, there was Invocation Templi, as well as invocatie coetûs.
but a formall invocation with Rites and Ceremonies, set down after a speciall manner, which we call the Lyturgie or publique service that began with Enosh: then began to appear the face of a Church.
but a formal invocation with Rites and Ceremonies, Set down After a special manner, which we call the Liturgy or public service that began with Enosh: then began to appear the face of a Church.
Then it must begin in the Family of Seth, for it is impossible that this could be till there came a third person, which was Enosh: And then it pleased God to reveal this manner of invocation:
Then it must begin in the Family of Seth, for it is impossible that this could be till there Come a third person, which was Enosh: And then it pleased God to reveal this manner of invocation:
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and as it is in the ninth chapter of Daniel and the eighteenth verse, They would be known to be a people who called upon the name of God, they took upon them the profession of a Church,
and as it is in the ninth chapter of daniel and the eighteenth verse, They would be known to be a people who called upon the name of God, they took upon them the profession of a Church,
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Sed advolavit ad me unus ex istis Seraphim habens in manu sua prunam; quam forcibus sumpserat ab altari. Admovitque ori meo dicens, &c. IN the Liturgy of the ancient Church, these words are found applyed to the blessed Sacrament of Christs body and blood;
said advolavit ad me Unus ex istis Seraphim habens in manu sua prunam; quam forcibus sumpserat ab Altar. Admovitque Ori meo dicens, etc. IN the Liturgy of the ancient Church, these words Are found applied to the blessed Sacrament of Christ body and blood;
for it is recorded by Basill, That at the celebration thereof, after the Sacrament was ministred to the people, the Preist stood up and said as the Seraphin doth here, Behold this hath touched your lips, your iniquity shall 〈 ◊ 〉 taken away, and your sinne purged.
for it is recorded by Basil, That At the celebration thereof, After the Sacrament was ministered to the people, the Priest stood up and said as the Seraphin does Here, Behold this hath touched your lips, your iniquity shall 〈 ◊ 〉 taken away, and your sin purged.
which as Christ saith is nothing else, but a seale and signe of his blood that was shed for many for the remission of sinnes, Matthew the twenty sixt Chapter and the twenty eighth verse;
which as christ Says is nothing Else, but a seal and Signen of his blood that was shed for many for the remission of Sins, Matthew the twenty sixt Chapter and the twenty eighth verse;
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And there is such an Analogie and proportion between the Sereaphim and the Priests, between the Altar and the Lords Table, between the burning Cole and Bread and Wine, offered and received in the Lords Supper.
And there is such an Analogy and proportion between the Sereaphim and the Priests, between the Altar and the lords Table, between the burning Coal and Bred and Wine, offered and received in the lords Supper.
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For as, St. John sheweth, this vision shewed to the Prophet Isaiah, is to be understood of our Saviour Christ, John the twelfth and the fourty first verse;
For as, Saint John shows, this vision showed to the Prophet Isaiah, is to be understood of our Saviour christ, John the twelfth and the fourty First verse;
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and therefore by this burning Cole taken from the Altar, is meant Christ Jesus, who by the Sacrifice of his death which hee offered up to God, his Father, hath taken away our iniquities,
and Therefore by this burning Coal taken from the Altar, is meant christ jesus, who by the Sacrifice of his death which he offered up to God, his Father, hath taken away our iniquities,
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and purged our sinnes, as it is in the sixt chapter to the Hebrewes, and therefore for the confirmation of our Faith wee are here taught, That our sinnes are no lesse taken away by the element of bread and wine, in the Sacrament,
and purged our Sins, as it is in the sixt chapter to the Hebrews, and Therefore for the confirmation of our Faith we Are Here taught, That our Sins Are no less taken away by the element of bred and wine, in the Sacrament,
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The occasion of this touching is set downe in the former verses of this Chapter, which doe stand upon a vision and a confession; The vision shewed to the Prophet was, That hee saw the Lord sitting upon an high Throne,
The occasion of this touching is Set down in the former Verses of this Chapter, which do stand upon a vision and a Confessi; The vision showed to the Prophet was, That he saw the Lord sitting upon an high Throne,
From whence wee learne, that howsoever by the consideration of his former life, and the sinnes that have scaped from him, a man may bee brought to some remorse of Conscience,
From whence we Learn, that howsoever by the consideration of his former life, and the Sins that have escaped from him, a man may be brought to Some remorse of Conscience,
and did not glorifie God with his 〈 ◊ 〉 as he should have done, notwithstanding in the sight of Gods glory is touched with remorse & cryeth out, Woe is me; Whereby again wee learne that wee sinne not only when wee speake of these things which wee should not,
and did not Glorify God with his 〈 ◊ 〉 as he should have done, notwithstanding in the sighed of God's glory is touched with remorse & Cries out, Woe is me; Whereby again we Learn that we sin not only when we speak of these things which we should not,
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yet the Majesty of God is such as shall shew, That even those duties that we have omitted, shall be sufficient to confound us before his glorious presence,
yet the Majesty of God is such as shall show, That even those duties that we have omitted, shall be sufficient to confound us before his glorious presence,
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It shall bee our duty therefore, notwithstanding all our righteousnesse, to judge our selves worthy to bee destroyed for our iniquities and sinnes of omission, Ezechiel the thirty sixt chapter and the one and 〈 ◊ 〉 verse,
It shall be our duty Therefore, notwithstanding all our righteousness, to judge our selves worthy to be destroyed for our iniquities and Sins of omission, Ezechiel the thirty sixt chapter and the one and 〈 ◊ 〉 verse,
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Upon this confession made by the Prophet there came an Angell flying from God, which by touching his lips with a hot Coale assured him that his sinne was taken away;
Upon this Confessi made by the Prophet there Come an Angel flying from God, which by touching his lips with a hight Coal assured him that his sin was taken away;
First therefore considering that none can take away sinne but God only, wee must needs confesse that there was in this Cole a divine force and virtue issuing from Christ, who is the only reconciliation for our sins, without which it had not beene possible that it could have taken away sinne.
First Therefore considering that none can take away sin but God only, we must needs confess that there was in this Coal a divine force and virtue issuing from christ, who is the only reconciliation for our Sins, without which it had not been possible that it could have taken away sin.
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But what is here said of this Cole, is to bee understood of Christ, of whom Esay speaketh in this place, When hee saw the glory of Christ, John 12. 41. for hee is the Cole by which our sinnes are taken away;
But what is Here said of this Coal, is to be understood of christ, of whom Isaiah speaks in this place, When he saw the glory of christ, John 12. 41. for he is the Coal by which our Sins Are taken away;
for the elements in the Supper have an earthly and a heavenly part. Secondly, that Christ is to bee understood by this burning Cole wee may safely gather,
for the elements in the Supper have an earthly and a heavenly part. Secondly, that christ is to be understood by this burning Coal we may safely gather,
nor the floods drown it, even so all the calamities and miseries that Christ suffered and endured for our sakes, which were poured upon him as water, could not quench the love that he bare us.
nor the floods drown it, even so all the calamities and misery's that christ suffered and endured for our sakes, which were poured upon him as water, could not quench the love that he bore us.
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Thirdly, quia non solum ardet ipse, sed alios accendit, so saith John the Baptist of him, There cometh one after me that shall Baptize with the holy-Ghost and with fire, as it is in the third chapter of Luke the sixteenth verse,
Thirdly, quia non solum Ardet ipse, sed Alioth accendit, so Says John the Baptist of him, There comes one After me that shall Baptise with the Holy Ghost and with fire, as it is in the third chapter of Lycia the sixteenth verse,
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therefore 〈 ◊ 〉 said to Saul, bee Baptized and wash away thy sinnes, Acts the twenty second Chapter and the sixteenth verse, that is meant of originall sinne and the corruption of our nature, by which wee are guilty of the wrath of God;
Therefore 〈 ◊ 〉 said to Saul, be Baptised and wash away thy Sins, Acts the twenty second Chapter and the sixteenth verse, that is meant of original sin and the corruption of our nature, by which we Are guilty of the wrath of God;
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but the sinnes of omission proceede of the coldnesse and negligence of our nature to doe good, such as was in the Church of Laodicea, Rev. the third chapter and the fifteenth verse,
but the Sins of omission proceed of the coldness and negligence of our nature to do good, such as was in the Church of Laodicea, Rev. the third chapter and the fifteenth verse,
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so for the sinner that is contrite and sory for his sinne, there is alwaies fire in the Church to burne up the Sacrifice of his contrition and repentance,
so for the sinner that is contrite and sorry for his sin, there is always fire in the Church to burn up the Sacrifice of his contrition and Repentance,
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for if the Cole taken from the Altar, had a power to take away the Prophets sinne, much more the body and blood of Christ, which is offered in the Sacrament;
for if the Coal taken from the Altar, had a power to take away the prophets sin, much more the body and blood of christ, which is offered in the Sacrament;
If the hem of Christs garment can heale, the ninth chapter of Matthew and the twentith verse, much more the touching of Christ himselfe shall procure health to our soules;
If the hem of Christ garment can heal, the ninth chapter of Matthew and the Twentieth verse, much more the touching of christ himself shall procure health to our Souls;
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but for that it pleaseth God to use the service of men in this behalfe, they are in Scripture called Angells, Job the thirty fifth chapter and the twenty third verse.
but for that it Pleases God to use the service of men in this behalf, they Are in Scripture called Angels, Job the thirty fifth chapter and the twenty third verse.
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Malachi the second and the seventh verse, The Priests lips preserve knowledge, for hee is the Angell of the Lord of Hosts, and the Pastors of the seven Churches in Asia are called Angells, Apoc. the first chapter and the first verse;
Malachi the second and the seventh verse, The Priests lips preserve knowledge, for he is the Angel of the Lord of Hosts, and the Pastors of the seven Churches in Asia Are called Angels, Apocalypse the First chapter and the First verse;
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as the Apostle speaks, Hee hath committed the ministery of reconciliation, 2 Cor. the fift chapter and the eighteenth verse, to whom hee hath given this power, that whose sinnes soever they remit on earth shall bee remitted in heaven, the twentith chapter of Saint John and the twenty fift verse.
as the Apostle speaks, He hath committed the Ministry of reconciliation, 2 Cor. the fift chapter and the eighteenth verse, to whom he hath given this power, that whose Sins soever they remit on earth shall be remitted in heaven, the Twentieth chapter of Saint John and the twenty fift verse.
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So when Nathan, who was but a man, had said to David, etiam Jehova transtulit peccatum 〈 ◊ 〉, the second booke of Samuel the twelfth chapter and the thirteenth verse;
So when Nathan, who was but a man, had said to David, etiam Jehovah transtulit peccatum 〈 ◊ 〉, the second book of Samuel the twelfth chapter and the thirteenth verse;
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And when Peter tells the Jewes that if they amend their lives and turn, their sinnes shall be done away, their sinne was taken away no lesse than the Prophets was when the Angell touched his lips, Acts the third chapter and the ninteenth verse;
And when Peter tells the Jews that if they amend their lives and turn, their Sins shall be done away, their sin was taken away no less than the prophets was when the Angel touched his lips, Acts the third chapter and the Nineteenth verse;
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If in prayer, as Peter sheweth to Simon Magus, Pray to God, that ( if it be possible ) the thought of thy heart may be forgiven thee, in the eighth chapter of the Acts of the Apostles, and the twenty second verse:
If in prayer, as Peter shows to Simon Magus, Pray to God, that (if it be possible) the Thought of thy heart may be forgiven thee, in the eighth chapter of the Acts of the Apostles, and the twenty second verse:
If in shewing mercy, and giving almes, sinnes shall be forgiven, as Salomon saith in the sixteenth chapter of the Proverbs, and the sixth verse, Per misericordiam purgantur peccata; much more in the Sacrament, wherein both the word and prayer and the works of mercy doe concurre, to the cleansing of sinners from their sinnes:
If in showing mercy, and giving alms, Sins shall be forgiven, as Solomon Says in the sixteenth chapter of the Proverbs, and the sixth verse, Per misericordiam purgantur Peccata; much more in the Sacrament, wherein both the word and prayer and the works of mercy do concur, to the cleansing of Sinners from their Sins:
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as the Lord speaks, I have put away thy transgressions like a cloud, and thy sins as a mist, Isaiah the fourty fourth and the twenty second verse, whereby the Lord sheweth that our sinnes are scattered,
as the Lord speaks, I have put away thy transgressions like a cloud, and thy Sins as a missed, Isaiah the fourty fourth and the twenty second verse, whereby the Lord shows that our Sins Are scattered,
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but offers us up to God, as an acceptable sacrafice, as Peter 〈 ◊ 〉, Christ once suffered for sinnes, the just for the unjust, that he might offer us up to God, in the first of Peter the third chapter and the eighteenth verse;
but offers us up to God, as an acceptable sacrifice, as Peter 〈 ◊ 〉, christ once suffered for Sins, the just for the unjust, that he might offer us up to God, in the First of Peter the third chapter and the eighteenth verse;
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for as the wiseman saith, Take the drosse from the silver, 〈 ◊ 〉 shall proceed a vessel for the refiner, Proverbs the twenty fift and the fourth verse:
for as the Wiseman Says, Take the dross from the silver, 〈 ◊ 〉 shall proceed a vessel for the refiner, Proverbs the twenty fift and the fourth verse:
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So after sinne is taken away from us, our nature is most acceptable to God, because there remaineth nothing but his own nature. Secondly, for the certainty;
So After sin is taken away from us, our nature is most acceptable to God, Because there remains nothing but his own nature. Secondly, for the certainty;
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that as surely as we corporally doe taste of the bread and wine, so sure it is, that we spiritually feed on the body and blood of Christ, which is communicated unto us by these elements,
that as surely as we corporally do taste of the bred and wine, so sure it is, that we spiritually feed on the body and blood of christ, which is communicated unto us by these elements,
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Thirdly, this act was performed with speed, the Ceraphin came flying with wings, and being 〈 ◊ 〉, he hath a present effectuall power to take away his sinne;
Thirdly, this act was performed with speed, the Ceraphin Come flying with wings, and being 〈 ◊ 〉, he hath a present effectual power to take away his sin;
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for a little before he that cried out, that he was in woefull case, verse the 〈 ◊ 〉 Vae mibi; by and by being touched and revived with comfort of forgivenesse, saith, Ecce ego, mitte me, in the eighth verse:
for a little before he that cried out, that he was in woeful case, verse the 〈 ◊ 〉 Vae mibi; by and by being touched and revived with Comfort of forgiveness, Says, Ecce ego, Mitte me, in the eighth verse:
whereby we learn, that the touching with the coal thus taken from the Altar, and the participating of the body and blood of Christ, hath a power not only to purge,
whereby we Learn, that the touching with the coal thus taken from the Altar, and the participating of the body and blood of christ, hath a power not only to purge,
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but that it giveth a 〈 ◊ 〉 to serve God more cheerfully and carefully than we did before, 〈 ◊ 〉 us serventes spiritu, servent in spirit Rom. the twelfth and the 〈 ◊ 〉 verse;
but that it gives a 〈 ◊ 〉 to serve God more cheerfully and carefully than we did before, 〈 ◊ 〉 us serventes spiritu, servient in Spirit Rom. the twelfth and the 〈 ◊ 〉 verse;
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and knowing that one day we must all appear before his tribunall seat and throne of glory, we do 〈 ◊ 〉 with the Prophet, that albeit we have lived never so upright a life,
and knowing that one day we must all appear before his tribunal seat and throne of glory, we do 〈 ◊ 〉 with the Prophet, that albeit we have lived never so upright a life,
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the rather, because in the sacrament we doe touch the sacrifice it self, whereas the Prophets sinne was taken away with that which did but touch the sacrifice.
the rather, Because in the sacrament we do touch the sacrifice it self, whereas the prophets sin was taken away with that which did but touch the sacrifice.
And whether we finde in our selves that willingnesse to serve God aright, which was in the Prophet, in the eighth verse, Behold, send me; Ecce, mitte me.
And whither we find in our selves that willingness to serve God aright, which was in the Prophet, in the eighth verse, Behold, send me; Ecce, Mitte me.
Attendite ne justitiam vestram exerceatis coram hominibus, ut spectemini ab eis: alioquin mercedem non habebitis apud Patrem vestrum qui est in Coelis.
Attendite ne justitiam vestram exerceatis coram hominibus, ut spectemini ab eis: Alioquin mercedem non habebitis apud Patrem Vestrum qui est in Coelis.
THE drift of our Saviour in these words is, to separate that which is vile, from the pretious, Jeremiah the fifteenth chapter, to sever the tare of vain glory from the good corne of righteousnesse and mercie:
THE drift of our Saviour in these words is, to separate that which is vile, from the precious, Jeremiah the fifteenth chapter, to sever the tear of vain glory from the good corn of righteousness and mercy:
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But as Christ gives charge, That while his Disciples laboured to gather away the tares, they should beware that they pluck not up the good corne, Matthew the thirteenth chapter:
But as christ gives charge, That while his Disciples laboured to gather away the tares, they should beware that they pluck not up the good corn, Matthew the thirteenth chapter:
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We must doe righteousness both privatly in our own consciences, and publiquely before men, as the Apostle sheweth, Provide for things honest before all men, Romans the twelfth chapter.
We must do righteousness both privately in our own Consciences, and publicly before men, as the Apostle shows, Provide for things honest before all men, Romans the twelfth chapter.
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ut videamini; where we have a command, First, Christ will not have us doe good works to this end, to be seen: Secondly, That we may not, we must take heed; as if he should say, My will is, ye shall not give almes to this end, to be seen. Thirdly, That ye may avoid this fault, ye must take heed: Whereby he signifieth that to doe almes to this end, to purchase praise to our selves, is a hurtfull thing.
ut videamini; where we have a command, First, christ will not have us do good works to this end, to be seen: Secondly, That we may not, we must take heed; as if he should say, My will is, you shall not give alms to this end, to be seen. Thirdly, That you may avoid this fault, you must take heed: Whereby he signifies that to do alms to this end, to purchase praise to our selves, is a hurtful thing.
when ye fast or pray let not all the world know of it, neither let the end be ut videamini. Touching which, we are to know, that our good works are not worse in themselves for being seen, but are the better;
when you fast or pray let not all the world know of it, neither let the end be ut videamini. Touching which, we Are to know, that our good works Are not Worse in themselves for being seen, but Are the better;
For as pride is the way to dry up the fountain of Gods grace, as James saith, God resisteth the proud and giveth grace to the humble, James the fourth chapter.
For as pride is the Way to dry up the fountain of God's grace, as James Says, God Resisteth the proud and gives grace to the humble, James the fourth chapter.
The Pharisees knew this full well, which purposing to tempt Christ, covered their hooks with praise, Seeing we know that thou art a teacher come from God,
The Pharisees knew this full well, which purposing to tempt christ, covered their hooks with praise, Seeing we know that thou art a teacher come from God,
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,
but answered them, Why tempt you me, Oh you Hypocrites? And when one said to him, Magister bone, good Master, which was a praise of simplicity, not of hypocrisy,
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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.
When one said, Blessed is the womb that bore thee, he repelled that saying, Nay rather blessed Are they that hear the word of God and keep it, Lycia the eleventh chapter and the twenty eighth verse.
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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,
This thing being dangerous, if notwithstanding we be desirous to have our good Deeds seen, that shall be fulfilled which Sirach Says, He that loves dangers shall perish therein, Qui amat periculum Peribit in counterfeit, cap 3. 27. But to dissuade us from this, the Apostle Says, Be not desirous of vain glory, Galatians the fift chapter,
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.
The Preacher Says, all is vanity which men seek After in this life, and Therefore concludes, Time God, Ecclesiastes the twelfth chapter, to teach us, that without God all the praise of the world is but vanity.
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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,
Hereby we shall seek the praise of God, rather than of men, in the twelfth chapter of John: nay though they seek praise by righteousness and doing good works,
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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,
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,
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,
For though he gives us the use of all things, yet gloriam meam Alteri non Dabo, in the fourty second chapter of Isaiah: Therefore if we do good works to commend our selves,
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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,
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 Nebuchadnezzar when he snatched God's glory to himself, was punished, in the fourth chapter of Daniell: But even Herod also,
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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:
for though we see many Miracles wrought by christ, yet they Are afraid to confess 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:
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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:
And Therefore christ Says, How can you believe, which seek glory one of Another, and seek not the honour that comes of God alone? quomodo potestis Believe, qui gloriam sibi Seeking? in the fift chapter of John and the fourty fourth verse:
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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:
Who is the Lord that I should hear his voice? And as the Scribes and Pharisees said to christ, By what Authority dost thou these things? in the twenty First chapter of Matthew and the three and twentieth verse:
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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:
so we Are most affected with those things that Are visible, as John reasoneth, He that loves not his brother whom he hath seen, in the First Epistle of John and the fourth chapter:
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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 glory:
for when the woman looked upon the fruit, albeit it greatly pleased her, yet that which did strike the stroke, was You will be Sleuth Gods, in the third chapter of Genesis, the hope of present glory:
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:
Secondly, The question of ignorance is, How we should avoid this desire of glory, which is so bred in us? The answer to this doubt is, By medition and prayer:
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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;
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;
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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.
First, To think of the uncertainty of worldly glory, that christ that to day should have been crowned King by the jews, was the next day Crucified by them.
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,
for whereas he spares other Sins, if he see withal Some token of Goodness, so as he will quench the smoking flax, Isaiah the fourty second chapter, he will not defer his Judgments from the Hypocrites and ambitious,
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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,
except God move our hearts, and work in us both to will and to do, Philippians the second chapter and the thirteenth verse, that so we may ascribe the praise of all our good Deeds to him,
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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.
as the Prophet having considered, that God did command us to keep his testimonies, Says presently, Oh that my ways were so directed that I might keep them, 〈 ◊ 〉 the hundred and nineteenth.
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;
So though the Apostle do will the 〈 ◊ 〉 〈 ◊ 〉 put on the 〈 ◊ 〉 of God, yet he Says the chief 〈 … 〉 fight with the devil is prayer, Ephesians the sixt chapter;
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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:
for there Are 〈 … 〉 Causes to move us to do good, As the shedding of Christ blood, whereby he redeemed us to himself, to be 〈 ◊ 〉 of good works, Titus the second chapter and the fourteenth verse:
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.
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 you not, Matthew the seventh chapter.
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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;
In the next verse he Says, you have your reward, habet is mercedem, to show, 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;
God's reward is by grace in this life, for to them that forsake father and mother, he promises an hundred fold, Matthew the nineteenth chapter and the twenty ninth verse;
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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.
Secondly, such a Kingdom 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.
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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;
if it would please him to open the eyes of our mind, that we might see the excellency of the Heavenly reward, Ephesians the First chapter and the eighteenth verse;
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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:
and for that christ saw them so earnest in seeking After material bred, he Takes occasion to put them in mind of a more excellent bred which they should labour for:
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;
As that godliness 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;
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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.
That to be decked with virtue is the beauty that does indeed adorn both men and women, the First epistle of Peter the third chapter and the fourth verse.
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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.
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.
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;
Where Booze charges his Servants Concerning Ruth, that they should let her gather and not rebuke her, the word signifies to confound or put to shame, Ruth the second chapter and the fifteenth verse;
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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,
First, That in the heat of their Religion and devotion, when they would seem most devout, christ charges them with hypocrisy, You seek me not for the Miracles, that by them you may believe,
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:
and Therefore exhorts them, that they should chiefly labour for the meat that Perishes not, as the Apostle in one place Says, hoc Loquor ad Pudorem, the First epistle to the Corinthians the sixt chapter and the fift verse, does elsewhere say, I write not these things to shame you, the First epistle to the Corinthians the fourth chapter:
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So that albeit they were guilty of hypocrisie, yet not desperate hypocrites; for Christ had some hope of them, and therefore ceaseth not to exhort them.
So that albeit they were guilty of hypocrisy, yet not desperate Hypocrites; for christ had Some hope of them, and Therefore ceases not to exhort them.
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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.
While men think it needless they should be rebuked, they Are like the proud Pharisees that despised the counsel of God, Lycia the seventh chapter and the thirtiech verse.
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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:
our corruption is such, that we Are ignorant of our own Sins, which made the Prophet to say, Cleanse 〈 ◊ 〉 from my secret Sins, Psalm the nineteenth:
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:
Whereupon the Prophet Says, Cor hominis 〈 ◊ 〉 est, Jeremiah the seventeenth chapter, only God, being greater than our heart, Knoweth all things, and is able to discover all our Sins, the First epistle of John the third chapter:
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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,
Secondly, Whatsoever maintains the Joys of life, that Perishes also, for the world passes away and the fashion thereof, the First epistle to the Corinthians the seventh chapter,
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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:
Secondly affirmatively, Labour for that which Endureth; This life does not last for ever: but After this life there is Another life, which shall be everlasting:
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We are like the Israelites that cared not for the promised bread, because they had the flesh pots in Egypts, so as they could be content to have turned thither:
We Are like the Israelites that cared not for the promised bred, Because they had the Flesh pots in Egypts, so as they could be content to have turned thither:
who for that they had convenient pasture for their Cattel on the other side of Jordan, cared not for travelling into the land of Canaan, Numbers the thirty fift chapter.
who for that they had convenient pasture for their Cattle on the other side of Jordan, cared not for traveling into the land of Canaan, Numbers the thirty fift chapter.
The trouble and danger that stayeth us from seeking life eternal, is that which the Scripture setteth out, All that will live godly in Christ Jesus, must suffer persecution, the second epistle to Timothy the third chapter.
The trouble and danger that stays us from seeking life Eternal, is that which the Scripture sets out, All that will live godly in christ jesus, must suffer persecution, the second epistle to Timothy the third chapter.
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By many tribulations we must enter into the kingdome of Heaven, Acts the fourteenth chapter And the way is narrow and the gate streight that leadeth to life, Luke the thirteenth chapter.
By many tribulations we must enter into the Kingdom of Heaven, Acts the fourteenth chapter And the Way is narrow and the gate straight that leads to life, Lycia the thirteenth chapter.
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To take away the first hindrance, the holy Ghost sheweth, that there is a better life and greater joyes reserved in the life to come, The eye hath not seen, the eare hath not heard, the first epistle to the Corinthians the second chapter.
To take away the First hindrance, the holy Ghost shows, that there is a better life and greater Joys reserved in the life to come, The eye hath not seen, the ear hath not herd, the First epistle to the Corinthians the second chapter.
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And, that the other should not hinder us, he saith, All the afflictions in this life are not worthy of the glory that shall be revealed, Romans the eight chapter.
And, that the other should not hinder us, he Says, All the afflictions in this life Are not worthy of the glory that shall be revealed, Romans the eight chapter.
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But in Religion and matters spiritual, they are of Agrippaes minde, aliquantulum persuades, Acts the twenty fourth chapter, great store of worldly goods is nothing,
But in Religion and matters spiritual, they Are of Agrippa's mind, Aliquantulum persuades, Acts the twenty fourth chapter, great store of worldly goods is nothing,
Operemini non cibo qui perit, sed cibo illi qui permanet in vitam aeternam, quem filius hominis, &c. AFter the four points of accusation, before handled, now follow two more for direction, First, That we must seek for the bread of life that endureth, rather than for that which perisheth. Secondly, That we must seek for it of the sonne of Man, whom God the father hath therefore sealed, that he should give us the bread of life.
Operemini non Cibo qui perit, sed Cibo illi qui permanent in vitam aeternam, Whom filius hominis, etc. After the four points of accusation, before handled, now follow two more for direction, First, That we must seek for the bred of life that Endureth, rather than for that which Perishes. Secondly, That we must seek for it of the son of Man, whom God the father hath Therefore sealed, that he should give us the bred of life.
The sloathfull would fain have bread to sustain life, but he saith, There is a Lyon in the way, Proverbs the twenty second chapter, he is afraid of labour and danger;
The slothful would fain have bred to sustain life, but he Says, There is a lion in the Way, Proverbs the twenty second chapter, he is afraid of labour and danger;
for Christ saith here, Matthew the sixt chapter, Seek the Kingdome of God, but labor for the meat that endureth, This labor is that work of God which is ascribed to faith, John the sixt chapter, by which we labor for the bread of life, we must use an excessive kinde of labor, in this work of God,
for christ Says Here, Matthew the sixt chapter, Seek the Kingdom of God, but labour for the meat that Endureth, This labour is that work of God which is ascribed to faith, John the sixt chapter, by which we labour for the bred of life, we must use an excessive kind of labour, in this work of God,
Therefore when Christ pronounceth them blessed that hunger and thirst after righteousnesse, he commands us not only to seek and desire it in our hearts,
Therefore when christ pronounceth them blessed that hunger and thirst After righteousness, he commands us not only to seek and desire it in our hearts,
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for though her sister called upon her to help her, yet nothing could draw her from this spirituall labor, Luke the tenth chapter and the fourty second verse:
for though her sister called upon her to help her, yet nothing could draw her from this spiritual labour, Lycia the tenth chapter and the fourty second verse:
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But the care and indeavor of the Saints of God is, that in this life, they may lay up for themselves a good 〈 ◊ 〉 for the life to come, the first epistle to 〈 ◊ 〉 the sixt chapter.
But the care and endeavour of the Saints of God is, that in this life, they may lay up for themselves a good 〈 ◊ 〉 for the life to come, the First epistle to 〈 ◊ 〉 the sixt chapter.
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for they are made to flie, as it is in the Provarbs: And so we are by Gods appointment to provide for our maintenance in this life, Matthew the sixt chapter.
for they Are made to fly, as it is in the Provarbs: And so we Are by God's appointment to provide for our maintenance in this life, Matthew the sixt chapter.
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When Christ saith, We shall give account for every idle word, he means we shall be called to account, That we have not spoken the good words that we ought, Matthew the twelfth chapter.
When christ Says, We shall give account for every idle word, he means we shall be called to account, That we have not spoken the good words that we ought, Matthew the twelfth chapter.
Though a man were able to live without labouring, yet remembring Gods sentence, that we 〈 ◊ 〉 eat in the sweat of our faces, we shall say, 〈 ◊ 〉 tram Domini, 〈 ◊ 〉 the seventh chapter and the ninth verse;
Though a man were able to live without labouring, yet remembering God's sentence, that we 〈 ◊ 〉 eat in the sweat of our faces, we shall say, 〈 ◊ 〉 tram Domini, 〈 ◊ 〉 the seventh chapter and the ninth verse;
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Of the good things of this life Christ saith, What shall it profit a man to 〈 ◊ 〉 the whole world and lose his own 〈 ◊ 〉? Matthew the sixteenth chapter.
Of the good things of this life christ Says, What shall it profit a man to 〈 ◊ 〉 the Whole world and loose his own 〈 ◊ 〉? Matthew the sixteenth chapter.
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If our conversation be in Heaven, it shall cause our bodies that are corruptible, to become glorious, Philippians the third chapter and the twenty first verse.
If our Conversation be in Heaven, it shall cause our bodies that Are corruptible, to become glorious, Philippians the third chapter and the twenty First verse.
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It is like a vapour that suddenly ariseth, and vanisheth away, James the fourth chapter. It is as grasse, the first epistle of Peter and the first chapter;
It is like a vapour that suddenly arises, and Vanishes away, James the fourth chapter. It is as grass, the First epistle of Peter and the First chapter;
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yet when it is too late, we shall say, What hath it 〈 ◊ 〉 us to have enjoyed the pleasures of this life, Sapi. 5. The life to come is void of all misery and torment, There is the fulnesse of joy and pleasure for evermore, Psalme the sixteenth:
yet when it is too late, we shall say, What hath it 〈 ◊ 〉 us to have enjoyed the pleasures of this life, Sapi 5. The life to come is void of all misery and torment, There is the fullness of joy and pleasure for evermore, Psalm the sixteenth:
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But all the afflictions of this life, are not comparable to the future glory, Romans the eighth, that shall be revealed, which swallows up all our troubles that we suffer here,
But all the afflictions of this life, Are not comparable to the future glory, Romans the eighth, that shall be revealed, which Swallows up all our Troubles that we suffer Here,
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The six point is, where the bread is to be found, touching which he saith, say not with thy heart, who shall goe up to heaven to fetch this bread, nor 〈 ◊ 〉 down to hell, komans the tenth chapter and the sixth verse;
The six point is, where the bred is to be found, touching which he Says, say not with thy heart, who shall go up to heaven to fetch this bred, nor 〈 ◊ 〉 down to hell, komans the tenth chapter and the sixth verse;
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If we 〈 ◊ 〉 hold of the bread by faith, which is the work of God, and 〈 ◊ 〉 that he is the food of our souls, then 〈 ◊ 〉 will give us it and make us partakers of 〈 ◊ 〉,
If we 〈 ◊ 〉 hold of the bred by faith, which is the work of God, and 〈 ◊ 〉 that he is the food of our Souls, then 〈 ◊ 〉 will give us it and make us partakers of 〈 ◊ 〉,
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For our assurance hereof Christ saith of the Sonne of man, that God the Father hath sealed him, that is, he hath power and authority to be the bread of life,
For our assurance hereof christ Says of the Son of man, that God the Father hath sealed him, that is, he hath power and Authority to be the bred of life,
He hath sealed him, First with his nature, being the very Sonne of God, He is the similitude and ingraven form of his person, Hebrews the first chapter and the third verse.
He hath sealed him, First with his nature, being the very Son of God, He is the similitude and engraven from of his person, Hebrews the First chapter and the third verse.
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Secondly, as he is sealed with Gods nature, so with his name, He is wonderfull Counsellor, the mighty God, the Prince of Peace, Isaiah the ninth chapter.
Secondly, as he is sealed with God's nature, so with his name, He is wonderful 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.
Thirdly, With his Miracles, For he Raiseth the dead, and Quickeneth whom he will, no less than the Father, John the fift chapter and the twenty First verse. Fourthly.
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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.
and Therefore we ask, How shall we avoid it? The word of God appoints 〈 ◊ 〉 three means, First, Trust in God: Secondly, Prayer against the sin: Thirdly, Meditations Concerning the same.
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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 will in no wise follow the counsel of the Philosopher, which Teaches, That to avoid covetousness, a man must give himself to the actions of prodigality;
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,
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,
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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.
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 distributes.
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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;
To help this error, our Saviour Says, Care 〈 ◊ 〉; for your heavenly Father Knoweth that you need all these things, Matthew the sixt chapter and the thirty second verse;
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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,
If we were persuaded, that he that seeks to obtain God's 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,
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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:
For be a man never so rich in this world, and never so honourable, yet his glory shall not go with him, Psalm the fourty ninth and the seventeenth verse:
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For howsoever the sinne of covetousnesse be rooted in the heart of man, yet when he considers the danger that he is in by the same, he will pray that he were not covetous.
For howsoever the sin of covetousness be rooted in the heart of man, yet when he considers the danger that he is in by the same, he will pray that he were not covetous.
And howsoever the Apostle saith, The prayer of a righteous man availeth mush, if it be servent, Oratia 〈 ◊ 〉 pravales, James the fift chapter and the sixteenth verse,
And howsoever the Apostle Says, The prayer of a righteous man availeth much, if it be servient, Oratia 〈 ◊ 〉 pravales, James the fift chapter and the sixteenth verse,
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But when wicked men pray against sinee, and seek for grace to destroy sinne in them, God doth not reject these prayers, For Christ will not 〈 ◊ 〉 the smoking 〈 ◊ 〉:
But when wicked men pray against sinee, and seek for grace to destroy sin in them, God does not reject these Prayers, For christ will not 〈 ◊ 〉 the smoking 〈 ◊ 〉:
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and the 〈 ◊ 〉 flashing of such destics in the 〈 ◊ 〉 of coverous men, enough they be not so vehement as the prayers of righteous men, Mathew the twelfth chapter:
and the 〈 ◊ 〉 flashing of such destics in the 〈 ◊ 〉 of coverous men, enough they be not so vehement as the Prayers of righteous men, Matthew the twelfth chapter:
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Therefore that he may avoid this sinne, the covetous man among all his thoughts of vanity, I will goe to the Citie and buy and fell, 〈 ◊ 〉 the fourth chapter;
Therefore that he may avoid this sin, the covetous man among all his thoughts of vanity, I will go to the city and buy and fell, 〈 ◊ 〉 the fourth chapter;
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But howsoever the Doctrine of restitution is durus serme, yet it is sanus sermo. The consideration of these four things that doe accompany the greedy desire of getting riches will make a man to avoid this sinne,
But howsoever the Doctrine of restitution is Durus serme, yet it is Sanus sermon. The consideration of these four things that do accompany the greedy desire of getting riches will make a man to avoid this sin,
If thou consider how deceitfull and uncertain a thing riches is, for which thou hast brought thy self to so many inconveniences and such infinite cares,
If thou Consider how deceitful and uncertain a thing riches is, for which thou hast brought thy self to so many inconveniences and such infinite Cares,
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and into such difficulty of 〈 ◊ 〉, it will make thee avoid it; therefore our Saviour calls riches deceitfull, Matthew the thirteenth chapter and the twenty second verse:
and into such difficulty of 〈 ◊ 〉, it will make thee avoid it; Therefore our Saviour calls riches deceitful, Matthew the thirteenth chapter and the twenty second verse:
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The reason is, because he that hath them to day, may lose them to morrow; and though they make mans life comfortable for a while, yet they cannot prolong life.
The reason is, Because he that hath them to day, may loose them to morrow; and though they make men life comfortable for a while, yet they cannot prolong life.
Aboundance makes a man abstain from many sinnes, which poor men fall into of necessity, For poverty makes a man to steat, Proverbs the thirtieth chapter:
Abundance makes a man abstain from many Sins, which poor men fallen into of necessity, For poverty makes a man to steat, Proverbs the thirtieth chapter:
Aboundance sets them in case, that they can doe many good works, when the borrower is a servant to the lender, as it is in the Proverbs. The rich man is free from this inconvenience:
Abundance sets them in case, that they can do many good works, when the borrower is a servant to the lender, as it is in the Proverbs. The rich man is free from this inconvenience:
So doth Christ give them scope to conceive what opinion they think good of Riches. Put case thou, through thy covetousnesse hast aboundance, yet thy life consists not therein;
So does christ give them scope to conceive what opinion they think good of Riches. Put case thou, through thy covetousness hast abundance, yet thy life consists not therein;
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that this is true, That man is not a whit longer lived for his wealth, the Scripture shews, Divitia non proder unt in die 〈 ◊ 〉, Proverbs the eleventh chapter and the fourth verse:
that this is true, That man is not a whit longer lived for his wealth, the Scripture shows, Divitia non proder unt in die 〈 ◊ 〉, Proverbs the eleventh chapter and the fourth verse:
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Luke the sixteenth chapter, Christ takes away from covetous men the opinion of life, and wills them not to think that they shall live the longer for their riches;
Lycia the sixteenth chapter, christ Takes away from covetous men the opinion of life, and wills them not to think that they shall live the longer for their riches;
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And seeing they must dye, and after death commeth the Judgement, Hebrews the ninth chapter, it is their part rather to lay up a good 〈 ◊ 〉 for the time to come, 〈 ◊ 〉 lay up their treasure in Heaven, Matthew the sixt chapter;
And seeing they must die, and After death comes the Judgement, Hebrews the ninth chapter, it is their part rather to lay up a good 〈 ◊ 〉 for the time to come, 〈 ◊ 〉 lay up their treasure in Heaven, Matthew the sixt chapter;
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yet Christ tell them, They must dye, that they should take 〈 ◊ 〉 that it may goe well with them after death, That when they have layd down these earthly tabernacles, the second epistle of Peter the first chapter, They may be received into everlasting tabernacles, Luke the sixteenth chapter.
yet christ tell them, They must die, that they should take 〈 ◊ 〉 that it may go well with them After death, That when they have laid down these earthly Tabernacles, the second epistle of Peter the First chapter, They may be received into everlasting Tabernacles, Lycia the sixteenth chapter.
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but presently after his fall gave him this pretious promise, That howsoever man had made himself a beast yet God would not only make him a man again but partaker of the divine nature, the second of Peter the first chapter and the fourth verse:
but presently After his fallen gave him this precious promise, That howsoever man had made himself a beast yet God would not only make him a man again but partaker of the divine nature, the second of Peter the First chapter and the fourth verse:
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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;
This is a faithful saying, and to be avouched, That they which believe in God, be careful to show forth good works, Titus the third chapter and the eighth verse;
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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,
Therefore with the Doctrine of the Grace of God, he joins the Doctrine of the careful bringing forth of good works, Titus the second chapter and the 12. verse, The Saving grace of God hath appeared,
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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;
but yet they Are tokens of justification, Genesis the fourth chapter, Respexit Deus ad Abel, & ad oblationem suam, God First looked upon his person, and then upon his sacrifice;
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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:
For before the person be justified, his works Are not accepted in God's sighed: The best works, if they proceed not of Faith, Are sin, Romans the fourteenth chapter:
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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.
Paul Says, 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.
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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;
To reconcile the Apostles, we must know, that the power of Justification, which, in Paul, is effective; But that which James speaks of is declarative: It was Abrahams Faith that made him righteous;
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.
Seeing we have such a good Rule to try whither we be elected and called, let us study by the practice of these Virtues, to assure our selves of our calling and election.
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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.
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 unfruitful in the knowledge of christ.
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:
though directly it brings us to the knowledge of nothing but evil, Because Adam knew not what a good thing it was to be obedient, till he felt the smart of his disobedience:
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;
Therefore the Apostle Says, If you care not for being fruitful in the knowledge of our Lord jesus christ, yet let this persuade you to practise all these Virtues;
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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:
It is our corruption, as the Apostle faith, to think that we shall escape the plagues of God for these Sins, which we condemn in Others, Romans the second 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.
Even so Peter Says, Whosoever Wants these Virtues, whatsoever occasion he pretends for the want of them, he is blind, and hath forgotten that he was purged from his old Sins.
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:
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:
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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.
The other cause of confidence and carelessness is the opinion we have, that it makes no matter how we live, The blood of christ does purge me from all sin, the epistle of John the First chapter and the seventh verse.
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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.
Secondly, Do we think, we need not to be careful of holiness of life, Because we Are purged by Christ blood? But except we be careful to walk in newness of life, we have forgotten that we were purged from our old Sins.
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,
For the First point, That he that hath not these Virtues, is blind, we Are to know, That albeit there be no opposition between knowledge and wickedness of life,
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for when men receive not the love of the truth, that they may be saved, God will send them the efficacie of error, that they may beleeve lies, the second epistle to the Thessalonians the second chapter and the eleventh verse.
for when men receive not the love of the truth, that they may be saved, God will send them the efficacy of error, that they may believe lies, the second epistle to the Thessalonians the second chapter and the eleventh verse.
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This knowledge is but a shew of knowledge, and not the power of it, If any man think he knoweth any thing, he knoweth nothing as he ought to know it, the second epistle to the Corintbians the eighth chapter and the seventh verse.
This knowledge is but a show of knowledge, and not the power of it, If any man think he Knoweth any thing, he Knoweth nothing as he ought to know it, the second epistle to the Corinthians the eighth chapter and the seventh verse.
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This knowledge is like that which John Baptist speaketh of, Matthew the third chapter, NONLATINALPHABET Think not to say with your selves, &c. rest not in this knowledge.
This knowledge is like that which John Baptist speaks of, Matthew the third chapter, Think not to say with your selves, etc. rest not in this knowledge.
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The rule of true knowledge is, when it is accompanied with holinesse of life, as he speaks, If any man love God, he is known of him, the first epistle to the Corinthians the eighth chapter and the third verse.
The Rule of true knowledge is, when it is accompanied with holiness of life, as he speaks, If any man love God, he is known of him, the First epistle to the Corinthians the eighth chapter and the third verse.
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and to the sowing of seed, Matthew the thirteenth chapter, To teach us, that to our knowledge we must ad spiritual wisdom, without which we are blinde and ignorant.
and to the sowing of seed, Matthew the thirteenth chapter, To teach us, that to our knowledge we must and spiritual Wisdom, without which we Are blind and ignorant.
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But he that to knowledge adds godlinesse and holinesse of life, he knoweth whither he goeth, That it shall goe well with him at the last, Ecclesiastes the eighth chapter and the twelfth verse.
But he that to knowledge adds godliness and holiness of life, he Knoweth whither he Goes, That it shall go well with him At the last, Ecclesiastes the eighth chapter and the twelfth verse.
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First, How true this is, There are so many perswasions arising from the benefit of the purging of our sinnes, that it is confest, that he hath forgotten that he was purged, that is, not carefull to obtain these virtues:
First, How true this is, There Are so many persuasions arising from the benefit of the purging of our Sins, that it is confessed, that he hath forgotten that he was purged, that is, not careful to obtain these Virtues:
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But what doth enlarge our hearts so much, as that all our former sinnes are washed away in the blood of Christ, That now we shall runne the way and race of holinesse, not in the spirit of fear,
But what does enlarge our hearts so much, as that all our former Sins Are washed away in the blood of christ, That now we shall run the Way and raze of holiness, not in the Spirit of Fear,
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Not as servants, but as children, in obedience to God our father, we need not to fear the curse of the Law, which Christ hath delivered us from, Galatians the third chapter;
Not as Servants, but as children, in Obedience to God our father, we need not to Fear the curse of the Law, which christ hath Delivered us from, Galatians the third chapter;
but with the blood of Christ the first epistle of Peter the second chapter, But with the blood of Christ, not a prophane and common blood, Hebrews the tenth chapter, but a pretious blood. Thirdly,
but with the blood of christ the First epistle of Peter the second chapter, But with the blood of christ, not a profane and Common blood, Hebrews the tenth chapter, but a precious blood. Thirdly,
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His patience towards us, whereby he would draw us to repentance, makes us think him like our selves, that he doth forget our old sinnes as we doe, but he will set them before us, and 〈 ◊ 〉 us for them, Psalm the fiftieth, If thou do'st evil thy sinne lyeth at the dore, and thou art to look for Gods plagues;
His patience towards us, whereby he would draw us to Repentance, makes us think him like our selves, that he does forget our old Sins as we do, but he will Set them before us, and 〈 ◊ 〉 us for them, Psalm the fiftieth, If thou dost evil thy sin lies At the door, and thou art to look for God's plagues;
and put in Jacobs heart to curse them for it, Genesis the fourty ninth chapter, so did God remember the old sinne of 〈 ◊ 〉 committed against the Israelites and punished it, in the first booke of Samuel and the fifteenth chapter, so the sinne of Saul in killing the 〈 ◊ 〉, which was old, was punished with a famine, the second booke of Samuel and the one and twentith chapter;
and put in Jacobs heart to curse them for it, Genesis the fourty ninth chapter, so did God Remember the old sin of 〈 ◊ 〉 committed against the Israelites and punished it, in the First book of Samuel and the fifteenth chapter, so the sin of Saul in killing the 〈 ◊ 〉, which was old, was punished with a famine, the second book of Samuel and the one and Twentieth chapter;
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When the wicked Servant forgat his old debt, which his Lord forgave him, and began again to deal cruelly with his fellow, this forgetfulness made God to reverse his purgation, 〈 ◊ 〉 the eighteenth chapter;
When the wicked Servant forgot his old debt, which his Lord forgave him, and began again to deal cruelly with his fellow, this forgetfulness made God to reverse his purgation, 〈 ◊ 〉 the eighteenth chapter;
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and a blood-shedder, and that his sinne was purged, it made him carefull to walk in holiness of life, so as he laboured more than all the Apostles, in the first to the Corinthians and the fifteenth chapter:
and a bloodshedder, and that his sin was purged, it made him careful to walk in holiness of life, so as he laboured more than all the Apostles, in the First to the Corinthians and the fifteenth chapter:
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Abrahamus Pater ille vester gestivit videre diem istum meum, & vidit, &c. THEY are the words of our Saviour Christ, and therefore true, because uttered by him that is the truth it self:
Abrahamus Pater Isle vester gestivit To see diem istum meum, & vidit, etc. THEY Are the words of our Saviour christ, and Therefore true, Because uttered by him that is the truth it self:
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He sheweth that Abraham was a true Christian, and solemnized the same Feast which we now celebrate, in remembrance of Christs birth already past, which was then to come when he rejoyced.
He shows that Abraham was a true Christian, and solemnized the same Feast which we now celebrate, in remembrance of Christ birth already past, which was then to come when he rejoiced.
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which three may be reduced to Abraham's faith and love. The sight which Abraham had of Christ's day, is the vision of his faith, which faith of his is environed with two most pregnant effects of care;
which three may be reduced to Abraham's faith and love. The sighed which Abraham had of Christ's day, is the vision of his faith, which faith of his is environed with two most pregnant effects of care;
for, in temporall things, whatsoever men most love, that they doe (not only desire to have) but when they obtein it they rejoyce, Who will shew us any good? that is, the desire whereby men testifie this love to earthly blessings, of corne, and oyle, and wine;
for, in temporal things, whatsoever men most love, that they do (not only desire to have) but when they obtain it they rejoice, Who will show us any good? that is, the desire whereby men testify this love to earthly blessings, of corn, and oil, and wine;
and when they have abundance of these things, then they have joy of them, though it bee not like the joy of heart, which the light of Gods countenance bringeth to the faithfull as it is in the fourth Psalme: But in spirituall things Zacheus, to testifie his love to Christ, did not only desire to see him,
and when they have abundance of these things, then they have joy of them, though it be not like the joy of heart, which the Light of God's countenance brings to the faithful as it is in the fourth Psalm: But in spiritual things Zacchaeus, to testify his love to christ, did not only desire to see him,
First for the Degree, It is noted in the word NONLATINALPHABET, that is leaped for joy of that day, in regard of the great benefit which should come unto the world by Christs birth:
First for the Degree, It is noted in the word, that is leapt for joy of that day, in regard of the great benefit which should come unto the world by Christ birth:
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:
and was Governor in the land of Egypt, his heart wavered: Then he had a desire to see Joseph, but it was not joined with hope; for he believed them not:
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.
Touching the Reason of this desire, he had sufficient matter of present joy, for he was exceeding rich in Cattle and Silver and Gold, Genesis the thirteenth chapter and the second verse.
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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;
Therefore he Desires a joy that had a Foundation, that is not earthly, but heavenly Joys, Hebrews the eleventh chapter, Such as should not be taken from him, John the sixteenth chapter and the twenty second verse;
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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;
Dust in regard of his nature, and Therefore Subject to corruption; but Ashes in regard of his Sins, 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.
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.
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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:
For if the concupiscence only of evil be sin, though the act follow not; then desire of that which is good is accepted, albeit it be not actually performed:
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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 Abraham making the great promise of his Obedience, by sacrificing his son upon mount Moriah; when After christ was Crucified said, In mane 〈 ◊ 〉 provideat Dominus, though he take not my son Isaac, yet will he take one of my seed, that shall be the son of Abraham. Thirdly, He saw the day of Christ Nativity,
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;
Quod 〈 … 〉 ad 〈 … 〉, Says 〈 ◊ 〉; but it was to show, that the seed in whom all 〈 ◊ 〉 should be blessed, should come out of his loins, and take Flesh of him;
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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.
nor as 〈 ◊ 〉 to whom christ Says, 〈 ◊ 〉 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.
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by means whereof, that was made present to Abraham, which otherwise was absent, The fathers, by faith, beheld this promise afarre off, Hebrews the 〈 ◊ 〉 chapter and the seventh 〈 ◊ 〉, &c. And were as sure of them as if they were performed.
by means whereof, that was made present to Abraham, which otherwise was absent, The Father's, by faith, beheld this promise afar off, Hebrews the 〈 ◊ 〉 chapter and the seventh 〈 ◊ 〉, etc. And were as sure of them as if they were performed.
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Thirdly, He rejoyced. It is said that God gave charge touching the Patriarchs and ancient Fathers, Nolite tangere unctos 〈 ◊ 〉, Psalm the hundred and fift and the fifteenth verse:
Thirdly, He rejoiced. It is said that God gave charge touching the Patriarchs and ancient Father's, Nolite tangere unctos 〈 ◊ 〉, Psalm the hundred and fift and the fifteenth verse:
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Secondly, He rejoyced, considering that by means of Christ his 〈 ◊ 〉, he should not only 〈 ◊ 〉 the 〈 ◊ 〉, which is death of body, For dust thou art, and to dust 〈 … 〉, Genesis the third chapter,
Secondly, He rejoiced, considering that by means of christ his 〈 ◊ 〉, he should not only 〈 ◊ 〉 the 〈 ◊ 〉, which is death of body, For dust thou art, and to dust 〈 … 〉, Genesis the third chapter,
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This blessing was, That he should enjoy those things which the eye bath not seen, the first epistle to the Corinthians the second chapter and the ninth verse.
This blessing was, That he should enjoy those things which the eye both not seen, the First epistle to the Corinthians the second chapter and the ninth verse.
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Fourthly, His joy was the greater, considering that this benefit was not appropriated to the Jews only that were of the stock of Abraham, but that in him all Nations should be blessed;
Fourthly, His joy was the greater, considering that this benefit was not appropriated to the jews only that were of the stock of Abraham, but that in him all nations should be blessed;
But contrariwise the godly, to testifie their desire, say, Break the Heavens and come down, Psalme the hundred fourty fourth 〈 ◊ 〉 So for joy, The hope that is deferred makes the heart to faint;
But contrariwise the godly, to testify their desire, say, Break the Heavens and come down, Psalm the hundred fourty fourth 〈 ◊ 〉 So for joy, The hope that is deferred makes the heart to faint;
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Therefore we must proceed from desire to sight, and by it, as also by our joy, we conceive at the day of Christs birth, we may examine whether we be the children of Abraham, and so may conceive hope to be partakers of blessing with him.
Therefore we must proceed from desire to sighed, and by it, as also by our joy, we conceive At the day of Christ birth, we may examine whither we be the children of Abraham, and so may conceive hope to be partakers of blessing with him.
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Abraham knew a day would come that should take away all his earthly joy, and therefore desired the day of Christs birth, which might make him to rejoyce in 〈 … 〉 the fift chapter;
Abraham knew a day would come that should take away all his earthly joy, and Therefore desired the day of Christ birth, which might make him to rejoice in 〈 … 〉 the fift chapter;
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If we rejoyce at this day, when it comes, and desire it, If we love the glorious comming of Christ, the second epistle to Timothy and the fourth verse, If we look for the appearing of the just God, Titus the second chapter and the twelfth verse,
If we rejoice At this day, when it comes, and desire it, If we love the glorious coming of christ, the second epistle to Timothy and the fourth verse, If we look for the appearing of the just God, Titus the second chapter and the twelfth verse,
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not only they that are the seed of Abraham, comming out of his loyns, and are the children of the flesh, Romans the ninth chapter & the eighth verse, but the children of the promise;
not only they that Are the seed of Abraham, coming out of his loins, and Are the children of the Flesh, Romans the ninth chapter & the eighth verse, but the children of the promise;
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for Christ is the head to his Church, and the Church is his body, and the fullnesse of him that filleth 〈 ◊ 〉 in all things, Ephesians the first chapter and the twenty third verse 〈 ◊ 〉 signifie unto us, that Christ is an unperfect head, till all the body, consisting both of Jews and Gentils, be gathered to him.
for christ is the head to his Church, and the Church is his body, and the fullness of him that fills 〈 ◊ 〉 in all things, Ephesians the First chapter and the twenty third verse 〈 ◊ 〉 signify unto us, that christ is an unperfect head, till all the body, consisting both of jews and Gentiles, be gathered to him.
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But the whole company of the Gentils, or as the Apostle speaks, That the fulnesse of the Gentils should come in, to be of Christs Church, Romans the eleventh chapter and the twenty fift verse;
But the Whole company of the Gentiles, or as the Apostle speaks, That the fullness of the Gentiles should come in, to be of Christ Church, Romans the eleventh chapter and the twenty fift verse;
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when he said to his sonne Isaac in the mount, The Lord will provide a sacrifice, Hic providebit Dominus, Genesis the twenty second chapter and the eighth verse.
when he said to his son Isaac in the mount, The Lord will provide a sacrifice, Hic providebit Dominus, Genesis the twenty second chapter and the eighth verse.
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That have the same spirit of faith, the second epistle to the Corinthians the fourth chapter, that Abraham had: As the Apostle saith, He is not a Jew that is one outward,
That have the same Spirit of faith, the second epistle to the Corinthians the fourth chapter, that Abraham had: As the Apostle Says, He is not a Jew that is one outward,
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So the Gentils, which worshipped stones, and therefore were like unto them, Psalm the hundred and fifteenth, were notwithstanding raised up to be children to Abraham.
So the Gentiles, which worshipped stones, and Therefore were like unto them, Psalm the hundred and fifteenth, were notwithstanding raised up to be children to Abraham.
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Concerning which joyning of the Gentils to the Church of Christ, which is the bringing of them into one flock, John the tenth chapter and the sixteenth verse;
Concerning which joining of the Gentiles to the Church of christ, which is the bringing of them into one flock, John the tenth chapter and the sixteenth verse;
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First of Moses, Deateronomy the thirty second chapter, alleged by St. Paul, Romans the fifteenth chapter and the tenth verse, Rejoyce ye Gentils with his people.
First of Moses, Deateronomy the thirty second chapter, alleged by Saint Paul, Romans the fifteenth chapter and the tenth verse, Rejoice you Gentiles with his people.
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Thirdly, Job, who, though he were a Gentile, yet being a member of the Church of Christ, did, by a true faith, confesse, I know that my Redeemer liveth, Job the nineteenth chapter.
Thirdly, Job, who, though he were a Gentile, yet being a member of the Church of christ, did, by a true faith, confess, I know that my Redeemer lives, Job the nineteenth chapter.
After the second Temple Agga veniet defideratus cunctis gentibus, Hagga the second chapter, Great people and mighty Nations shall come to seek the Lord;
After the second Temple Agga Come defideratus cunctis gentibus, Hagga the second chapter, Great people and mighty nations shall come to seek the Lord;
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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:
The same was showed 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:
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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 when Peter saw the sheet let down from heaven, Acts the tenth chapter and the eleventh verse, he was taught, that nations should come immediately to the Church,
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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 this simple People that know not the Law? John the seventh Chapter, Therefore the Apostle Says, you knew your calling, that not many noble, not many mighty,
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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;
but the base and weak things hath God chosen, as it is in the First of the Corinthians, a great number of the poor people were At the First joined to the Church of christ;
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;
so Sergius Paulus, Acts the thirteenth, the noble man of Berea, Acts the seventeenth the Eunuch, chief governor for the Queen of Ethiopia, Acts the eighth chapter;
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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;
Therefore under the Law he confirmed the hope of Kings, by showing grace to the King of Nineveh, who repented At the preaching of Jonah, and to the Queen of the South, who Come to honour Solomon, Matthew the twelfth chapter, no less than he confirmed the hope of the poor, by calling the poor Widow of Zarepta, and of the humble, by the Exampl of Naaman, Lycia 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;
by whose Exampl 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 special cause to magnify God;
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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:
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 Gentiles, not only dispersed Gentiles, John the seventh chapter, a few only of them to worship him, but the fullness of the Gentiles, Romans the eleventh chapter:
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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:
Now not only the simple and unlearned people, but the Rulers themselves do follow christ, John the seventh chapter, wherein we Are to exalt & magnify the power of christ, that he contents not himself with the inferior people, to be worshipped of them:
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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,
but Armati, men of war, 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 Castles sequuntur, The Rulers of the people shall come to thee, as it is in the Psalms. God would not have David built him an Altar, Because he was a man of war,
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:
but shows his power in bringing them to his Church, which were most cruel. The Psalmist Says, God is highly to be exalted among the Princes of the People:
therefore unlikely that the great men of the world should yeeld to them. Again, that they should doe this of themselves voluntarily without constraint;
Therefore unlikely that the great men of the world should yield to them. Again, that they should do this of themselves voluntarily without constraint;
and when one King followeth Christ, it is a greater glory to Christ, than if many people, the second book of Samuel and the eighteenth chapter, The King is to goe out and in before the People, the first book of Samuel and the eighth chapter;
and when one King follows christ, it is a greater glory to christ, than if many people, the second book of Samuel and the eighteenth chapter, The King is to go out and in before the People, the First book of Samuel and the eighth chapter;
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So it fell out with Ezechiah and the people, with Manasse and his people, with Amon and his people, Joshuah and his people, Nobile mutatur semper cum principe vulgus:
So it fell out with Hezekiah and the people, with Manasseh and his people, with Amon and his people, Joshua and his people, Noble mutatur semper cum principe vulgus:
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Therefore Moses, having exalted the name of God in Horeb because they were delivered, and built an Altar called, The Lord is my banner, Exodus the seventeenth chapter and the fifteenth verse:
Therefore Moses, having exalted the name of God in Horeb Because they were Delivered, and built an Altar called, The Lord is my banner, Exodus the seventeenth chapter and the fifteenth verse:
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And therefore the Apostle saith, That godlinesse hath the promise of this life, as well as of the life to come, the first epistle to Timothy the fourth chapter.
And Therefore the Apostle Says, That godliness hath the promise of this life, as well as of the life to come, the First epistle to Timothy the fourth chapter.
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So that whether way soever we take it, it teacheth us, That love is the end of the Commandement, out of a pure heart and good conscience and faith unfeigned, the first epistle to Timothie the first chapter.
So that whither Way soever we take it, it Teaches us, That love is the end of the Commandment, out of a pure heart and good conscience and faith unfeigned, the First epistle to Timothy the First chapter.
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Et inutilem servum ejicite in tenebras illas extimas: illic erit fletus & stridor dentium. THE sentence which passed upon the unprofitable servant had two branches:
Et inutilem servum ejicite in Darkness Illas extimas: illic erit Tears & stridor dentium. THE sentence which passed upon the unprofitable servant had two branches:
Now the talent being taken away, The servant himself is cast into utter darknesse. These two parts of his punishment are by good order joyned together;
Now the talon being taken away, The servant himself is cast into utter darkness. These two parts of his punishment Are by good order joined together;
And when the tree brings no fruit & troubles the ground, it is fittest to be cut up, Luke the thirteenth chapter, that others may be planted in the room of it, that will bear fruit.
And when the tree brings no fruit & Troubles the ground, it is Fittest to be Cut up, Lycia the thirteenth chapter, that Others may be planted in the room of it, that will bear fruit.
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nor the riotous servant that wasts his Masters goods, but NONLATINALPHABET, him that doth no good with the talents committed to him, sic sic in virido, Luke the twenty third chapter.
nor the riotous servant that wasts his Masters goods, but, him that does not good with the Talents committed to him, sic sic in virido, Lycia the twenty third chapter.
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how severely will he punish those that doe hurt with their talents, that are riotous and mispend their whole talents. Three things make his punishment grievous:
how severely will he Punish those that do hurt with their Talents, that Are riotous and misspend their Whole Talents. Three things make his punishment grievous:
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.
as he had no rest in his Spirit, and Thought himself in Worse state than the Sparrow, till he had access to the city of God, Psalm the eighty fourth.
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.
Of Light it is said, Lumen dilexit oculus; but this place hath no night, but continual Light from the Lord himself, Apocalypse 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 society do commend a place, then this place is commendable, quia janua There Aperta. If immunity from pain, there is neither hunger, nor thirst, nor cold.
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;
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;
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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,
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,
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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;
Lastly, If the Comfort of God's 〈 ◊ 〉 in earth, where the Light of it is greatly eclipsed and darkened, do afford more Comfort than 〈 ◊ 〉 of corn and oil, Psalm the fourth;
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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.
Secondly, That which does aggravate his punishment is, that this separation shall be done with violence, cast him out; not bid him go out, or led him out.
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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:
But it will be a Far greater grief to be separated from the Church triumphant; but howsoever they be unwilling, yet they shall be separated violently:
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,
When did we see the hungry or naked, etc. But christ for all that (we Are so unwilling to be cast out) tells us, In as much as you did it not, etc. So that albeit man will not go out of himself,
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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:
to be thrown out of the company of the Angels, is a disgraceful separation. Many times Malefactors, though they suffer for their offences, yet have no disgrace offered them:
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;
Secondly, The place into which he shall be cast, is utter darkness. The Apostle when he Says, Ad Whom 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 Eternal life;
but when we have not only NONLATINALPHABET, but NONLATINALPHABET, that is greater cause of misery; we are not only deprived of light, but cast into a place of darknesse.
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 darkness.
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:
Which punishment how grievous it is, appears, for that the beholding of Light, as the Preacher Says Ecclesiastes the eleventh chapter, is so comfortable to the eyes:
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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.
And the Apostle, to show the grievous punishment of the evil Angels, Says, They Are reserved under darkness, the second epistle of Peter the second chapter; for tenebrae formidolosae.
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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:
For there he shall feel the worm of conscience gnawing him, which shall never die, and be tormented with the fire that never Goes out, Mark the ninth chapter:
and therefore the holy-Ghost tells them, that howsoever they escape here, yet in the world to come they shall be sure to be cast into darknesse, and to weep continually;
and Therefore the Holy Ghost tells them, that howsoever they escape Here, yet in the world to come they shall be sure to be cast into darkness, and to weep continually;
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they shall hear that Memento which the rich man received from Abraham, Luke the sixteenth chapter, Thou in thy life time receivedst pleasure, but now pain:
they shall hear that Memento which the rich man received from Abraham, Lycia the sixteenth chapter, Thou in thy life time Received pleasure, but now pain:
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But because our weeping in this life is mixed with many comforts, which doe mitigate our grief, the Holy Ghost tells us, That howsoever they may finde means to delay grief and weeping here,
But Because our weeping in this life is mixed with many comforts, which do mitigate our grief, the Holy Ghost tells us, That howsoever they may find means to Delay grief and weeping Here,
not only because they are destitute of comfort in the midest of these miseries, but for that they shall never finde any means to mitigate their anguish and grief:
not only Because they Are destitute of Comfort in the midst of these misery's, but for that they shall never find any means to mitigate their anguish and grief:
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It is certain, That not only that Prophecie which Malachi uttered touching the comming of the Lord of Hosts into his Temple in his own person, Malachi the third chapter and the first verse, must be fulfilled:
It is certain, That not only that Prophecy which Malachi uttered touching the coming of the Lord of Hosts into his Temple in his own person, Malachi the third chapter and the First verse, must be fulfilled:
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but that also of Daniel, That being come, he should also be offered up to God, signified by that vision which the Prophet had of one like the Sonne of man, who was brought to the ancient of dayes, that was to God his Father, Daniel the seventh chapter and the thirteenth verse:
but that also of daniel, That being come, he should also be offered up to God, signified by that vision which the Prophet had of one like the Son of man, who was brought to the ancient of days, that was to God his Father, daniel the seventh chapter and the thirteenth verse:
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Oblations were of two sorts, Numbers the twenty eighth chapter and the fourth verse, agnus matutinus, and agnus vespertinus; the representation of Christ in the Temple by his Parents, was the morning Lamb;
Oblations were of two sorts, Numbers the twenty eighth chapter and the fourth verse, agnus matutinus, and agnus vespertinus; the representation of christ in the Temple by his Parents, was the morning Lamb;
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In his oblation he was the author and beginning of our saith; in his passion, the finisher and accomplishment of our faith, Hebrews the twelfth chapter.
In his oblation he was the author and beginning of our Says; in his passion, the finisher and accomplishment of our faith, Hebrews the twelfth chapter.
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For the application of this Scripture, that it may not seem strange, but lawfull and warrantable, both by Scripture and practise of Christs Church, we are to know that it is lawfull and usual, to compare things spiritual not only with things natural,
For the application of this Scripture, that it may not seem strange, but lawful and warrantable, both by Scripture and practice of Christ Church, we Are to know that it is lawful and usual, to compare things spiritual not only with things natural,
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to apply that which is spoken of one member of Christs Church, Zechariah the fourth chapter and the twelfth 〈 ◊ 〉 to another member of the same body, 〈 ◊ 〉 the eleventh chapter and the fourth verse;
to apply that which is spoken of one member of Christ Church, Zechariah the fourth chapter and the twelfth 〈 ◊ 〉 to Another member of the same body, 〈 ◊ 〉 the eleventh chapter and the fourth verse;
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as where it is said of the Congregation of the Jews, Hosea the eleventh chapter, I called my sonne out of Egypt, the same is applyed to Christ the head of that body, Matthew the second chapter, Out of Egypt have I called my sonne;
as where it is said of the Congregation of the jews, Hosea the eleventh chapter, I called my son out of Egypt, the same is applied to christ the head of that body, Matthew the second chapter, Out of Egypt have I called my son;
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So that which God spake to a part of the body, the second book of Samuel the seventh chapter, I will be his Father, is by the Apostle applyed to Christ, the head of that body, Hebrews the first chapter and the fift verse.
So that which God spoke to a part of the body, the second book of Samuel the seventh chapter, I will be his Father, is by the Apostle applied to christ, the head of that body, Hebrews the First chapter and the fift verse.
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as those were of the Prophet, Lamentations the first chapter and the twelfth verse, to the sacrifice of his passion. So this application is warrantable.
as those were of the Prophet, Lamentations the First chapter and the twelfth verse, to the sacrifice of his passion. So this application is warrantable.
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For if Hannah did offer to God Samuel her sonne, much more ought the Virgin to offer up Christ in token of thankfulnesse, who is a greater than Samuel, as he was greater than Salomon, Matthew the twelfth chapter.
For if Hannah did offer to God Samuel her son, much more ought the Virgae to offer up christ in token of thankfulness, who is a greater than Samuel, as he was greater than Solomon, Matthew the twelfth chapter.
This composition is fit, and hath congruity both in respect of the mothers, their songs being compared together, 1 Sam. 2. Luke 1. which in effect are all one,
This composition is fit, and hath congruity both in respect of the mother's, their songs being compared together, 1 Sam. 2. Lycia 1. which in Effect Are all one,
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yet all three, Priest, Prophet, and Prince, did not concurre in any but in Samuel, who therefore was a representation of Christ, annointed by God, Prophet, Priest, and King.
yet all three, Priest, Prophet, and Prince, did not concur in any but in Samuel, who Therefore was a representation of christ, anointed by God, Prophet, Priest, and King.
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Thirdly, Samuels love to his enemies, for whom he ceased not to pray, the first book of Samuel and the twelfth chapter, expresseth Christs love, who prayed for his persecutors, Luke the twenty third chapter, father forgive them; which love Christ also shewed, in that when we were enemies he reconciled us to God, Romans the fift chapter.
Thirdly, Samuels love to his enemies, for whom he ceased not to pray, the First book of Samuel and the twelfth chapter, Expresses Christ love, who prayed for his persecutors, Lycia the twenty third chapter, father forgive them; which love christ also showed, in that when we were enemies he reconciled us to God, Romans the fift chapter.
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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:
for 〈 … 〉 indigentiae. Wherefore howsoever the want of so great a 〈 ◊ 〉 as is the bearing of a child, did move Hannah to break forth into this desire of Prayer:
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and the Apostle saith, that the Creatures 〈 ◊ 〉 groan, waiting for the redemption, Romans the eighth chapter, much more shall 〈 ◊ 〉 desire his comming;
and the Apostle Says, that the Creatures 〈 ◊ 〉 groan, waiting for the redemption, Romans the eighth chapter, much more shall 〈 ◊ 〉 desire his coming;
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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.
So that whither 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.
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,
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 Virgae, that she conceived and bear a son, that is a greater wonder,
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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;
so as they dropped down righteousness, Isaiah the fourty fift chapter and the eighth verse; Even the Son of Man that Come down from Heaven, John the third chapter;
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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;
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 comes of the Lord;
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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:
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:
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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;
especially when the children Are as arrows and darts in the hand of a Giant, that is spiritual, in Church or Commonwealth, Psalm the hundred twenty seventh;
which if we could receive, we should perceive how farre he exceeds Samuel: but he is NONLATINALPHABET, the second epistle to the Corinthians the ninth chapter and the fifteenth verse, Gods unspeakable gift. We must not talk of any other gifts;
which if we could receive, we should perceive how Far he exceeds Samuel: but he is, the second epistle to the Corinthians the ninth chapter and the fifteenth verse, God's unspeakable gift. We must not talk of any other Gifts;
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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.
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.
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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;
Therefore, as we have offended per ablationem; so must we satisfy per oblationem; as Jacob, having robbed Esau of his birthrigh, by taking his blessing from him, does satisfy and appease his wrath by offering to him;
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;
as the Apostle shows, It is impossible that the blood of Bulls and Goats should take away Sins, Hebrews the tenth chapter, and Psalm the Fortieth;
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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.
yet if we look to Christ person, who hath satisfied for us, it is of such dignity as does worthily serve for a ransom for the Sins of all the world.
which love is such as the Apostle calleth it, NONLATINALPHABET, 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:
which love is such as the Apostle calls it,, So that now we may sing both Mercy and Judgement, Psalm the hundred and First, of our selves we Are to rely upon God's mercy in christ:
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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.
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 righteousness is made ours, and we Are made the righteousness of God in him, the second epistle to the Corinthians the fift chapter.
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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:
Such a Nazarite was Sampson, not for a few days, but from the day of his birth to the day of his death, Judges the thirteenth chapter and the seventh verse:
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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 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;
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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,
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 Timothy the second chapter and the fift verse, that is, jesus christ, who,
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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.
Now the Mediator that Stands between God and us, is not Samuel the Priest, but christ, the Son of the Virgae, Who to appease the wrath of God his Father, offered up himself as a lamb, Isaiah the fifty third chapter, to be a sacrifice for us.
We by our sinnes, have made our selves guilty of the punishment and of the curse that is threatned against them that continue not in all things, 〈 ◊ 〉 the third chapter;
We by our Sins, have made our selves guilty of the punishment and of the curse that is threatened against them that continue not in all things, 〈 ◊ 〉 the third chapter;
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But he stands as a Mediator between the punishment and us, and 〈 ◊ 〉 shed his bload as a ransome for our sinnes, the first epistle to Timothie, the second chapter;
But he Stands as a Mediator between the punishment and us, and 〈 ◊ 〉 shed his bload as a ransom for our Sins, the First epistle to Timothy, the second chapter;
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So Christ as our Intercessor to God, not only by prayer, but by oblation, he was an oblation offered in the morning, 〈 … 〉 was presented to God his Father, that he would for us yeeld obedience to the Law 〈 … 〉 his death was an evening oblation;
So christ as our Intercessor to God, not only by prayer, but by oblation, he was an oblation offered in the morning, 〈 … 〉 was presented to God his Father, that he would for us yield Obedience to the Law 〈 … 〉 his death was an evening oblation;
And whereas God appointed that the 〈 … 〉 be purified, should offer to God a young 〈 … 〉 Leviticus the twelfth chapter, to 〈 … 〉 up himself to God tanquam agnum immaculatum, yet 〈 ◊ 〉 columbam gementem;
And whereas God appointed that the 〈 … 〉 be purified, should offer to God a young 〈 … 〉 Leviticus the twelfth chapter, to 〈 … 〉 up himself to God tanquam Agnum immaculatum, yet 〈 ◊ 〉 Columbam gementem;
if not innocencie of life, yet repentance and sorrow for sinnes. But because we cannot present either a Lamb or a Dove, neither innocencie of life, nor true sorrow for sinnes;
if not innocence of life, yet Repentance and sorrow for Sins. But Because we cannot present either a Lamb or a Dove, neither innocence of life, nor true sorrow for Sins;
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He having offred up himself to God, as a Lamb 〈 ◊ 〉 and without spot, the first epistle of Peter the first chapter and the nineteenth verse, hath appeased the wrath of God his Father,
He having offered up himself to God, as a Lamb 〈 ◊ 〉 and without spot, the First epistle of Peter the First chapter and the nineteenth verse, hath appeased the wrath of God his Father,
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for though we be now in the Revelations, yet are we not gone from the third chapter of Genesis; wherein we learned, that Adam was sent out of the Garden and kept from the tree of life.
for though we be now in the Revelations, yet Are we not gone from the third chapter of Genesis; wherein we learned, that Adam was sent out of the Garden and kept from the tree of life.
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for, as I told you, the causes of that Scripture gives man a hope of restitution to Paradise and 〈 ◊ 〉 tree of life, which is acquifitis novi juris: And that restitution is performed in this place.
for, as I told you, the Causes of that Scripture gives man a hope of restitution to Paradise and 〈 ◊ 〉 tree of life, which is acquifitis novi Juris: And that restitution is performed in this place.
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But here we have comfort, that he that makes this promise of restitution, is an Angel as well armed, viz. with a two edged sword, Apocalyps the first chapter and the sixteenth verse, Whose eyes were as a flame of fire, Apocalyps the second chapter and the eighteenth verse.
But Here we have Comfort, that he that makes this promise of restitution, is an Angel as well armed, viz. with a two edged sword, Apocalypse the First chapter and the sixteenth verse, Whose eyes were as a flame of fire, Apocalypse the second chapter and the eighteenth verse.
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which was Christ, whose glory was 〈 ◊ 〉 shewed, John the twelfth chapter,) and Cherubins, 〈 ◊ 〉 the tenth chapter, doe 〈 ◊ 〉 this Angel and cast their crowns down before him,
which was christ, whose glory was 〈 ◊ 〉 showed, John the twelfth chapter,) and Cherubim, 〈 ◊ 〉 the tenth chapter, do 〈 ◊ 〉 this Angel and cast their crowns down before him,
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The answer is, Genesis the third chapter and the twenty second verse, the punishment laid upon him was, 〈 … 〉 forth his hand and 〈 ◊ 〉 of the 〈 ◊ 〉 of life:
The answer is, Genesis the third chapter and the twenty second verse, the punishment laid upon him was, 〈 … 〉 forth his hand and 〈 ◊ 〉 of the 〈 ◊ 〉 of life:
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but if that power of returning be given him, which Christ gave to the 〈 ◊ 〉, Luke the twenty third chapter, 〈 … 〉 thou be with me in Paradise, then he may enter.
but if that power of returning be given him, which christ gave to the 〈 ◊ 〉, Lycia the twenty third chapter, 〈 … 〉 thou be with me in Paradise, then he may enter.
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For herein we are 〈 ◊ 〉 of that bread of life which our Saviour speaks of, 〈 … 〉 I am the bread of life that 〈 … 〉 of 〈 ◊ 〉 bread shall live for ever, 〈 … 〉 Father,
For herein we Are 〈 ◊ 〉 of that bred of life which our Saviour speaks of, 〈 … 〉 I am the bred of life that 〈 … 〉 of 〈 ◊ 〉 bred shall live for ever, 〈 … 〉 Father,
In the Promise we are to know, That the Paradise and tree of life which Christ promiseth, is not that earthly Paradise planted at the beginning for Adam, nor that tree of life appointed for the prolonging of his natural life, but a better Paradise;
In the Promise we Are to know, That the Paradise and tree of life which christ promises, is not that earthly Paradise planted At the beginning for Adam, nor that tree of life appointed for the prolonging of his natural life, but a better Paradise;
the other was a Paradise on earth, but this a celestial Paradise, that into which the Apostle was caught up, in the second epistle to the Corinthians the twelfth chapter, which he himself saith, was the third Heaven: the Paradise which Christ here promiseth is that wherein he himself is a Paradise of all joyes and happinesse;
the other was a Paradise on earth, but this a celestial Paradise, that into which the Apostle was caught up, in the second epistle to the Corinthians the twelfth chapter, which he himself Says, was the third Heaven: the Paradise which christ Here promises is that wherein he himself is a Paradise of all Joys and happiness;
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of which he saith, Father I will that they be with me where I am, that they may behold my glory, John the seventeenth chapter and the twenty fourth verse:
of which he Says, Father I will that they be with me where I am, that they may behold my glory, John the seventeenth chapter and the twenty fourth verse:
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Such joy was that he speaks of, Matthew the twenty fift chapter, Intra in gaudium Domini. So are we to think the throne of God the Father where Christ sitteth, Apocalyps the third chapter and the twenty first verse, that it is the heavenly joy and glory which he enjoyeth in heaven:
Such joy was that he speaks of, Matthew the twenty fift chapter, Intra in gaudium Domini. So Are we to think the throne of God the Father where christ Sitteth, Apocalypse the third chapter and the twenty First verse, that it is the heavenly joy and glory which he Enjoyeth in heaven:
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So saith the Wise man, Proverbs the thirteenth chapter, that there is ordained this tree of life, wherein we have the accomplishment of all our desires, which is no where but in Heaven, where God is all in all.
So Says the Wise man, Proverbs the thirteenth chapter, that there is ordained this tree of life, wherein we have the accomplishment of all our Desires, which is no where but in Heaven, where God is all in all.
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For the tree of life, which Christ promiseth to him that overcommeth, It is another manner of tree than that in the garden of Eden: That was a natural tree appointed to preserve Adams natural life,
For the tree of life, which christ promises to him that Overcometh, It is Another manner of tree than that in the garden of Eden: That was a natural tree appointed to preserve Adams natural life,
The center of our desire is the tree of life, the circumference is Paradise wherein we have promised us, not only coronam vitae, Apocalyps the second chapter 10. But the crown of glory, the first of Peter and the fift chapter;
The centre of our desire is the tree of life, the circumference is Paradise wherein we have promised us, not only Crown vitae, Apocalypse the second chapter 10. But the crown of glory, the First of Peter and the fift chapter;
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Which condition carrieth us to the promises of virtues made by God, Genesis the third chapter, where God proclaimeth war between the woman and the serpent;
Which condition Carrieth us to the promises of Virtues made by God, Genesis the third chapter, where God proclaims war between the woman and the serpent;
for his poyson infecteth our inward parts, not only the Reins, by stirring in us fleshly lusts, which fight against the soul, the first epistle of Peter the second chapter, which must be overcome as the Apostle exhorts, Colossians the third chapter, Mortifie your earthly members; but the heart also, by that boyling lust of revenge which made Cain one of the Serpents seed to kill his brother, the first epistle of John the third chapter and the twelfth verse:
for his poison Infecteth our inward parts, not only the Reins, by stirring in us fleshly Lustiest, which fight against the soul, the First epistle of Peter the second chapter, which must be overcome as the Apostle exhorts, colossians the third chapter, Mortify your earthly members; but the heart also, by that boiling lust of revenge which made Cain one of the Serpents seed to kill his brother, the First epistle of John the third chapter and the twelfth verse:
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which inward desire of revenge must likewise be overcome, as the Apostle willeth, Romans the twelfth chapter, Avenge not your selves, sed vince malum bono;
which inward desire of revenge must likewise be overcome, as the Apostle wills, Romans the twelfth chapter, Avenge not your selves, said vince malum Bono;
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Therefore where the promise is here made only to him that overcommeth, we must see if the Scripture offereth more graces, James the fourth chapter and the sixt verse:
Therefore where the promise is Here made only to him that Overcometh, we must see if the Scripture Offereth more graces, James the fourth chapter and the sixt verse:
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And if we look into Apocalyps the second chapter and the fift verse, we shall finde there he that makes this promise offers more graces, that is, Remember from whence thou art fallen and repent, and doe thy first works.
And if we look into Apocalypse the second chapter and the fift verse, we shall find there he that makes this promise offers more graces, that is, remember from whence thou art fallen and Repent, and do thy First works.
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So there are two victories, the first is continere a peccato; the other is paenitere de peccato. If we cannot get this victory over the Serpent, that he doe not cause us to sinne at all,
So there Are two victories, the First is continere a Peccato; the other is paenitere de Peccato. If we cannot get this victory over the Serpent, that he do not cause us to sin At all,
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or if he fight yet he fight not lawfully, nor strive to overcome, but is content to follow every temptation, as an oxe led to the slaughter, Proverbs the seventh chapter;
or if he fight yet he fight not lawfully, nor strive to overcome, but is content to follow every temptation, as an ox led to the slaughter, Proverbs the seventh chapter;
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They may be partakers of the tree of life de 〈 ◊ 〉, but not de jure: The bread of life is to them as the bread of wrong, Proverbs the fourth chapter and the seventeenth verse, and the bread of deceit, which shall in the end fill their mouths with gravell, Proverbs the twentieth chapter.
They may be partakers of the tree of life de 〈 ◊ 〉, but not de jure: The bred of life is to them as the bred of wrong, Proverbs the fourth chapter and the seventeenth verse, and the bred of deceit, which shall in the end fill their mouths with gravel, Proverbs the twentieth chapter.
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Secondly, That by receiving the cup of blessing we are partakers of the blood of Christ, the first epistle to the Corinthians the tenth chapter and the sixteenth verse.
Secondly, That by receiving the cup of blessing we Are partakers of the blood of christ, the First epistle to the Corinthians the tenth chapter and the sixteenth verse.
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the body and blood of Christ is the fruit of that tree of life which the Apostle speaks of, the first epistle of Peter the second chapter and the twenty fourth verse, That he bare our sinnes in his body upon the tree;
the body and blood of christ is the fruit of that tree of life which the Apostle speaks of, the First epistle of Peter the second chapter and the twenty fourth verse, That he bore our Sins in his body upon the tree;
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Of which fruit whosoever are partakers in the Sacrament, when it is ministred to them, doe receive power to overcome, that so they may eate of the tree of eternal life:
Of which fruit whosoever Are partakers in the Sacrament, when it is ministered to them, do receive power to overcome, that so they may eat of the tree of Eternal life:
For in this Sacrament we have both a means of victory and a pledge of our reward, that is, the life of grace begun in us here, to assure us of a glorious life in the world to come.
For in this Sacrament we have both a means of victory and a pledge of our reward, that is, the life of grace begun in us Here, to assure us of a glorious life in the world to come.
so answerable to that first death of sinne, there must be in us a life of grace, which is the root of that tree from whence we shall, in due time, receive the life of glory.
so answerable to that First death of sin, there must be in us a life of grace, which is the root of that tree from whence we shall, in due time, receive the life of glory.
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In this sacrament the tree of the life of Grace is town in us, that is, a measure of grace wrought in our hearts by the power of Gods spirit, by which we shall at length attain to eate of that tree which shall convey unto us the life of glory.
In this sacrament the tree of the life of Grace is town in us, that is, a measure of grace wrought in our hearts by the power of God's Spirit, by which we shall At length attain to eat of that tree which shall convey unto us the life of glory.
As when we are dead in sinnes and in the uncircumcision of the flesh, Colossians the second chapter and the thirteenth verse, we receive the life of grace by the sprinkling of the blood of Christ in baptism;
As when we Are dead in Sins and in the uncircumcision of the Flesh, colossians the second chapter and the thirteenth verse, we receive the life of grace by the sprinkling of the blood of christ in Baptism;
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so when we are fallen from the life of grace and are restrained from the life of God, Ephesians the fourth chapter and eighteenth verse, and dead in trespasses and sinnes, Ephesians the second chapter,
so when we Are fallen from the life of grace and Are restrained from the life of God, Ephesians the fourth chapter and eighteenth verse, and dead in Trespasses and Sins, Ephesians the second chapter,
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then we obtain victory against sinne and death by the blood of the Lamb, being drunk in the Sacrament, Apocalyps the twelfth chapter and the eleventh verse.
then we obtain victory against sin and death by the blood of the Lamb, being drunk in the Sacrament, Apocalypse the twelfth chapter and the eleventh verse.
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For if the material tree of life in Paradise received such influence from God, Genesis the third chapter, that being dead in it felse, it had power to convey the natural life of our Parents,
For if the material tree of life in Paradise received such influence from God, Genesis the third chapter, that being dead in it felse, it had power to convey the natural life of our Parents,
while they eat of the fruit thereof, then is God able as well to give such a power to the Creatures of Bread and Wine in the Sacrament, that albeit they are dead of themselves, to convey into us the life of grace,
while they eat of the fruit thereof, then is God able as well to give such a power to the Creatures of Bred and Wine in the Sacrament, that albeit they Are dead of themselves, to convey into us the life of grace,
In this Sacrament Christ hath provided a tree of life of graces against the death of sinne, whereof they must be partakers that will eat of the tree of life, which Christ here promiseth:
In this Sacrament christ hath provided a tree of life of graces against the death of sin, whereof they must be partakers that will eat of the tree of life, which christ Here promises:
Here in this life the root of grace is planted in us, and brings forth the fruits of righteousnesse, that in the life to come it may make us partakers of the tree of glory;
Here in this life the root of grace is planted in us, and brings forth the fruits of righteousness, that in the life to come it may make us partakers of the tree of glory;
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as the earnest of our inheritance, Ephesians the first chapter and the thirteenth verse, and the second epistle to the Corinthians the first chapter and the twenty second verse:
as the earnest of our inheritance, Ephesians the First chapter and the thirteenth verse, and the second epistle to the Corinthians the First chapter and the twenty second verse:
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AS in the old testament the Prophetisse Deborah, in the service of the Children of Isha against Jabin, doth specially praise God for the willingnesse of the people, Judges the fift chapter;
AS in the old Testament the Prophetess Deborah, in the service of the Children of Isha against Jabin, does specially praise God for the willingness of the people, Judges the fift chapter;
and that which he affirmeth, in the first epistle to the Corinthians the ninth chapter, That he which planteth, planteth in hope, is as much true in all actions:
and that which he Affirmeth, in the First epistle to the Corinthians the ninth chapter, That he which plants, plants in hope, is as much true in all actions:
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and therefore the Prophet saith, in the second book of the Chronicles the fifteenth chapter and the seventeenth verse, Be strong and let not your hands be weak,
and Therefore the Prophet Says, in the second book of the Chronicles the fifteenth chapter and the seventeenth verse, Be strong and let not your hands be weak,
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And in the new Testament the Apostle saith, Be stedfast and immovable, knowing that your labor is not in vain in the Lord, Quod labor vester non erit inanis in Domino, the first epistle to the Corinthians the fifteenth chapter and the fifty eighth verse.
And in the new Testament the Apostle Says, Be steadfast and immovable, knowing that your labour is not in vain in the Lord, Quod labour vester non erit inanis in Domino, the First epistle to the Corinthians the fifteenth chapter and the fifty eighth verse.
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for even to the Devils the Apostle ascribes faith, but this faith ends in fear, James the second chapter, Damones credunt & contremiscunt; but a Christian mans faith and belees ends in hope.
for even to the Devils the Apostle ascribes faith, but this faith ends in Fear, James the second chapter, Damons credunt & contremiscunt; but a Christian men faith and belees ends in hope.
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A Christian man beleeves that he may have hope, for hope comes by faith, as the Apostle sheweth, Galatians the fift chapter and the fift verse, We by the spirit wait for the hope of righteousnesse through faith;
A Christian man believes that he may have hope, for hope comes by faith, as the Apostle shows, Galatians the fift chapter and the fift verse, We by the Spirit wait for the hope of righteousness through faith;
as the same Apostle 〈 ◊ 〉, And love causeth diligence, Credendo speramus, sperando diligimus, qui diligit diligendus est, Amb For there is no love without diligence.
as the same Apostle 〈 ◊ 〉, And love Causes diligence, Credendo Speramus, Sperando diligimus, qui diligit Should be loved est, Ambassadors For there is no love without diligence.
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and in that sense, this their hope is like a brest-plate against the troubles of this life, the first epistle to the Thessalonians the fift chapter and the eighth verse;
and in that sense, this their hope is like a breastplate against the Troubles of this life, the First epistle to the Thessalonians the fift chapter and the eighth verse;
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and the same hope of theirs, for that the troubles of this life are compared to the surges and waves of the Sea, is called an Anchor, Hebrews the sixt chapter.
and the same hope of theirs, for that the Troubles of this life Are compared to the surges and waves of the Sea, is called an Anchor, Hebrews the sixt chapter.
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for the Heathen doth say, spero dum spiro; but when breath is gone, the just man hath hope in his death, Justus etiam in morte sperat, Proverbs the fourteenth chapter and the twenty third verse:
for the Heathen does say, spero dum Spiro; but when breath is gone, the just man hath hope in his death, Justus etiam in morte Hopes, Proverbs the fourteenth chapter and the twenty third verse:
In this life our hope hath a waiting, as St. Paul calls it, wherein it doth hope for the hope of righteousnesse by Christ, Galatians the fift chapter and the fift verse;
In this life our hope hath a waiting, as Saint Paul calls it, wherein it does hope for the hope of righteousness by christ, Galatians the fift chapter and the fift verse;
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and after this life it hopes for the fruition of the riches of glory, that is, for Christ himself, who is the hope of glory, Colossians the first chapter and the twenty seventh verse:
and After this life it hope's for the fruition of the riches of glory, that is, for christ himself, who is the hope of glory, colossians the First chapter and the twenty seventh verse:
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but rem promissam, we beleeved the promise, but hope for the thing promised. Secondly, of Faith, as well evil things as good things, are the object;
but remembering promissam, we believed the promise, but hope for the thing promised. Secondly, of Faith, as well evil things as good things, Are the Object;
and for things to come, we beleeve there shall be a day of Judgement, when the Shepheard shall separate the sheep from the goats, Matthew the twenty fift chapter;
and for things to come, we believe there shall be a day of Judgement, when the Shepherd shall separate the sheep from the Goats, Matthew the twenty fift chapter;
Yet to conceive hope, because in the same chapter is matter of comfort also, so the Apostle saith, That by two immutable things, whereby it is impossible for God to lye, that is his word and oath, we have strong consolation, Hebrews the sixt chapter and the eighteenth verse:
Yet to conceive hope, Because in the same chapter is matter of Comfort also, so the Apostle Says, That by two immutable things, whereby it is impossible for God to lie, that is his word and oath, we have strong consolation, Hebrews the sixt chapter and the eighteenth verse:
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And therefore we are to conceive hope, and say with the Apostle, in the second epistle to Timothie the first chapter, I know whom I have beleeved, Scio cuicredidi;
And Therefore we Are to conceive hope, and say with the Apostle, in the second epistle to Timothy the First chapter, I know whom I have believed, Scio cuicredidi;
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but labour to come to a fulnesse of knowledge, which the Apostle calls A treasure of wesdome, NONLATINALPHABET, Colossians the second chapter and the third verse:
but labour to come to a fullness of knowledge, which the Apostle calls A treasure of wesdome,, colossians the second chapter and the third verse:
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Which full assurance, that it is a different thing from faith, the Apostle sheweth, Ephesians the third chapter and the twelfth verse, In whom we have boldnesse and accesse with confidence by faith in Christ, NONLATINALPHABET.
Which full assurance, that it is a different thing from faith, the Apostle shows, Ephesians the third chapter and the twelfth verse, In whom we have boldness and access with confidence by faith in christ,.
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as NONLATINALPHABET and NONLATINALPHABET, access and boldness of speech are the effects of hope, the second epistle to the Corinthians the third chapter and the twelfth verse.
as and, access and boldness of speech Are the effects of hope, the second epistle to the Corinthians the third chapter and the twelfth verse.
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So he hath that small meature of hope which the Prophet speaketh of Joel the second chapter and the fourteenth verse, Who knoweth if the Lord will return and repent,
So he hath that small meature of hope which the Prophet speaks of Joel the second chapter and the fourteenth verse, Who Knoweth if the Lord will return and Repent,
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These 〈 ◊ 〉 beginnings not to be disallowed, so that he strive further to the perfection of hope which was in Job, Job the thirteenth chapter and the fifteenth verse, Etenim si occiderit, sperabo in eum;
These 〈 ◊ 〉 beginnings not to be disallowed, so that he strive further to the perfection of hope which was in Job, Job the thirteenth chapter and the fifteenth verse, Etenim si occiderit, sperabo in Eum;
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but his faith and hope had soon an end, for he for look Paul, and fell to embracing the present world, the second epistle to Timothie the fourth chapter.
but his faith and hope had soon an end, for he for look Paul, and fell to embracing the present world, the second epistle to Timothy the fourth chapter.
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For the state 〈 … 〉 is like the fanctifying of the Nazarite, If at the end of six dayes he did touch any unclean thing, he was to begin again, Numbers the sixt chapter and the twelfth verse.
For the state 〈 … 〉 is like the fanctifying of the Nazarite, If At the end of six days he did touch any unclean thing, he was to begin again, Numbers the sixt chapter and the twelfth verse.
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And the Apostle that wills them perfectè sperare, to trust perfectly, the first epistle of Peter, the first chapter and the thirteenth verse, saith after, verse the seventeenth, Passe your time in fear:
And the Apostle that wills them perfectè sperare, to trust perfectly, the First epistle of Peter, the First chapter and the thirteenth verse, Says After, verse the seventeenth, Pass your time in Fear:
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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:
We must use both attention, Lycia the twenty First chapter, Take 〈 ◊ 〉 to your 〈 ◊ 〉, and contention, Lycia the thirteenth chapter, Strive to enter; Therefore the Prophet Says, Psalm the thirty seventh, Hope in the Lord, and 〈 ◊ 〉 doing good:
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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:
Paul that said, He was sure of the love of God, Romans the eighth chapter does not, cease to be diligent, lest he should be vexed, First epistle to the Corinthians the ninth 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:
And Therefore the Apostle, when he had said, I laboured 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:
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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;
And Therefore, whosoever feel themselves to receive grace, the second epistle to the Corinthians and the sixt chapter, and be endued with virtue from above, Lycia the twenty fourth chapter, they must take heed they be not wanting to that grace and hear it in vain;
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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.
For if the Heathen being endued with the Light of Nature only, did show the work of the Law written in their hearts, by doing moral Virtues, Romans the second chapter, much more ought Christians, that Are endued with grace from above, to show 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 Apostle shows there Are two hope's, Spes internae dulcedinis, & Extremae operationis; the one is concealed and inward, the other is apparent and to be seen.
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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.
This hope does likewise Effect this, That we have the Spirit of God bearing witness to our spirits that we Are the Children of God, Rom. 8. It is as it were absconditum Manna, Apocalypse the second chapter, which does inwardly feed our Souls.
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:
Therefore he calls not for this diligence, but will have them make it evident; which he Expresses in these words, that it be the same diligence; which is the third point:
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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,
This diligence cannot deceive us, of which our Saviour christ Says, John the fift chapter, They that have done good, shall come forth into 〈 ◊ 〉 life,
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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:
and the comfortable sentence pronounced by the Judge At the 〈 ◊ 〉 day, upon all those that have showed forth this diligence, in doing the works of mercy shall be:
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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:
but the inward compassion must show it self outwardly, by giving them those things which Are needful to the body, James the second chapter and the fifteenth verse:
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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.
but make their election sure to them by this oftensive diligence, that to their faith they add virtue, to virtue knowledge, which if they do, they shall never fail, the second epistle of Peter the First chapter.
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.
Because we love the brothers, 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.
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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.
God to assure us of his merciful 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.
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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.
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 Glorify God and be converted, Matthew the fift chapter.
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but it doth acknowledge that such blessed spirits there be, and that God hath erected a ladder that reacheth up to Heaven, by which the Angels of God goe up and down to convey Gods blessings to men, Genesis the twenty eighth chapter:
but it does acknowledge that such blessed spirits there be, and that God hath erected a ladder that reaches up to Heaven, by which the Angels of God go up and down to convey God's blessings to men, Genesis the twenty eighth chapter:
For, in thankfulnesse to God for this benefit, that the Angels have a care of us, the Church have thought it good, weighing both the one extremity of superstition, which Moses compareth to drunkennesse,
For, in thankfulness to God for this benefit, that the Angels have a care of us, the Church have Thought it good, weighing both the one extremity of Superstition, which Moses compareth to Drunkenness,
and the other extremity of prophanenesse, which he likeneth to thirst, Deuteronomie the twenty ninth chapter and the nineteenth verse, to keep this Feast.
and the other extremity of profaneness, which he likeneth to thirst, Deuteronomy the twenty ninth chapter and the nineteenth verse, to keep this Feast.
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And indeed if we consider, that those glorious spirits who have the continual fruition of Gods presence, Matthew the eighteenth chapter and the tenth verse, In whose presence is the fulnesse of all jay, Psalm the sixteenth, can be content to abandon that place of this felicity, to come down and perform duties to the sonnes of men,
And indeed if we Consider, that those glorious spirits who have the continual fruition of God's presence, Matthew the eighteenth chapter and the tenth verse, In whose presence is the fullness of all jay, Psalm the sixteenth, can be content to abandon that place of this felicity, to come down and perform duties to the Sons of men,
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namely, to take charge of us and keep us from danger, Psalm the ninetie first and the eleventh verse, to be as ministring spirits, for their sakes that shall be heirs of salvation, Hebrews the first chapter:
namely, to take charge of us and keep us from danger, Psalm the ninetie First and the eleventh verse, to be as ministering spirits, for their sakes that shall be Heirs of salvation, Hebrews the First chapter:
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Secondly, Especially if we goe a degree further, and consider that they leave their assistance in Gods presence, where is all glorie and happinesse, to Minister to us that dwell in houses of clay, Job the fourth chapter,
Secondly, Especially if we go a degree further, and Consider that they leave their assistance in God's presence, where is all glory and happiness, to Minister to us that dwell in houses of clay, Job the fourth chapter,
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and that for our nobility, must derive our selves into corruption and worms, Job the seventeenth chapter and the fourteenth verse, that such holy spirits should come down upon such sinfull spirits, such glorious spirits should Minister to such vile bodies, this gives us further cause to remember this benefit.
and that for our Nobilt, must derive our selves into corruption and worms, Job the seventeenth chapter and the fourteenth verse, that such holy spirits should come down upon such sinful spirits, such glorious spirits should Minister to such vile bodies, this gives us further cause to Remember this benefit.
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And this very book contains nothing else but that which Christ revealed to his servant John by an Angel, Apocalyps the first chapter and the first verse:
And this very book contains nothing Else but that which christ revealed to his servant John by an Angel, Apocalypse the First chapter and the First verse:
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That the Angels are enemies to men, that are an enemie to the Elect and Church of God, we see it plainly affirmed, Psalm the thirty fift and the sixt verse, The Angel of the Lord persecuteth them;
That the Angels Are enemies to men, that Are an enemy to the Elect and Church of God, we see it plainly affirmed, Psalm the thirty fift and the sixt verse, The Angel of the Lord persecuteth them;
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whereof an example in the Egyptians that were enemies to Gods people, among whom God sent an Angel to destroy the first born in every house, 〈 ◊ 〉 the twelfth chapter;
whereof an Exampl in the egyptians that were enemies to God's people, among whom God sent an Angel to destroy the First born in every house, 〈 ◊ 〉 the twelfth chapter;
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and Isaiah the thirty seventh chapter, where an Angel is sent in the behalf of Ezekiah to destroy the host of Senacherib, who was an enemie to Gods people.
and Isaiah the thirty seventh chapter, where an Angel is sent in the behalf of Hezekiah to destroy the host of Sennacherib, who was an enemy to God's people.
And in this place we see offensive 〈 ◊ 〉 in the behalf of Angels, against the wicked Angels, 〈 ◊ 〉 David had relation in those words, Psalm the ninty first and the thirteenth verse, Thou shalt walk upon the Lyon and Adder, the young Lyon and the Dragon thou shalt tread under foot.
And in this place we see offensive 〈 ◊ 〉 in the behalf of Angels, against the wicked Angels, 〈 ◊ 〉 David had Relation in those words, Psalm the ninty First and the thirteenth verse, Thou shalt walk upon the lion and Adder, the young lion and the Dragon thou shalt tread under foot.
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Wherefore that spirits of such excellencie, shall defend us against both wicked men and Angels, this is a benefit to be remembred with all thankfullnesse to God and likewise we are to congratulate them that are made by God of such power;
Wherefore that spirits of such excellency, shall defend us against both wicked men and Angels, this is a benefit to be remembered with all thankfulness to God and likewise we Are to congratulate them that Are made by God of such power;
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and as the servants of 〈 ◊ 〉 did congratulate David, when he saw that the Army 〈 ◊ 〉 before 〈 ◊ 〉, the second book of Samuel the eighth chapter and the 〈 … 〉.
and as the Servants of 〈 ◊ 〉 did congratulate David, when he saw that the Army 〈 ◊ 〉 before 〈 ◊ 〉, the second book of Samuel the eighth chapter and the 〈 … 〉.
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So that these congratulations of these blessed 〈 ◊ 〉, above all our thankfulnesse to God that hath appointed us such helps, is the ground and cause of this solemnity.
So that these congratulations of these blessed 〈 ◊ 〉, above all our thankfulness to God that hath appointed us such helps, is the ground and cause of this solemnity.
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for then he had been of an even hand, and might have 〈 … 〉 but that the Dragon and his Angels were so farre from 〈 ◊ 〉 and getting the Victory of Michael and his Angels, that they 〈 ◊ 〉 the foyl so that their place was not found any more in Heaven
for then he had been of an even hand, and might have 〈 … 〉 but that the Dragon and his Angels were so Far from 〈 ◊ 〉 and getting the Victory of Michael and his Angels, that they 〈 ◊ 〉 the foil so that their place was not found any more in Heaven
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Wherein the first thing is, what we must conceive concerning Michael. It is sure the Church of God, upon many and weighty reasons, doth not favour the opinion of those that make Christ to be Michael: Michael, Daniel the tenth chapter and the thirteenth verse, is said to be one of the first Princes or Rulers, which is to be understood of some principal Angel,
Wherein the First thing is, what we must conceive Concerning Michael. It is sure the Church of God, upon many and weighty Reasons, does not favour the opinion of those that make christ to be Michael: Michael, daniel the tenth chapter and the thirteenth verse, is said to be one of the First Princes or Rulers, which is to be understood of Some principal Angel,
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And the Annotation of those that hold this opinion sheweth that there is an Angel under Christ, which takes charge for the defense of the Church on earth, which is Michael your Prince, Dan. 10. 21.
And the Annotation of those that hold this opinion shows that there is an Angel under christ, which Takes charge for the defence of the Church on earth, which is Michael your Prince, Dan. 10. 21.
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.
Thirdly, Out of this place, Apocalypse the twelfth chapter and the fift verse, In as much as the Child that was born was christ, it is not like that this Child should suddenly be translated into an Archangel and fight with the Dragon.
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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 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 careful of Christ Church unto the end of the world.
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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.
but the woman also, and Because he cannot show his malice upon him, he makes war with her seed, Apocalypse the twelfth chapter the thirteenth & seventeenth Verses.
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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,
That he persecuted also an enemy to the bad, appears verse the ninth, where he is called, The seducer of of the Whole world, and the accuser of the brothers, for that he First brings them to commit grievous Sins,
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 serve under Michael Are they that excel in strength and do 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.
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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;
yet in many places they Are called God's Hosts; as Jacob seeing the Angels of God, called the place where they were Nahanaim, Genesis the thirty second chapter and the second verse;
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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.
and they magnify God by that title, Isaiah the sixt chapter, Lord God of Hosts: Lycia the second chapter, the Angels Are called Heavenly Soldiers: And where christ Says, If I pray to the Father, he will give me more than twelve 〈 ◊ 〉 of Angels, Matthew the twenty sixt chapter.
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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;
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 Fortieth verse;
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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;
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 it is with the Angels, they must continually be employed in doing service for them that shall inherit Salvation, till the number of the Elect be accomplished.
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;
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;
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;
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;
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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.
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.
for, as some note, Abraham would rather fight wich five Kings than abide that conflict between faith and natural affection, which he felt when he was commanded to offer up his 〈 ◊ 〉 〈 ◊ 〉; and those agonies which David selt in his own heart, Psalm the fourty second, Why art thou so heavy O my soul, Psalm the seventy seventh and the eighty ninth verse.
for, as Some note, Abraham would rather fight which five Kings than abide that conflict between faith and natural affection, which he felt when he was commanded to offer up his 〈 ◊ 〉 〈 ◊ 〉; and those agonies which David selt in his own heart, Psalm the fourty second, Why art thou so heavy Oh my soul, Psalm the seventy seventh and the eighty ninth verse.
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These Combats and spiritual Battails were more grievous to David, than those which he fought with the Philistims, with Saul, or any other outward enemies whatsoever.
These Combats and spiritual Battles were more grievous to David, than those which he fought with the philistines, with Saul, or any other outward enemies whatsoever.
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The first is that which in the beginning was fought between them, that when the one said, Isaiah the fourteenth chapter and the thirteenth verse, ascendam, the other went down;
The First is that which in the beginning was fought between them, that when the one said, Isaiah the fourteenth chapter and the thirteenth verse, Ascendam, the other went down;
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The second is that which Jude speaketh of, that there was a conflict between Michael the Archangel and the Devil, about the doad body of Moses, verse 9.
The second is that which U^de speaks of, that there was a conflict between Michael the Archangel and the devil, about the doad body of Moses, verse 9.
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The third is mentioned in Daniel the tenth chapter the thirteenth verse, where when the Church was in thraldom and captivity under the Persians and Chaldeans, the Dragon would have kept them still in bondage,
The third is mentioned in daniel the tenth chapter the thirteenth verse, where when the Church was in thraldom and captivity under the Persians and Chaldeans, the Dragon would have kept them still in bondage,
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And for that he could not prevail against her, he made warre with her seed, Apocalyps the twelfth chapter and the thirteenth verse, that is, with them that keep the commandements of God.
And for that he could not prevail against her, he made war with her seed, Apocalypse the twelfth chapter and the thirteenth verse, that is, with them that keep the Commandments of God.
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For if the Devil fought with Michael for Moses body, being dead, de 〈 ◊ 〉, Jude the ninth verse, much more will he fight for Christ being borne If he warre against the Synagogue of the Jews, much more against the Church of Christ, consisting both of Jews and Gentils.
For if the devil fought with Michael for Moses body, being dead, de 〈 ◊ 〉, U^de the ninth verse, much more will he fight for christ being born If he war against the Synagogue of the jews, much more against the Church of christ, consisting both of jews and Gentiles.
yet they might be content not to presume so farre as to be like the most high, but after the manifold wisdome of God was made known by the Church unto principalities and powers, Ephesians the third chapter and the tenth verse;
yet they might be content not to presume so Far as to be like the most high, but After the manifold Wisdom of God was made known by the Church unto principalities and Powers, Ephesians the third chapter and the tenth verse;
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They think it a great indignity, howsoever they have done service to men tanquam Domini, as things pertaining to the Lord, that now they should doe service to men tanquam Domino. But this they are inforced to perform to Christ who is exalted in his Humanity;
They think it a great indignity, howsoever they have done service to men tanquam Domini, as things pertaining to the Lord, that now they should do service to men tanquam Domino. But this they Are enforced to perform to christ who is exalted in his Humanity;
Again, the consideration of this which the Apostle 〈 ◊ 〉, That God spared not the Angels that sinned, the second epistle of Peter the second chapter, Angelis peccantibus non pepercit, may greatly provoke the Angels to battail:
Again, the consideration of this which the Apostle 〈 ◊ 〉, That God spared not the Angels that sinned, the second epistle of Peter the second chapter, Angels peccantibus non pepercit, may greatly provoke the Angels to battle:
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As also that which the Apostle affirms, the first epistle to the Corinthians the sixt chapter and the third vorse, That the nature of man shall judge Angels: this might greatly offend them.
As also that which the Apostle affirms, the First epistle to the Corinthians the sixt chapter and the third vorse, That the nature of man shall judge Angels: this might greatly offend them.
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That when the Sonne of God doth manifest himself to the world, he doth not vouchsafe the Angels so much honour as to assume their nature, but takes the seed of Abraham;
That when the Son of God does manifest himself to the world, he does not vouchsafe the Angels so much honour as to assume their nature, but Takes the seed of Abraham;
but we see how he doth resist all these temptations and assaults: and therefore this battail is worthy to be kept in remembrance. The Conquest followeth.
but we see how he does resist all these temptations and assaults: and Therefore this battle is worthy to be kept in remembrance. The Conquest follows.
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Wherein we see, that in steed of perswading Michael and his Angels, that they should not look at the mysterie of Christs Incarnation, we see the Angels are content NONLATINALPHABET, the first epistle of Peter the first chapter, the eleventh and twelfth verses, to stoop down to look into those things that concern Christ.
Wherein we see, that in steed of persuading Michael and his Angels, that they should not look At the mystery of Christ Incarnation, we see the Angels Are content, the First epistle of Peter the First chapter, the eleventh and twelfth Verses, to stoop down to look into those things that concern christ.
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praise, and honor, and glorie to him that sitteth on the throne, and to the Lamb for evermore, Apocalyps the fift chapter, the twelfth and thirteenth verses:
praise, and honour, and glory to him that Sitteth on the throne, and to the Lamb for evermore, Apocalypse the fift chapter, the twelfth and thirteenth Verses:
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So God is more inclined to be mercifull to men that sinne, than to Angels; and that is it that makes the Angels submit themselves to the nature of men.
So God is more inclined to be merciful to men that sin, than to Angels; and that is it that makes the Angels submit themselves to the nature of men.
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but where it is added, And their place could no more be found in Heaven, thereby we learn that Michael and his Angels set upon the Dragon and his Angels,
but where it is added, And their place could no more be found in Heaven, thereby we Learn that Michael and his Angels Set upon the Dragon and his Angels,
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First, The thankfulnesse we are bound continually to render to God, that we are of such regard in his sight, that in Heaven they fight for us, the elect angels with the evil angels, Michael with the Dragon and his companie.
First, The thankfulness we Are bound continually to render to God, that we Are of such regard in his sighed, that in Heaven they fight for us, the elect Angels with the evil Angels, Michael with the Dragon and his company.
though we must fight with them also, because fleshly lusts fight against the spirit, the first epistle of Peter the second chapter and the eleventh verse:
though we must fight with them also, Because fleshly Lustiest fight against the Spirit, the First epistle of Peter the second chapter and the eleventh verse:
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But are they discouraged upon this overthrow? No, but he is the more fierce and his wrath kindled, knowing his time is but short, Apocalyps the twelfth chapter and the twelfth verse.
But Are they discouraged upon this overthrow? No, but he is the more fierce and his wrath kindled, knowing his time is but short, Apocalypse the twelfth chapter and the twelfth verse.
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Then seeing we have such an enemy, we must strive rightly if we will be crowned, si place at Corona, place at studium we must take the more heed to our selves,
Then seeing we have such an enemy, we must strive rightly if we will be crowned, si place At Corona, place At studium we must take the more heed to our selves,
because, as Gregory saith, Magis est fortis nostrâ negligentiâ, quàm 〈 ◊ 〉 potentiâ. Secondly, As we give God thanks, that he makes this account of us;
Because, as Gregory Says, Magis est fortis nostrâ negligentiâ, quàm 〈 ◊ 〉 potentiâ. Secondly, As we give God thanks, that he makes this account of us;
We are to thank God that we which by our sinnes have made our selves like the beasts that perish, 〈 ◊ 〉 the 〈 ◊ 〉 shall be NONLATINALPHABET, Luke the twentieth chapter,
We Are to thank God that we which by our Sins have made our selves like the beasts that perish, 〈 ◊ 〉 the 〈 ◊ 〉 shall be, Lycia the twentieth chapter,
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When we come into the Church, we must come with a due regard and reverence, propter Angelos, the first epistle to the Corinthians the eleventh chapter:
When we come into the Church, we must come with a due regard and Reverence, propter Angels, the First epistle to the Corinthians the eleventh chapter:
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for by rude and uncomely behaviour in the Congregation, and by suffering our mouths to utter offensive speeches, we offend the Angels and deprive our selves of their favour,
for by rude and uncomely behaviour in the Congregation, and by suffering our mouths to utter offensive Speeches, we offend the Angels and deprive our selves of their favour,
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But if as the Angel tells Danil, Daniel the tenth chapter and the twelfth verse, We set our hearts to understand and to humble our selves by fasting before God, that may draw their affection towards us;
But if as the Angel tells Daniel, daniel the tenth chapter and the twelfth verse, We Set our hearts to understand and to humble our selves by fasting before God, that may draw their affection towards us;
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though we cannot drive him out of earth, as they did out of Heaven, yet we shall obtain thus much, That he shall not prevail against us, no more than he did against them.
though we cannot drive him out of earth, as they did out of Heaven, yet we shall obtain thus much, That he shall not prevail against us, no more than he did against them.
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and by intercession to continue the same, we may still resist the Dragon, not suffering our selves to take the soyl, howsoever we cannot utterly drive him out.
and by Intercession to continue the same, we may still resist the Dragon, not suffering our selves to take the soil, howsoever we cannot utterly drive him out.
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THE words are Christs, and are both agreeable to the action we have in hand, and also a good dependance upon that wherein we have been heretofore conversant.
THE words Are Christ, and Are both agreeable to the actium we have in hand, and also a good dependence upon that wherein we have been heretofore conversant.
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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,
On the other side, They that come not, may know from hence, that as they Are not in the number of the Father's 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;
but Are the portion of Satan, For they shall be cast out into the lake that burns with fire and brimstone, Apocalypse the twenty First chapter and the eighth verse;
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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;
Being thus departed from God, we herd he Come to a Land called Nod, that is, a Land of unquietness 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.
where he found that having forsaken God, with whom is fullness of joy, he could not have his desire satisfied by any pleasure that the world could afford.
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 for that there is none but may fallen into the same Way, it concerns every man to think how, being departed from the presence of God, he may come back to christ,
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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.
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.
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;
Touching which parts jointly, 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 son, Chanoch, that is, a good beginning;
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,
In regard of our selves, as Saint Paul speaks of her that departed from her husband, the First cpistle to the Corinthians the seventh chapter and the eleventh verse,
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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.
so it were just, that in as much as we have willingly forsaken God, and departed from him, preferring transitory and earthly delights before his favour, he should say, Qui Discedit, discedat, that being once gone from him, he should not receive usagain.
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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,
that he is so Far from casting out, if they come, that he is content to seek such as Are lost, Lycia 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 door knocking, Apocalypse the third chapter,
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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 that no unworthiness by means of any filth, either of body or soul, does keep him from us, we see for bodily uncleanness, he was content to be received by Simon the leper, Mark the fourteenth chapter and the third verse:
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yea, he not only 〈 ◊ 〉 them that deserve to be cast out, as unworthy to inher its he Kingdom, the first epistle to the Corinthians the sixt chapter and the ninth verse;
yea, he not only 〈 ◊ 〉 them that deserve to be cast out, as unworthy to inhere its he Kingdom, the First epistle to the Corinthians the sixt chapter and the ninth verse;
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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;
The Condition on our part was, That we come; the meaning where of, if we look into the ancient Father's upon the thirty fift verse, He that comes to me, is Some external part of God's worship;
so many reforced and came to Christ, Luke the fifteenth chapter and the first verse: And we likewise come to Christ, when we come to hear his Ministers;
so many reforced and Come to christ, Lycia the fifteenth chapter and the First verse: And we likewise come to christ, when we come to hear his Ministers;
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For we have need of a Sacrifice, both in respect of the grinding and upbraiding of our consciences for the sinnes we have committed and by reason of the punishment we have deserved by them.
For we have need of a Sacrifice, both in respect of the grinding and upbraiding of our Consciences for the Sins we have committed and by reason of the punishment we have deserved by them.
This sacrifice we are put in minde of in this Sacrament, That Christ hath offered himself to God an 〈 ◊ 〉 and sacrifice of a sweet smelling favour, wherein we have planted in our hearts the passive grace of God,
This sacrifice we Are put in mind of in this Sacrament, That christ hath offered himself to God an 〈 ◊ 〉 and sacrifice of a sweet smelling favour, wherein we have planted in our hearts the passive grace of God,
for the 〈 ◊ 〉 of our consciences against sinne past, by the taking of the cup of Salvation, which makes us say, 〈 ◊ 〉 into thy rest O my soul, Psalm the hundred and sixteenth,
for the 〈 ◊ 〉 of our Consciences against sin past, by the taking of the cup of Salvation, which makes us say, 〈 ◊ 〉 into thy rest Oh my soul, Psalm the hundred and sixteenth,
and for the turning away of deserved punishment, as the blood of the Paschal Lamb, sprinkled upon the dores, saved the 〈 ◊ 〉 from destroying, Exodus the the twelfth chapter.
and for the turning away of deserved punishment, as the blood of the Paschal Lamb, sprinkled upon the doors, saved the 〈 ◊ 〉 from destroying, Exodus the the twelfth chapter.
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so we have an Altar, that is, the Lords Table, where we celebiate the remembrance of that obiation once made by Christ, Hebrews the thirteenth chapter and the twelfth verse.
so we have an Altar, that is, the lords Table, where we celebiate the remembrance of that obiation once made by christ, Hebrews the thirteenth chapter and the twelfth verse.
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Thirdly, For that the eating of the 〈 ◊ 〉 of 〈 ◊ 〉 and the drinking of the blood, is a pledge of our 〈 ◊ 〉 up at the 〈 ◊ 〉 day, verse the fifty fourth;
Thirdly, For that the eating of the 〈 ◊ 〉 of 〈 ◊ 〉 and the drinking of the blood, is a pledge of our 〈 ◊ 〉 up At the 〈 ◊ 〉 day, verse the fifty fourth;
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and that after this 〈 ◊ 〉 we which come to the Lords Supper shall be invited to the supper of the Lamb, of which it is said, Apocalyps the nineteenth chapter and the ninth verse, blessed are they which are called to the Lambs supper.
and that After this 〈 ◊ 〉 we which come to the lords Supper shall be invited to the supper of the Lamb, of which it is said, Apocalypse the nineteenth chapter and the ninth verse, blessed Are they which Are called to the Lambs supper.
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then is the love of God most of all shed in our hearts, by the holy Ghost, Romans the fift chapter and the fift verse, by which we are received not only to give,
then is the love of God most of all shed in our hearts, by the holy Ghost, Romans the fift chapter and the fift verse, by which we Are received not only to give,
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for no man is to appear empty, but also to forgive, as Christ willeth, That remembring our brethren hath ought against us, we leave our gift and be reconciled, Matthew the fift chapter:
for no man is to appear empty, but also to forgive, as christ wills, That remembering our brothers hath ought against us, we leave our gift and be reconciled, Matthew the fift chapter:
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For, as many pressed upon Christ, but there was but one that tou hed, that was the woman healed of her issue of blood, Luke the eight chapter and the fourty fift verse;
For, as many pressed upon christ, but there was but one that tou head, that was the woman healed of her issue of blood, Lycia the eight chapter and the fourty fift verse;
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There are that are dati ab hominibus, or, as the Apostle speaks, the first epistle of Peter the second chapter and the thirteenth verse, ab human â ordinatione, that is, the most part come not, being given or drawn of the Father, but compelled by man:
There Are that Are Dati ab hominibus, or, as the Apostle speaks, the First epistle of Peter the second chapter and the thirteenth verse, ab human â ordinatione, that is, the most part come not, being given or drawn of the Father, but compelled by man:
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such as hunger and thirst after the right cousnesse of Christ, the spiritual food of their souls, in conscience of their own unworthinesse and ill deservings;
such as hunger and thirst After the right cousnesse of christ, the spiritual food of their Souls, in conscience of their own unworthiness and ill deservings;
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and therefore seek for righteousnesse in him, with as great desire as for bodily food; they that come with such an earnest inclination, as given and drawn of the Father.
and Therefore seek for righteousness in him, with as great desire as for bodily food; they that come with such an earnest inclination, as given and drawn of the Father.
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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,
christ means 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 righteousness,
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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 Because they despised his counsel, that Happeneth to them which besell Saul, whom Samuel tells, That if he had kept the lords Commandment, he had now established his Kingdom for ever upon Israel, the First book of Samuel the thirteenth chapter and the thirteenth verse:
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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.
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.
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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;
What is meant by being 〈 … 〉, appears by the 〈 ◊ 〉 out of the dry branch, that brings forth no 〈 ◊ 〉, John the 〈 ◊ 〉 chapter, which is to be cast 〈 ◊ 〉 the fire;
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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:
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 Says, 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 you to do with them that Are without? that is, the Heathen:
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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,
of which, Apocalypse 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 smoke shall ascend for ever, where the worm never Dies,
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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.
So that as God cannot hate christ, so he cannot but love us, being Ingrafted into him. Thus it comes to pass that we Are not cast out, but Are made partakers of all the good things of christ, who Says to him that comes to him, Lycia the fifteenth chapter, Omnia nostra tua sunt, and Matthew the fifteenth chapter, Intra in gaudium Domini, that is the chief point in this promise.
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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;
yet christ does 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;
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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,
as christ is to receive, all is nothing, Matthew the twenty third chapter and thirty seventh verse, How often volui, & noluistis? How often would I have gathered thy children together,
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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,
and say Another time will serve as well as now, as Davids Servants said to Nabal, in the First book of Samuel the twenty fift chapter, We come now in a good time,
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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;
So men ought to take the opportunity, and to say in their selves, Now is the time of the celebration of God's mercy and loving kindness: Now we receive christ;
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Qui verò haec audierunt compuncti sunt corde, & dixerunt ad Petrum ac reliquos Apostolos, Quid faciemus viri fratres? Petrus autem ait ad eos, Resipiscite, &c. OUR Saviour Christ promised Peter Acts the fift chapter, to make him a fisher of men;
Qui verò haec audierunt compuncti sunt cord, & dixerunt ad Peter ac Reliquos Apostles, Quid We will make viri Brothers? Peter autem ait ad eos, Resipiscite, etc. OUR Saviour christ promised Peter Acts the fift chapter, to make him a fisher of men;
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,
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 son of God to death,
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.
Secondly, Of instruction touching the means, That if we Repent and be pricked in heart with the consideration of our Sins as they were, we shall attain this mercy which they received.
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.
Touching this Effect, which Peter's Sermon wrought in the hearts of his hearers, it is compuncti sunt cord. Wherein note two things, First, the work it self.
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.
so now when the holy Ghost was given, we see that Peter's hearers Are reproved and pricked in their Consciences, that they dealt so cruelly with christ.
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so there is another spirit called by the same name of pricking, NONLATINALPHABET, 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.
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 shows it self upon those that shall not be saved.
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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;
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 you shall have peace;
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.
As 〈 … 〉 is pricked in the Flesh, is disquieted, till he have remedy; so should the consideration of our Sins disquiet us, and make us seek for cure.
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:
whither 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:
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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 cause of this compunction is his Heard, that is, they had herd a speech of Saint 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:
The word of God of its own nature, hath not such operation, for the Patriarch Job Says, Job the twenty third chapter, It was agreeable to him as his appointedfood:
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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;
as the word is God's 〈 ◊ 〉. Without the Law sin is dead; but when the Commandment Come sin revived, Romans the seventh chapter and the eighth verse;
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So that whether we respect the old or new Testament, we see the words have this 〈 ◊ 〉 to disquiet sinne, especially such words as Peter spake to his Auditors out of the Prophet Joel; where he sheweth, that as Christ hath a day of resurrection, which is past;
So that whither we respect the old or new Testament, we see the words have this 〈 ◊ 〉 to disquiet sin, especially such words as Peter spoke to his Auditors out of the Prophet Joel; where he shows, that as christ hath a day of resurrection, which is past;
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when the word of the Rulers shall not be enough, for them that have killed the Lord of life, (though they promised to serve them harmlesse, Matthew the twenty eighth chapter:) For here they shall give an account of their cruelty to Christ.
when the word of the Rulers shall not be enough, for them that have killed the Lord of life, (though they promised to serve them harmless, Matthew the twenty eighth chapter:) For Here they shall give an account of their cruelty to christ.
Now in that they not only committed murther but murthered such a one as was both a holy and just one, Acts the third 〈 ◊ 〉 and the blessed sonne of God, this could not but 〈 ◊ 〉 their hearts;
Now in that they not only committed murder but murdered such a one as was both a holy and just one, Acts the third 〈 ◊ 〉 and the blessed son of God, this could not but 〈 ◊ 〉 their hearts;
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And when we hear of the Judgement to come, it should bring out of us these questions Jeremiah the eighth chapter and the sixt verse, Quid feci? and Isaiah the fifty seventh chapter and the fourth verse, Cui 〈 ◊ 〉? upon whom have you gaped.
And when we hear of the Judgement to come, it should bring out of us these questions Jeremiah the eighth chapter and the sixt verse, Quid Feci? and Isaiah the fifty seventh chapter and the fourth verse, Cui 〈 ◊ 〉? upon whom have you gaped.
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But yet we say, though the word of God hath this nature, yet except the work of the spirit doe concur with the word, the conscience is seared, the first epistle to Timothy and the fourth chapter,
But yet we say, though the word of God hath this nature, yet except the work of the Spirit do concur with the word, the conscience is seared, the First epistle to Timothy and the fourth chapter,
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The soul is possessed with the gangrene, that is, without life and feeling, so that it hath no sense, be it pricked never so deeply, the second 〈 ◊ 〉 to Timothie the first chapter;
The soul is possessed with the gangrene, that is, without life and feeling, so that it hath no sense, be it pricked never so deeply, the second 〈 ◊ 〉 to Timothy the First chapter;
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they say not What shall we say? but What shall we doe? Quid faciemus? as if the same spirit which pricked their hearts had also taught them, that something must be done.
they say not What shall we say? but What shall we do? Quid We will make? as if the same Spirit which pricked their hearts had also taught them, that something must be done.
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Acts the sixteenth chapter, What shall I doe that I may be saved, I and my houshold, and that I may be rid of the pricking of my conscience? For as compunction must not be silant;
Acts the sixteenth chapter, What shall I do that I may be saved, I and my household, and that I may be rid of the pricking of my conscience? For as compunction must not be silant;
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But that which Peters Auditors say, is spoken in heavinesse, and a desire to have sinne that doth disquiet them (that which the Apostle calleth the sin that doth so easily beset us, NONLATINALPHABET, Hebrews the twelfth and the first verse) taken from them:
But that which Peter's Auditors say, is spoken in heaviness, and a desire to have sin that does disquiet them (that which the Apostle calls the since that does so Easily beset us,, Hebrews the twelfth and the First verse) taken from them:
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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.
Thirdly, They show they Are ready to do it, not like those of whom the Prophet Says, I know when I have showed you what you should do, you will not do it, Jeremiah the fourty third.
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.
and Therefore they Are bound 〈 ◊ 〉 commit themselves to them, as to their physician, to do whatsoever they shall 〈 ◊ 〉 be for the cure of their Souls.
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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;
or think they know well enough what to do 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;
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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,
The Apostles answer to this question is, in the fifty eighth verse, Resipiscite, etc. that is, there is something to be done, which is an argument of the great Mercy of God,
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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,
Here Are two things Set down, First, By Way of precept, repent and be baptised. Secondly, Things by Christ promises, Ye shall have your Sins forgiven,
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:
First, Peter prescribes them what to do, and so shows that their 〈 ◊ 〉 Are remitted, which is a Signen of God's great mercy, though their Sins were grievous:
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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:
when they Blaspheme the Holy Ghost, accusing them of Drunkenness, which were inspired with the Holy Spirit, Acts the second chapter and the thirteenth verse:
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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.
Yet the Apostle Telleth these grievous Sinners, there is hope of forgiveness, that to them which Are yet scarce cold from the slaughter of the Son 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:
Wherein the Apostle follows the Rule which christ had before given the Apostles, in the twenty fourth chapter of Lycia, To preach Repentance and remission of Sins to mankind, 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:
If the Doctrine of remission of Sins 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:
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.
he Says not, you shall live to do nothing, but Repent and be baptised. It is not enough to be pricked in the heart for sin past, but we must do something.
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,
or the positive benefit, that is, the gift of the Holy Ghost, which should work in them the fruits of the Spirit, meekness, 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,
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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 if we look in verse the twenty First, these two Disciples with whom christ traveled were dead in Spirit and cold in faith before the word was spoken,
yet they 〈 … 〉, 〈 ◊ 〉 〈 … 〉 not converi and be 〈 ◊ 〉 Which is a 〈 … 〉 pronounced and executed upon the 〈 … 〉 as Christ sheweth, in the thirteenth chapter of 〈 ◊ 〉, 〈 … 〉 eighth chapter of Lake: And the 〈 ◊ 〉 both 〈 … 〉 the twelfth chapter of John, and 〈 … 〉, in 〈 … 〉 of the Acts of the 〈 ◊ 〉, to conclude 〈 … 〉 this as a reason whyther 〈 … 〉 not 〈 … 〉 had blinded their eyes and hardned their hearts, Lest they should see 〈 ◊ 〉 their eyes,
yet they 〈 … 〉, 〈 ◊ 〉 〈 … 〉 not converi and be 〈 ◊ 〉 Which is a 〈 … 〉 pronounced and executed upon the 〈 … 〉 as christ shows, in the thirteenth chapter of 〈 ◊ 〉, 〈 … 〉 eighth chapter of Lake: And the 〈 ◊ 〉 both 〈 … 〉 the twelfth chapter of John, and 〈 … 〉, in 〈 … 〉 of the Acts of the 〈 ◊ 〉, to conclude 〈 … 〉 this as a reason whither 〈 … 〉 not 〈 … 〉 had blinded their eyes and hardened their hearts, Lest they should see 〈 ◊ 〉 their eyes,
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For as the Preacher ascribes a prick or point to the word when he saith, The words of the wise are tanquam acuta & stimuli, Ecclesiastes the twelfth chapter.
For as the Preacher ascribes a prick or point to the word when he Says, The words of the wise Are tanquam acuta & stimuli, Ecclesiastes the twelfth chapter.
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the warming is an effect of hope and love, as Canticles the eighth chapter and the sixt verse, where love is compared to fire, that hath ardent coals, that burn so,
the warming is an Effect of hope and love, as Canticles the eighth chapter and the sixt verse, where love is compared to fire, that hath Ardent coals, that burn so,
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But here we have Auditors of such nature, that 〈 ◊ 〉, such as did not mock and sit in the Chair of Scorners, but were 〈 ◊ 〉 in spirit and were of a faint heart;
But Here we have Auditors of such nature, that 〈 ◊ 〉, such as did not mock and fit in the Chair of Scorner's, but were 〈 ◊ 〉 in Spirit and were of a faint heart;
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Another use of this negative question is asked out of Christs deed, Luke the seventeenth chapter, Were there not ten cleansed? he marvelled what was become of the other nine.
another use of this negative question is asked out of Christ deed, Lycia the seventeenth chapter, Were there not ten cleansed? he marveled what was become of the other nine.
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There was one that boasted of that he had not, that was the false Prophet that said to Michaiah, in the first book of Kings the twenty second chapter, It is impossible that the spirit of the Lord shauld goe from me to thee:
There was one that boasted of that he had not, that was the false Prophet that said to Michaiah, in the First book of Kings the twenty second chapter, It is impossible that the Spirit of the Lord shauld go from me to thee:
And in the first epistle to the Corinthians, the seventh chapter, there is one that with more modesty and coldnesse saith, I think I have the spirit of God, and he had it indeed:
And in the First epistle to the Corinthians, the seventh chapter, there is one that with more modesty and coldness Says, I think I have the Spirit of God, and he had it indeed:
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And Caiaphas that understood as little as any, as if he only understood all, said, Vos planè nihil intelligitis, John the eleventh chapter, and the fourty ninth verse.
And Caiaphas that understood as little as any, as if he only understood all, said, Vos planè nihil intelligitis, John the eleventh chapter, and the fourty ninth verse.
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of which it is said here, Their eyes were opened, Luke the twenty fourth chapter and the thirty first verse, that is, oculi mentis, Ephesians the first chapter and the eighteenth verse.
of which it is said Here, Their eyes were opened, Lycia the twenty fourth chapter and the thirty First verse, that is, oculi mentis, Ephesians the First chapter and the eighteenth verse.
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Thirdly, the heart, as Lydia's heart was opened by the Lord, Acts the sixteenth chapter: Many are present, but hear not attentively what is said; others hear, but understand not;
Thirdly, the heart, as Lydia's heart was opened by the Lord, Acts the sixteenth chapter: Many Are present, but hear not attentively what is said; Others hear, but understand not;
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for the property of Gods word is, to pierce to the heart and marrow, And to the dividing of the soul, Hebrews the fourth chapter and the twelfth verse:
for the property of God's word is, to pierce to the heart and marrow, And to the dividing of the soul, Hebrews the fourth chapter and the twelfth verse:
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And this is the service wich God rejects, Isaiah the twenty ninth chapter and the thirteenth verse, Matthew the fifteench chapter and the eighth verse, populus labiis me honerat; so if either we bring our eares alone,
And this is the service which God rejects, Isaiah the twenty ninth chapter and the thirteenth verse, Matthew the fifteench chapter and the eighth verse, populus labiis me honerat; so if either we bring our ears alone,
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For the profitable hearer is he that with an honest and good heart receiveth the word of God, Which is the immortall seed, that bringeth forth much fruit, Luke the eighth chapter.
For the profitable hearer is he that with an honest and good heart receives the word of God, Which is the immortal seed, that brings forth much fruit, Lycia the eighth chapter.
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For as there is a fire from the Altar which touched the prophets mouth, Esay the sixt chapter, so fire from Topheth, Isaiah the thirtieth chapter, there are firie tongues, that fell upon the Apostes;
For as there is a fire from the Altar which touched the Prophets Mouth, Isaiah the sixt chapter, so fire from Topheth, Isaiah the thirtieth chapter, there Are firy tongues, that fell upon the Apostles;
and Christs words being spirituall, doe warm the hearts of the hearers, & the Scriptures being inspired by the spirit of God, cannot but work this heat in mens hearts, besides, God saith of his word, Jeremiah the twenty third chapter,
and Christ words being spiritual, do warm the hearts of the hearers, & the Scriptures being inspired by the Spirit of God, cannot but work this heat in men's hearts, beside, God Says of his word, Jeremiah the twenty third chapter,
and of the Gospel which Christ preached, he saith, 〈 ◊ 〉 mittere in terram, & quod volo misi ut ardeat, Luke the twelfth chapter and the fourty ninth verse,
and of the Gospel which christ preached, he Says, 〈 ◊ 〉 mittere in terram, & quod volo misi ut Ardeat, Lycia the twelfth chapter and the fourty ninth verse,
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and after his ascention he gave order that the firie tongues should come upon the Apostles, that their word might be a firie word, that might kindle in the hearts of the hearers.
and After his Ascension he gave order that the firy tongues should come upon the Apostles, that their word might be a firy word, that might kindle in the hearts of the hearers.
therefore the Prophet compares his preaching to melting and founding, Jeremiah the sixt chapter, where he complains, the bellowes are burnt, the lead is consumed in the fire, the Founder melteth in vain,
Therefore the Prophet compares his preaching to melting and founding, Jeremiah the sixt chapter, where he complains, the bellows Are burned, the led is consumed in the fire, the Founder melts in vain,
The preaching of the word is like the striking of fire, for unless there be tinder to receive the sparks, it is to no purpose, how 〈 ◊ 〉 soever ye strike fire;
The preaching of the word is like the striking of fire, for unless there be tinder to receive the sparks, it is to no purpose, how 〈 ◊ 〉 soever you strike fire;
Oile is combustible, and we must pray that our hearts may be annointed with the oyle of Gods spirit, in the first epistle of St. John, the second chapter:
Oil is combustible, and we must pray that our hearts may be anointed with the oil of God's Spirit, in the First epistle of Saint John, the second chapter:
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But Christ did not only speak, but also open the Scriptures, that is, the words which he spake, were not vain words, or the words of the east winde, Job the fifteenth chapter.
But christ did not only speak, but also open the Scriptures, that is, the words which he spoke, were not vain words, or the words of the east wind, Job the fifteenth chapter.
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He that will open the Scriptures must be like Apollo, who spake fervently, and taught exactly, diligently, the things which pertained to the Lord, Acts the eighteenth chapter and the twenty fifth verse:
He that will open the Scriptures must be like Apollo, who spoke fervently, and taught exactly, diligently, the things which pertained to the Lord, Acts the eighteenth chapter and the twenty fifth verse:
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The Prophet asketh not only whom he shall teach, but whom he shall teach to understand? not only quem 〈 ◊ 〉, but quem 〈 ◊ 〉 scientiam? Isaiah the twenty eighth chapter and the ninth verse:
The Prophet asks not only whom he shall teach, but whom he shall teach to understand? not only Whom 〈 ◊ 〉, but Whom 〈 ◊ 〉 scientiam? Isaiah the twenty eighth chapter and the ninth verse:
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Therefore Christ promiseth to his Apostles not only a mouth, but wisedome, Dabo vobis 〈 ◊ 〉 & saplentiam, Luke the twenty first chapter and the fifteenth verse;
Therefore christ promises to his Apostles not only a Mouth, but Wisdom, Dabo vobis 〈 ◊ 〉 & saplentiam, Lycia the twenty First chapter and the fifteenth verse;
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and openeth the Scriptures with the key of knowledge, and of David; and the hearer prepares himself, by receiving direction of Gods Spirit, to enlighten his understanding,
and Openeth the Scriptures with the key of knowledge, and of David; and the hearer prepares himself, by receiving direction of God's Spirit, to enlighten his understanding,
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Comfort, when it is rent in two pieces, Joel the second chapter. Compunction, when it is pricked only, Acts the second chapter. The first is the perfection.
Comfort, when it is rend in two Pieces, Joel the second chapter. Compunction, when it is pricked only, Acts the second chapter. The First is the perfection.
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That which is recorded of Josiah, at the hearing of the Law, in the second of Chronicles, the 34. chapter and the 27. verse, Liquefactum est cor Josia; this melting is the highest degree.
That which is recorded of Josiah, At the hearing of the Law, in the second of Chronicles, the 34. chapter and the 27. verse, Liquefactum est cor Josia; this melting is the highest degree.
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WHICH words (And have all been made to drink of one spirit) cannot have any other reference but to the Sacrament of the Body & Blood of Christ, which he calls the Cup of blessing, the 1. to the Corinthians the 10. chapter.
WHICH words (And have all been made to drink of one Spirit) cannot have any other Referente but to the Sacrament of the Body & Blood of christ, which he calls the Cup of blessing, the 1. to the Corinthians the 10. chapter.
First to perswade Christians to cleanness of life, which he doth, in the first to the Corinthians the tenth chapter, Ye cannot be partakers of the Lords table, and the table of Devils.
First to persuade Christians to cleanness of life, which he does, in the First to the Corinthians the tenth chapter, You cannot be partakers of the lords table, and the table of Devils.
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Secondly, bending him self here against Schismes and contentions that were amongst the Corinthians, he takes another argument from the nature of this Sacrament, to exhort them to the unity of the spirit;
Secondly, bending him self Here against Schisms and contentions that were among the Corinthians, he Takes Another argument from the nature of this Sacrament, to exhort them to the unity of the Spirit;
that for as much as they all are partakers of one Sacrament, and drank all of one spirit, therefore they should seek to be at unity and concord with themselves:
that for as much as they all Are partakers of one Sacrament, and drank all of one Spirit, Therefore they should seek to be At unity and concord with themselves:
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and we see an example of this kinde of argument, in the ninth chapter of Luke, where the Disciples say, Master, we saw one cast out Devils in thy name,
and we see an Exampl of this kind of argument, in the ninth chapter of Lycia, where the Disciples say, Master, we saw one cast out Devils in thy name,
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To perswade unto unity and love, nothing is more effectuall than the consideration of the naturall body, which although it have many members, diverse in quality, situation, and use;
To persuade unto unity and love, nothing is more effectual than the consideration of the natural body, which although it have many members, diverse in quality, situation, and use;
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therefore they are all one body, and consequently should live in unity one with another. In regard of which unity, which the body hath not only with Christ her head,
Therefore they Are all one body, and consequently should live in unity one with Another. In regard of which unity, which the body hath not only with christ her head,
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but with the members among themselves, the Apostle calleth the body Christ, in the first to the Corinthians, the twelfth chapter and the twelfth verse.
but with the members among themselves, the Apostle calls the body christ, in the First to the Corinthians, the twelfth chapter and the twelfth verse.
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so as withall baptisme and drinking is required, that is, our incorporation into the body of Christ, which is his Church, is both by the spirit and by baptisme.
so as withal Baptism and drinking is required, that is, our incorporation into the body of christ, which is his Church, is both by the Spirit and by Baptism.
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First, For the necessity of our incorporation, whereas the Psalmist saith, Psalm the eighty ninth, God hath not made all men for nought, we must first set down this, that there is a necessity that some should be faved;
First, For the necessity of our incorporation, whereas the Psalmist Says, Psalm the eighty ninth, God hath not made all men for nought, we must First Set down this, that there is a necessity that Some should be faved;
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for it falls not into a man that is wise to doe any thing in vain, much less may we think that God, the fountain of wisedome, will suffer all men to perish;
for it falls not into a man that is wise to do any thing in vain, much less may we think that God, the fountain of Wisdom, will suffer all men to perish;
When Christ saw the multitude, he had compassion on them, because they were dispersed & scattered abroad as sheep having no Shepheard, Matthew the ninth chapter and the thirty sixt verse;
When christ saw the multitude, he had compassion on them, Because they were dispersed & scattered abroad as sheep having no Shepherd, Matthew the ninth chapter and the thirty sixt verse;
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and not only so, but Christ did that, that he might gather together in one, the Children of God which were scattered, John the eleventh chapter and the fifty second verse.
and not only so, but christ did that, that he might gather together in one, the Children of God which were scattered, John the eleventh chapter and the fifty second verse.
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for that is the difference that the Apostle makes between Adam and Christ, in the first to the Corinthians the fifteenth chapter, The first man, Adam, was made a living soul,
for that is the difference that the Apostle makes between Adam and christ, in the First to the Corinthians the fifteenth chapter, The First man, Adam, was made a living soul,
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This is a mysticall incorporation, and is spiritually to be conceived, and the union between Christ and his mystically body is so straight, that speaking of it, he saith, Acts the ninth chapter, Why persecutest thou me? and the Apostle understanding the Church, calleth it Christ, in the first to the Corinthians, the twelfth chapter and the twelfth verse;
This is a mystical incorporation, and is spiritually to be conceived, and the Union between christ and his mystically body is so straight, that speaking of it, he Says, Acts the ninth chapter, Why Persecutest thou me? and the Apostle understanding the Church, calls it christ, in the First to the Corinthians, the twelfth chapter and the twelfth verse;
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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.
and as members of his body, do live by his Spirit working in them. Secondly, This incorporation Stands of two points, First, of generation: Secondly, of nourishment.
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;
Then being, as it were, begotten and Ingrafted into the body, he must be nourished and fed, that so he may continue in that estate, he must as a new born 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;
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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;
which appears hereby to be great, in that albeit these elements of water, and bred and wine be weak and beggarly elements, Galatians the fourth chapter and the ninth verse;
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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:
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 signify 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.
then we must receive bred and wine in the lords Supper, to confirm our Says in the body and blood of christ, whereby we Are sealed unto Eternal life.
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.
Now the mediation of these elements Are no less necessary to preserve and keep us as lively members of the mystical body of christ, than bred and wine Are to maintain natural life.
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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:
The People whom Saul commanded to 〈 ◊ 〉 no bred, were so 〈 ◊ 〉 with fasting, that their soul was ready to go out of them, the First book of Samuel the nineteenth chapter:
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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:
Therefore when David and his men were hungry and 〈 ◊ 〉 and thirsty in the Wilderness, Barzillai and Others Come and borough provision, the second book of Samuel the seventeenth chapter, and the twenty ninth verse:
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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:
And that both parts of the Sacrament was administered to all sorts, appears by D. Aropagita, and as the Apostle faith, We Are all partakers of one bred, the First epistle to the Corinthians the tenth chapter and the seventeenth verse, he does not excluse the other part:
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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.
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.
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, Except a man be born again of water;
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, Except a man be born again of water;
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If we drink the blood of Christ, we shall drink the spirit of life, which it gives, and so shall we live by him, John the sixt chapter and the fifty seventh verse;
If we drink the blood of christ, we shall drink the Spirit of life, which it gives, and so shall we live by him, John the sixt chapter and the fifty seventh verse;
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But if we come non sitientes omnino without any sense of our own want, or come only with a form of Godlinesse, the second epistle to Timothy the third chapter and the fift verse;
But if we come non sitientes Omnino without any sense of our own want, or come only with a from of Godliness, the second epistle to Timothy the third chapter and the fift verse;
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And to this we may add, as a reason of our unprofitable drinking, how can we 〈 ◊ 〉 the spirit, seeing we sow only to the flesh, Galatians the 〈 ◊ 〉 chapter.
And to this we may add, as a reason of our unprofitable drinking, how can we 〈 ◊ 〉 the Spirit, seeing we sow only to the Flesh, Galatians the 〈 ◊ 〉 chapter.
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First, He that having drunk findes in his soul a comfortable anointment, the first epistle of John the second chapter, the seal of the spirit, Ephesians the first chapter and the thirteenth verse,
First, He that having drunk finds in his soul a comfortable anointment, the First epistle of John the second chapter, the seal of the Spirit, Ephesians the First chapter and the thirteenth verse,
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we must see if we can finde sanctificationis spiritum, the second epistle to the Thessalonians the second chapter and the fruits of the spirit wrought in us after we have drunk, Galatians the fift chapter and the twenty second verse,
we must see if we can find sanctificationis spiritum, the second epistle to the Thessalonians the second chapter and the fruits of the Spirit wrought in us After we have drunk, Galatians the fift chapter and the twenty second verse,
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Thus we see the Apostle in this place, against the spirit that lusteth after envy and contention, James the fourth chapter, useth the Sacrament of unity, to perswade men to unity and love;
Thus we see the Apostle in this place, against the Spirit that Lusteth After envy and contention, James the fourth chapter, uses the Sacrament of unity, to persuade men to unity and love;
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and against the unclean spirit, he useth the Sacrament of cleannesse, as, in the first epistle to the Corinthians the sixt chapter, Shall I take the members of Christ and make them the members of an Harlot?
and against the unclean Spirit, he uses the Sacrament of cleanness, as, in the First epistle to the Corinthians the sixt chapter, Shall I take the members of christ and make them the members of an Harlot?
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in which respect the Apostle saith, in the second epistle to Timothy the fourth chapter, There is laid up for me a crown of righteousnesse, which the Lord, the just judge, shall render to me;
in which respect the Apostle Says, in the second epistle to Timothy the fourth chapter, There is laid up for me a crown of righteousness, which the Lord, the just judge, shall render to me;
and hence the Prophet is bold to challenge God with his promise, Psalme the hundred and nineteenth, Perform thy promise, wherein thou hast caused me to put my trust, and therefore Augustine saith;
and hence the Prophet is bold to challenge God with his promise, Psalm the hundred and nineteenth, Perform thy promise, wherein thou hast caused me to put my trust, and Therefore Augustine Says;
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Redde quod non accepisti, sed quod premisisti. Promises doe affect two wayes, because they stand upon two points; First, The party promising: Secondly, The thing promised.
Red quod non accepisti, sed quod premisisti. Promises doe affect two ways, Because they stand upon two points; First, The party promising: Secondly, The thing promised.
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:
for he is Deus mentiri nesciens, Titus the First chapter, he cannot lie: And for his power and ability, Apud Eum non erit impossibile omne verbum, Lycia the First chapter:
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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, NONLATINALPHABET Secondly, For the thing promised:
And for his willingness the Angels testify of it, that there is in God good milk towards men; even the same which he hears to christ his own Son, of whom he 〈 ◊ 〉 from heaven, in the third chapter of Lycia, This is my 〈 ◊ 〉 Son, Secondly, For the thing promised:
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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.
For we 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.
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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;
Thirdly, It is a precious promise in this respect, Because our blessedness Here promised, Stands, not only in having our Sins forgiven, or in being made righteous;
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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;
but it Stands herein, that we shall be made partakers of the Divine nature, and enjoy those things 〈 ◊ 〉 eye both not seen, etc. in the First epistle to the 〈 ◊ 〉, the second chapter and the third verse;
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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 〈 ◊ 〉:
That as we Are Subject to sickness, death, and all Crosses, by being partakers of the nature of the First Adam; so we shall be partakers of glory, joy and 〈 ◊ 〉:
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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.
As we partake of the misery's 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.
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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;
Of worms 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;
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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.
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 Eternal life, to know thee and jesus christ.
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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;
for albeit christ were man, yet it pleased God, that the fullness of the God head should dwell in him bodily, colossians the second chapter and the ninth verse;
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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.
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 Saint John, the fourth chapter and the thirieenth verse.
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so the Apostle disputes, in the second epistle to the Corinthians, the seventh chapter and the first verse, seeing me have so great promises, let us cleanse our selves;
so the Apostle disputes, in the second epistle to the Corinthians, the seventh chapter and the First verse, seeing me have so great promises, let us cleanse our selves;
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for the Divine effence is incorruptible, and it is impossible that corruption should inherit incorruption, the first epistle to the Corinthians the fifteenth chapter:
for the Divine essence is incorruptible, and it is impossible that corruption should inherit incorruption, the First epistle to the Corinthians the fifteenth chapter:
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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.
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.
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So saith the Apostle here, agreeing with St. James in his first chapter and the fourt• … verse, Every man is tempted, when he is 〈 … 〉 drawn 〈 … 〉 own lust.
So Says the Apostle Here, agreeing with Saint James in his First chapter and the fourt• … verse, Every man is tempted, when he is 〈 … 〉 drawn 〈 … 〉 own lust.
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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.
So Saint Peter Says, and the First epistle of John and the second chapter, There is nothing in the world but Concupiscence oculorum & carnis; and Saint Paul Says, They that will be rich in this world, fallen into many foolish and noisome Lustiest, the First epistle to Timothy, the sixt chapter.
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There are NONLATINALPHABET, 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;
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;
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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;
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 sin;
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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;
as in the First epistle to the Corinthians the fift chapter, A little levan makes sour the Whole lump, they that will not avoid it, Are Servants of corruption, the second epistle of Peter the second chapter;
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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.
for as Micah 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.
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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.
Therefore, in Psalm the hundred and nineteenth, the Prophet Prayeth, Turn away mine eyes: So for occasions, Proverbs the fift chapter, Come not near the harlots house.
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Ad hoc ipsum verò vos, omni praeterea collato studio, adjicite fidei vestrae virtutem, &c. 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;
Ad hoc ipsum verò vos, omni praeterea collato study, adjicite fidei Vestrae virtutem, etc. 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;
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,
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 holiness in the Fear of God, The cause of so many dissensions in the world is,
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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;
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 shortness of life, draws this conclusion, that men should use the world as if they used it not;
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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;
So from the same, there Are Another sort that conclude thus, Seeing we must die to morrow, let us eat and drink, the First epistle to the Corinthians and the fifteenth chapter;
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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, NONLATINALPHABET,
but this is that a man uses, when he makes it seasonable Diligentia; when a man having day before him, he does not put off till the end,,
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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.
Our Saviour christ, by crying often Watch and pray, Mark the thirteenth chapter, Take heed, Lycia the thirteenth chapter, Strive to enter into the straight gate, Matthew the seventh chapter, Labour not for the meat that Perishes, John the sixt chapter, calling Entrance into life, as hard as for a camel to pass through the eye of a needle, Luke the sixteenth chapter, shows, men may not think but it requires all diligence and contention.
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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:
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:
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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.
so the divine Spirit is not one alone, but as the ancient Father's define the eleventh verse of the seventh chapter of Isaiah, and the fourth chapter of the Apocalypse.
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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;
As the other Are our Union with God's nature, which Are usually compared to those eight steps, in Ezekielem the Fortieth chapter, from the thirty First to the fourty First verse, they Are our assents, whereby we approach to the Altar;
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;
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;
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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.
He that will come to God must believe, Hebrews the eleventh chapter; but that is nothing without love, 1 Cor. 13. Love is the bound of perfection, colossians the third chapter, Above all have love, which is the chain of perfection.
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:
It is the same Signen that, Hebrews eleventh chapter and the fourth verse, showed it self in Moses, when he refused to be the son of Pharaohs daughter:
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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;
And U^de, in the twentieth verse, Says, If it be true faith, it is fides sanctificans. So they all agree, Paul Says, Faith must work righteousness; Peter, It must bring virtue in by the hand;
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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;
but a Choir 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;
Which power of working is called by Peter NONLATINALPHABET, 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:
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:
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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:
but when he joined with his faith virtue, then that was fulfilled, Lycia the twenty fourth chapter and the fourty ninth verse, He is endued with power from above, Induemini virtute ex alto:
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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.
As there is Modica sides, Matthew the fourteenth chapter and the thirty First verse; so Modica virtus, Apocalypse the third chapter and the eighth verse.
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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,
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,
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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:
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:
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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;
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 weakness of our nature, he added virtue;
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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:
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:
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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:
Therefore Proverbs the twenty third chapter and the fourth verse, Cease from thy Wisdom; And in Ecclefiastes the seventh chapter, Be not Nimium just us: Knowledge is a key, Lycia the eleventh chapter and the fifty second verse:
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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.
And a Choir 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:
It is that which the Apostle calls, the inward anointing, in the First epistle of John the second chapter and the twentieth verse, which gives a sweet savour and sent to God:
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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;
As there is Prudence carnis, Romans the eighth chapter and the sixth verse, and Prudence Seculi, in the 〈 ◊ 〉 epistle to the Corinthians, the third chapter and the nineteenth verse;
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and all you doe may be NONLATINALPHABET, Romans the twelfth chapter, we must add this knowledge. Knowledge is lame without power, and power is blinde without knowledge;
and all you do may be, Romans the twelfth chapter, we must add this knowledge. Knowledge is lame without power, and power is blind without knowledge;
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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 in the thirty third chapter of Deuteronomy and the eighth verse, First Thummim, and then Urim. jesus began to do and teach, Acts the First chapter and the First verse, that is the touchstone of knowledge,
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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;
as christ Says, If any man will do 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;
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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.
for there Are Some that Are always 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.
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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 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,
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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.
but he tells us, knowledge must go down to our fouls, and then proceed to godliness, which we Are taught in our conformity to our Saviors Exampl, of whom the Apostle Says, Ephesians the fourth chapter and the ninth verse, He that ascended, the same is he that descended First.
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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.
For the justifying of 〈 ◊ 〉 order in respect of the consequence this hath with the former, there Are three Causes why he brings in temperance next After knowledge.
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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 〈 ◊ 〉,
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 〈 ◊ 〉,
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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;
Therefore the Apostles counsel to young men is, in the second epistle of Timothy the second chapter and the twenty second verse, Fly the Lustiest of youth;
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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:
For in the beginning this corrupter of the world sought to draw our Parents away from their duty, by a bait he showed them, bonum delectabile, that was the goodly fruit, so fair to behold:
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.
as it is in the second epistle to the Corinthians and the eight chapter, if we make our selves debtors to the Flesh so Far, Romans the eighth chapter, A man that cannot refrain his appetite, he is like a city broken down and without walls, Pro 25. 28.
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therefore it is called NONLATINALPHABET, 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,
Therefore it is called, Hebrews the twelfth chapter, sin is so pleasant, that if concupiscence be not weaned, there is no child Desires the mother's breast more than it Desires sin, Psalm the hundred thirty First and the second verse, men being in this case, and add Drunkenness to thirst, Deuteronomy the twenty ninth chapter and the nineteenth verse,
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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,
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,
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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;
the eye Lusteth for fair apparel, as Lycia the sixteenth chapter, to be clothed in purple, for that is a hait of 〈 ◊ 〉 as achan, when he saw the Babylonish garment, desired it, Joshua the seventh chapter;
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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;
So also the eye delights in bedding and furniture for houses, as Jer the twenty second chapter and the fourteenth verse, to have it shine with Cedar, to lie on Beds of Ivory, Amos the sixt chapter and the fourth verse;
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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,
not to be able to want them, if we make necessary Lustiest of them, so as we must have our Lustiest satisfied though it cannot be without sin, we bring our selves under the power,
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 carnall and are not spirituall:
for they that take care to fulfil the Lustiest of the Flesh, Romans the thirteenth chapter, do make their bellies their God, the thirteenth chapter of the epistle to the Philippians, and mind earthly things, such Are carnal and Are not spiritual:
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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,
To Temperance he exhorts to add Patience, the First voice of this choir, which the Apostle reckons among the fruits of the Spirit, Galatians the fift chapter and the twenty third verse,
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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.
Therefore 〈 ◊ 〉 is a virtue necessarily required in the faithful, the sixteenth chapter of the Proverbs, and the Nineteenth chapter of the Revelations; Haec est sides & patientia Sanctorum.
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as Romans the twelfth chapter, bee patient in tribulation, a virtue that becommeth Saints, Apocalys the ninteenth chapter, haec est fides & patientia Sanctorum.
as Romans the twelfth chapter, be patient in tribulation, a virtue that becomes Saints, Apocalypse the Nineteenth chapter, haec est fides & patientia Sanctorum.
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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.
and Therefore God is feign to send them Crosses while they live, which must be born patiently, as micah the seventh chapter, portabo iram Domini, quia peccavi.
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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.
If men reproach you, as David was, to bear it as he did, the second of Samuel and the sixteenth chapter, to endure the spoiling of our goods, as Hebrews the twelfth chapter.
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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.
In such cases it is the perfection of the Saints while they live Here, to possess their Souls with Patience, as it is in Saint Lycia the one and Twentieth chapter.
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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 the use the Apostle makes of this virtue, patience is needful, for the avoiding of corruption, Give not place to the devil, by suffering the Sun to go 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 men in their impatience utter the corruption of their hearts, Micah the seventh chapter. Secondly, It makes them like God, as John the third chapter and the First verse;
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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.
but videt rubum ardentem: Even so now the faithful shall drink deadly poison, and it shall not hurt them, as christ promises, Mark the sixteenth chapter, that is, the evil tongues of the wicked, which Are as the poison of Asps, as Psalm the hundred and Fortieth.
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Tolerantiae pietatem, pietati verò fraternum amorem, fraterno verò amori charitatem. IN the first of these three verses, the Apostle makes his first conjunction of Faith;
Tolerantiae pietatem, pietati verò Fraternum amorem, fraterno verò amori charitatem. IN the First of these three Verses, the Apostle makes his First conjunction of Faith;
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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:
Teaching, that as we must be of a found 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:
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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.
yet if he look higher to the great and precious promises, of being partaker of the divine nature, his moral Virtues cannot raise him up so high as those Virtues of Christianity, that must do that.
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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 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.
And for them that stop At the moral duties of the second Table, and content themselves with a showing Religion by theological Virtues, If any man seem to be religious 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.
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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;
Now he comes to the outward man, and shows, That to God, who is above us, is due Godliness; to them that Are near us, that is, Christians and spiritual brothers, that have one Father, Brotherly love; and to them that Are Far off, that is, all men, Charity. Godliness is required in respect of the divine nature;
of whom it is reported, that having this virtue, ibant gaudentes, Acts the fift chapter; having first planted patience, godlinesse follows by good consequence.
of whom it is reported, that having this virtue, John gaudentes, Acts the fift chapter; having First planted patience, godliness follows by good consequence.
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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.
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.
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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,
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 Confessi,
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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:
Which brotherly love, is not to be extended to natural brothers, as Matthew the twelfth chapter, My Brother's and Sisters Are they which hear the word, and keep it:
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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 the First epistle of Peter, the First chapter and the twenty second verse, They that Are faithful, Are called a brotherhood, the second epistle of Peter, the fist chapter;
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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.
but minister not to him, what faith and godliness 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.
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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.
The Apostle Says, 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.
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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;
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;
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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;
For the verse it self, it is the prophets speech in the person of the city of Jerusalem, lamenting the misery's that happened At the death of Josiah; but by the Rule of reciprocation, whereby that which is said of the members, may be applied 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.
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.
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,
Therefore Isaacs sacrifice, Josephs selling by his brothers, and Davids betraying, who were particular members of the Church, were types and figures of Christ being slave, sold, and betrayed. If the eyes,
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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.
as Out of Egypt have I called my son, that being a place of the deliverance of Israel, God's First born, colossians the eleventh chapter, is applied to christ, Matthew the second chapter.
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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;
Whither 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 endured the like;
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Secondly, the cause of it in these, Where with the Lord hath afflicted me. Upon which follow these three actions: First, to see: Secondly, to consider:
Secondly, the cause of it in these, Where with the Lord hath afflicted me. Upon which follow these three actions: First, to see: Secondly, to Consider:
As is implyed in the first words, which are thus read, Nonne ad vos pertinet, for the first point, here is some spectacle to behold, in as much as he directeth his speech to them that passe by the way, Omnes qui transitis viam. When a stay is made, not of one,
As is employed in the First words, which Are thus read, Nonne ad vos pertinet, for the First point, Here is Some spectacle to behold, in as much as he directeth his speech to them that pass by the Way, Omnes qui transitis viam. When a stay is made, not of one,
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and the holy Ghost tells us, that there is no journy so important, nor haste so great, that should hinder us from considering of the sufferings of Christ.
and the holy Ghost tells us, that there is no journey so important, nor haste so great, that should hinder us from considering of the sufferings of christ.
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The grievousnesse of whose suffering we argue not so much from that which is recorded of him, that he did NONLATINALPHABET, Mark the fourteenth chapter and the thirty third verse;
The grievousness of whose suffering we argue not so much from that which is recorded of him, that he did, Mark the fourteenth chapter and the thirty third verse;
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that he was NONLATINALPHABET, Luke the twenty second chapter and the twenty fourth verse; that his soul was NONLATINALPHABET, Matthew the twenty sixt chapter;
that he was, Lycia the twenty second chapter and the twenty fourth verse; that his soul was, Matthew the twenty sixt chapter;
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when a man lying on the cold earth (for then it was cold, so as they were fain to make fire) then to sweat, not tenues sudores, but granos sanguinis: He that considers this, may make a cause of it, that there was never any such sorrow or sweat.
when a man lying on the cold earth (for then it was cold, so as they were fain to make fire) then to sweat, not tenues sudores, but granos Blood: He that considers this, may make a cause of it, that there was never any such sorrow or sweat.
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there was a sequestration, whereby the influence of his divinity was restrained from his humanity, whereupon ensued that cry, My God, why hast thou for saken me? there was never the like cry.
there was a sequestration, whereby the influence of his divinity was restrained from his humanity, whereupon ensued that cry, My God, why hast thou for saken me? there was never the like cry.
Thirdly, From the party that complaineth, we may argue, there was never the like sorrow: A little thing done to a person of great excellencie, doth aggravate the matter;
Thirdly, From the party that Complaineth, we may argue, there was never the like sorrow: A little thing done to a person of great excellency, does aggravate the matter;
as christen in his displeasure, this is not don in his mercifull chastisement, but in his wrathfull displeasure, in die furoris ejus, nay his colour was red.
as christen in his displeasure, this is not dONE in his merciful chastisement, but in his wrathful displeasure, in die Furoris His, nay his colour was read.
When God is angry, or punisheth grievously, it is for some grievous sinne, and is for some notable sinne, of which it may be said non sicut, had our Saviour deserved the wrath of God in such manner.
When God is angry, or Punisheth grievously, it is for Some grievous sin, and is for Some notable sin, of which it may be said non sicut, had our Saviour deserved the wrath of God in such manner.
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Why then did he suffer? It was foretold, The Messias should be stain, Daniel the ninth chapter and the twenty fist verse, not for himself, but for others.
Why then did he suffer? It was foretold, The Messias should be stain, daniel the ninth chapter and the twenty fist verse, not for himself, but for Others.
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therefore he was wounded for our sinnes, By his stripes we are healed; Posuit Deus super eum iniquitates omnes nostras, Isaiah the fifty third chapter.
Therefore he was wounded for our Sins, By his stripes we Are healed; He placed Deus super Eum Iniquities omnes nostras, Isaiah the fifty third chapter.
but, as it followeth, recogitate: think on him again and again, what great things he suffered, what comfort he was bereft of, He that had suffered was the sonne of God, Hebrews the second chapter, and he suffered for us.
but, as it follows, recogitate: think on him again and again, what great things he suffered, what Comfort he was bereft of, He that had suffered was the son of God, Hebrews the second chapter, and he suffered for us.
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and this he did to make us consider his love, Si fuerit amor sicut. But in regard of the benefit that comes to us, his death is our restament, whereby we come to an inheritance;
and this he did to make us Consider his love, Si fuerit amor sicut. But in regard of the benefit that comes to us, his death is our restament, whereby we come to an inheritance;
Nam eratis velut oves errantes: sed nunc convertistis vos ad Pastorem & Curatorem animarum vestrarum. WHICH words present to us, First, the Christians, to whom the Apostle wrote this Epistle,
Nam eratis velut Owes errands: sed nunc convertistis vos ad Pastorem & Curatorem animarum vestrarum. WHICH words present to us, First, the Christians, to whom the Apostle wrote this Epistle,
and consequently our selves under the term of Sheep. Secondly, our Saviour Christ, who is the pastor and Shepheard, as he affirms of himself, John the tenth chapter, I am the true Shepheard.
and consequently our selves under the term of Sheep. Secondly, our Saviour christ, who is the pastor and Shepherd, as he affirms of himself, John the tenth chapter, I am the true Shepherd.
whereof, besides the application which the Apostle makes of it here, we have a plain exposition, in Ezekiel the thirty fourth chapter, & hae omnes homines sant.
whereof, beside the application which the Apostle makes of it Here, we have a plain exposition, in Ezekielem the thirty fourth chapter, & hae omnes homines sant.
The first of Plants, Thereby Christ chuseth the Vine: The second of Living Creatures, sheep. They are both, Psalm the eightieth, Thou hast brought a Vine out of Egypt;
The First of Plants, Thereby christ chooseth the Vine: The second of Living Creatures, sheep. They Are both, Psalm the eightieth, Thou hast brought a Vine out of Egypt;
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So that if there be a Theef and Wolf quem 〈 ◊ 〉, there must be some body ad quem confugere debent. If the Wolfe doe disgregare and 〈 ◊ 〉, there must be one that will congregare Oves. If to be scattered be a misery, the remedie against that is, to be in the unity of a flock;
So that if there be a Thief and Wolf Whom 〈 ◊ 〉, there must be Some body ad Whom confugere debent. If the Wolf do disgregare and 〈 ◊ 〉, there must be one that will Congregare Owes. If to be scattered be a misery, the remedy against that is, to be in the unity of a flock;
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And in the first book of Kings, the twenty second chapter, Ahab being slain, the People of Israel, are amazed, 〈 ◊ 〉 Sheep wandring on the waters without a Shepheard:
And in the First book of Kings, the twenty second chapter, Ahab being slave, the People of Israel, Are amazed, 〈 ◊ 〉 Sheep wandering on the waters without a Shepherd:
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and therefore such temporal Governors are called NONLATINALPHABET, and not only so, but as it followeth, they are Pastores animarum: For seeing men are reasonable Creatures, God forbid but a Magistrate should have a greater regard of men,
and Therefore such temporal Governors Are called, and not only so, but as it follows, they Are Pastors animarum: For seeing men Are reasonable Creatures, God forbid but a Magistrate should have a greater regard of men,
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No shepheard feedeth his flock with himself, as Christ 〈 ◊ 〉 feed us with the preaching of his word, being in his divine nature 〈 ◊ 〉 and with his flesh, in his humane nature.
No shepherd feeds his flock with himself, as christ 〈 ◊ 〉 feed us with the preaching of his word, being in his divine nature 〈 ◊ 〉 and with his Flesh, in his humane nature.
But the Apostle 〈 ◊ 〉 not himself to call him Shepheard, but Bishop. There was in the Church Pastores & Doctores, Ephesians the fourth chapter and the eleventh verse,
But the Apostle 〈 ◊ 〉 not himself to call him Shepherd, but Bishop. There was in the Church Pastors & Doctors, Ephesians the fourth chapter and the eleventh verse,
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Both titles have their ground, in John the twenty first chapter and the sixteenth verse, where Christ saith to Peter, NONLATINALPHABET the one word signifies to feed, the other to governe: So there are pastores, NONLATINALPHABET and NONLATINALPHABET.
Both titles have their ground, in John the twenty First chapter and the sixteenth verse, where christ Says to Peter, the one word signifies to feed, the other to govern: So there Are Pastors, and.
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Therefore it is said of such, Hebrews the thirteenth chapter Vigilant pro animabus vestris; unlike those of whom, Isaiah the fifty six chapter, Their shepheards lye a sleep,
Therefore it is said of such, Hebrews the thirteenth chapter Vigilant Pro Spirits vestris; unlike those of whom, Isaiah the fifty six chapter, Their shepherds lie a sleep,
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as Proverbs the fourteenth chapter, Nonne oves errant, quia operant 〈 ◊ 〉? That straying is set forth in the riotous young man, Luke the fifteenth chapter;
as Proverbs the fourteenth chapter, Nonne Owes errant, quia operant 〈 ◊ 〉? That straying is Set forth in the riotous young man, Lycia the fifteenth chapter;
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They that stray are such as commit sinne with greedinesse, Ephesians the fourth chapter, that is, not by the negligence of such as are set over us, but by our own corruption.
They that stray Are such as commit sin with greediness, Ephesians the fourth chapter, that is, not by the negligence of such as Are Set over us, but by our own corruption.
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So we preach ne erretis. We say as the Angel did to Sarai her maid Agar, Remember whence thou commest and whither thou goest, Genesis the sixteenth chapter:
So we preach ne erretis. We say as the Angel did to Sarai her maid Agar, remember whence thou Comest and whither thou goest, Genesis the sixteenth chapter:
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Therefore the Disciples, when others went astray, said to Christ, John the sixt chapter, Whether should we goe away? that is, we say not to forsake the fellowship of the Church,
Therefore the Disciples, when Others went astray, said to christ, John the sixt chapter, Whither should we go away? that is, we say not to forsake the fellowship of the Church,
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.
that is it, where unto the Apostle exhorts them, Acts the third chapter and the nineteenth verse, repent and turn, as Joel 〈 ◊ 〉, Return to the Lord with your Whole heart, Joel the second chapter.
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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.
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.
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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.
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 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,
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,
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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.
and when the chief Shepherd comes, we shall receive the crown of life, which he hath purchased, the First epistle of Peter, the fist chapter, an incorruptible Crown of glory.
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:
Therefore our Saviour makes a commentary on them, verse the twentieth, you shall not see me, that is, you shall weep and lament, but the world shall rejoice:
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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;
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 child;
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;
such is the joy of the Spouse to see christ, Canticles the sixth chapter. Touching Christ love, himself Says, John the fifteenth chapter, Majorem hac charitatem habet nemo;
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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;
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 fullness of joy, Psalm the sixteenth;
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,
though he showed but his back parts, yet it was so glorious a sighed, that they that beheld Moses face, saw the skin shine, Exocus the thirty fourth chapter,
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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:
christ in his corruptible nature being transfigured in the presence of his Disciples, was so glorious, that they desired they might go no more home, Matthew the seventeenth chapter:
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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:
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:
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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:
And not only the Reprobate, but David Says, Psalm the thirty First and the twenry second verse, I said in my haste, I am cast out of thy presence, or fight:
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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.
They that with their bodily eyes beheld christ before his Passion, and After his Resurrection, did not understand it, Lycia the twenty fourth chapter and the eleventh verse.
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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 there is an outward Light, so an inward Light of the mind, into which the Doctrine of the Gospel does shine, the second epistle to the Corinthians the fourth chapter,
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:
There Are things that cannot be seen of the bodily eyes, which we do yet behold and look on with the eye of faith, the second epistle to the Corinthians the fourth chapter:
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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:
But even this spiritual sighed hath also a deceit, as, in the First epistle to the Corinthians, the thirteenth chapter, Now we see through a glass, but then face to face:
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Heavinesse may endure for a night, that is modicum, & non videbitis; but joy commeth in the morning, that is modicum, & videbitis, Psalme the thirtieth.
Heaviness may endure for a night, that is modicum, & non Videbitis; but joy comes in the morning, that is modicum, & Videbitis, Psalm the thirtieth.
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;
Secondly, From the consideration of Christ words, verse the fift, I go my Way, and none 〈 ◊ 〉 me whither I go, that is to be understood, as of the place whither;
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.
For the Use, as christ Says of himself, non Videbitis, and again, modicum, & Videbitis; that is, verse the twentieth, re shall weep and lament, and the world shall rejoice.
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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 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.
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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.
Whither of these sights is better, the Apostle shows 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.
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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.
The godly that have seen christ, shall go to his Father, though through many afflictions, seeing christ Says, After a while you shall not see me, to show that he was mindful of death.
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.
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.
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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.
We go to that Father, which shall give us an inheritance incorruptible, undefiled, and that fades not, the First epistle of Peter, the First chapter.
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Adeo provocantes Deum ad indignationem factis suis, ut irrumperet in eos plaga; donec consistente Pinchaso & judicium exercente, coercita esset plaga illa.
Adeo provocantes God ad indignationem factis suis, ut irrumperet in eos plaga; donec consistente Pinchaso & judicium exercente, coercita esset plaga illa.
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:
And now God hath laid the same axe to the root of our trees, and the same razor to Cut off Some of our number, Isaiah the seventh chapter and the twenty eighth verse:
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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.
Therefore our state being like theirs, while they wandered in the Wilderness, Every thing in the Scriptures be written for our instruction, Romans the fifteenth chapter.
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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,
or by chance, the First book of Samuel, the sixth chapter and the ninth verse. But the very name of plague signifying originally judgement, shows it is no casual thing,
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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 〈 ◊ 〉.
as in the First epistle to the Corinthians, the eleventh chapter, where he Says, They did eat and drink their own judgement, that is, that many were sick among them, and many 〈 ◊ 〉.
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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,
If a Surgeon, physician, or Philosopher, were to give a reason hereof, he will impute the cause to the infection of the air, the putrefaction of the bodies by humours,
David, in that great 〈 ◊ 〉, spoken of in the first book of Chronicles, the twenty first chapter and the thirtieth verse, would have gone to 〈 ◊ 〉, but be found he should not, feared with the Angel:
David, in that great 〈 ◊ 〉, spoken of in the First book of Chronicles, the twenty First chapter and the thirtieth verse, would have gone to 〈 ◊ 〉, but be found he should not, feared with the Angel:
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for there is no 〈 ◊ 〉, but a spirit belongs to it, as Luke the thirteenth chapter and the eleventh verse, a spirit of infirmity. So are we to conceive, that besides natural causes, there is some spiritual, of the sicknesse,
for there is no 〈 ◊ 〉, but a Spirit belongs to it, as Lycia the thirteenth chapter and the eleventh verse, a Spirit of infirmity. So Are we to conceive, that beside natural Causes, there is Some spiritual, of the sickness,
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If it were some outward cause only, it could not be but the plague should stay, 〈 ◊ 〉 there is so great store of means, Jeremiah the eighth chapter, Is there no balme in Gilead:
If it were Some outward cause only, it could not be but the plague should stay, 〈 ◊ 〉 there is so great store of means, Jeremiah the eighth chapter, Is there no balm in Gilead:
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But he saith, Jeremiah the fourty sixt chapter and the eleventh verse, Frustra multiplicas medicanda; sinne being not taken away, physick will doe 〈 ◊ 〉 good.
But he Says, Jeremiah the fourty sixt chapter and the eleventh verse, Frustra multiplicas medicanda; sin being not taken away, physic will do 〈 ◊ 〉 good.
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First, the corruption of manners must be holpen, and then bodily help will follow; Psalm the fourty first, Heal my soul, for I have sinned against thee.
First, the corruption of manners must be helped, and then bodily help will follow; Psalm the fourty First, Heal my soul, for I have sinned against thee.
And that course our Saviour keeps, Matthew the ninth chapter, first he saith, Thy sinne is forgiven; and then, Take up thy bed and walk. These sinnes he calls inventions.
And that course our Saviour keeps, Matthew the ninth chapter, First he Says, Thy sin is forgiven; and then, Take up thy Bed and walk. These Sins he calls Inventions.
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Not when men living otherwise then God 〈 … 〉, I shall have peace, Deuteromie the twenty ninth chapter and the 〈 ◊ 〉 verse, These webbs that we weave our selves,
Not when men living otherwise then God 〈 … 〉, I shall have peace, Deuteronomy the twenty ninth chapter and the 〈 ◊ 〉 verse, These webs that we weave our selves,
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But if we follow our own inventions, we can look for nothing but diseases, quid tibi praecipio, haec 〈 … 〉 Deuteronomie the twelfth chapter, 〈 ◊ 〉 men will be 〈 ◊ 〉 than 〈 ◊ 〉 that was Sauls rebellion;
But if we follow our own Inventions, we can look for nothing but diseases, quid tibi praecipio, haec 〈 … 〉 Deuteronomy the twelfth chapter, 〈 ◊ 〉 men will be 〈 ◊ 〉 than 〈 ◊ 〉 that was Saul's rebellion;
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But what were these inventions? It is said, verse the twenty eighth, They joyned themselves to Baal 〈 ◊ 〉, Numbers the twenty fift chapter, that is, the sinne of whoring and fornication;
But what were these Inventions? It is said, verse the twenty eighth, They joined themselves to Baal 〈 ◊ 〉, Numbers the twenty fift chapter, that is, the sin of whoring and fornication;
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〈 ◊ 〉, as some Writers doe hold, had this Disease, and used not only prayer, but a plaister, by the Prophets direction, Isaiah the fifty eighth chapter.
〈 ◊ 〉, as Some Writers do hold, had this Disease, and used not only prayer, but a plaster, by the prophets direction, Isaiah the fifty eighth chapter.
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that is, in as much as contrary, curantur contrariis viis. If the provoking of Gods anger be the Cause of the plague, the appeasing of it by prayer must be the Remedy.
that is, in as much as contrary, curantur contrariis viis. If the provoking of God's anger be the Cause of the plague, the appeasing of it by prayer must be the Remedy.
And David, in the second book of Samuel, the twenty fourth chapter and the seventeenth verse, fled to this remedy, I have sinned, but these sheep what have they done? And Hezekiah being infected with the plague, turned himself to the wall, Isaiah the thirty eighth chapter:
And David, in the second book of Samuel, the twenty fourth chapter and the seventeenth verse, fled to this remedy, I have sinned, but these sheep what have they done? And Hezekiah being infected with the plague, turned himself to the wall, Isaiah the thirty eighth chapter:
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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.
For, as in the First epistle to the Corinthians and the eleventh chapter, of a woman uncovered, judge whither it be a comely thing to fit still in prayer.
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but that prevailed not, till Phinehas executed vengeance upon the sinne: but the vengeance being performed, by Phinehas, the plague ceased, verse the eighth.
but that prevailed not, till Phinehas executed vengeance upon the sin: but the vengeance being performed, by Phinehas, the plague ceased, verse the eighth.
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;
First, Every man in himself, is to Punish sin, as David smit his heart, in the second book of Samuel, the twenty fift chapter and the twenty fourth verse;
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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.
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.
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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.
If we fail to do 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.
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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.
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.
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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.
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.
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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.
and the word by which all men were corrupted, non Die, and the word whereby all Are restored, Conteret caput Serpentis, which is the word of Promise and of Faith.
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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.
some do 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.
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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 to see the glorious Majesty 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 God's works,
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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;
But Some may demand, What will become of christ and of his Gospel, all this while that we Are meditating of Moses and God's works? I answer, That if Moses did not testify 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;
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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;
But Saint Paul does assure us, Acts the third chapter and the eighteenth verse, that all the prophets, from the beginning of the world, did speak of him;
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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 among all the prophets it is said, We have found him of whom Moses spoke, John the First chapter and the fourty fift verse, even jesus the son of Joseph:
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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,
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 beside, being supernatural,
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 voice and Spirit of God speaking and talking with him to teach him the so things, that is, he must needs come by it by the Eye, that is, by vision,
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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,
For as all Scriptures Come by inspiration, the First of Peter and the First chapter, so 〈 ◊ 〉 this book of Moses, who writ it not of his own private motion,
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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,
If any then shall move that question, Matthew the twenty First chapter and the twenty fift verse, The Doctrine of Moses, whither it is from Heaven or of men? We answer, That it is of God and from Heaven 〈 … 〉 hereby appear,
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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.
Because he was so publicly and manifestly 〈 ◊ 〉 with God, and had often and long company and conference with him, all Israel seeing him to go up to the Lord.
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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 〈 ◊ 〉,
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 〈 ◊ 〉,
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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,
For so Says Moses to his accusers, Numbers the sixteenth chapter, the twenty Eighth and twenty ninth Verses, Hereby you shall know that the Lord hath sent me to speak these words,
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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.
which Miracles, even the Heathen Chronicles do confess to this day. Last of all, Men's writings and books savour of passion and imperfections incident to men.
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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.
For Moses in all the wars 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.
and with all diligence beleeve him, as a Prophet sent from God? especially seeing it is threatned concerning him by name, That whosoever doth not hear him,
and with all diligence believe him, as a Prophet sent from God? especially seeing it is threatened Concerning him by name, That whosoever does not hear him,
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having in the natures and the names a distinction, the one for knowledge, the other for practise, he closeth up the first day with this, So the evening and the morning were the first day;
having in the nature's and the names a distinction, the one for knowledge, the other for practice, he closeth up the First day with this, So the evening and the morning were the First day;
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This is the providence of God for man, who visiteth the earth and watereth it, who prepareth 〈 ◊ 〉 and things needfull for man, Psalm the sixty fift and the ninth verse:
This is the providence of God for man, who Visiteth the earth and Waters it, who Prepareth 〈 ◊ 〉 and things needful for man, Psalm the sixty fift and the ninth verse:
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This first day was the true New-years-day, and the light was the great New-years-gift of the world, the like whereof no Prince no Potentate shall for ever give.
This First day was the true new year's day, and the Light was the great New-years-gift of the world, the like whereof no Prince no Potentate shall for ever give.
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or rest, Leviticus the twenty third chapter and the thirty second verse. Secondly, The partition, by Evening and Morning, whereinto this day is parted.
or rest, Leviticus the twenty third chapter and the thirty second verse. Secondly, The partition, by Evening and Morning, whereinto this day is parted.
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Too curious therefore are they, which will not call the dayes of the weeks, nor call the names of the moneths according as the custom of the Country hath received,
Too curious Therefore Are they, which will not call the days of the weeks, nor call the names of the months according as the custom of the Country hath received,
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yet is there no necessity we should reckon as the Hebrews or Chaldeans, but the order of moneths, of hours, of dayes, may be according to the custom of the Country.
yet is there no necessity we should reckon as the Hebrews or Chaldeans, but the order of months, of hours, of days, may be according to the custom of the Country.
He made the night for the day, not the day for the night, saith Basil: and Job calleth the night 〈 ◊ 〉 mundi. The matter of weight is the day, the evening is but a parenthesis.
He made the night for the day, not the day for the night, Says Basil: and Job calls the night 〈 ◊ 〉 mundi. The matter of weight is the day, the evening is but a parenthesis.
It is a question, doubted by many, Whether the day or night were first? Paul, in the thirteenth chapter to the Romans and the twelfth verse, saith, The night is past, the day is at hand;
It is a question, doubted by many, Whither the day or night were First? Paul, in the thirteenth chapter to the Romans and the twelfth verse, Says, The night is past, the day is At hand;
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But St. Austins opinion is, That the day was first, counting it to the morning of the next day, alledging the thirty eighth chapter of Isaiah and the twelfth verse, From day to night thou wilt make an end of me.
But Saint Austins opinion is, That the day was First, counting it to the morning of the next day, alleging the thirty eighth chapter of Isaiah and the twelfth verse, From day to night thou wilt make an end of me.
All Gods things end in light, then he begins in the morning in the light. The end of the morning is the distinction from the beginning of the evening. Now of the whole.
All God's things end in Light, then he begins in the morning in the Light. The end of the morning is the distinction from the beginning of the evening. Now of the Whole.
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.
God Says At the Institution of the 〈 ◊ 〉, Exodus the twelfth chapter and the second verse, This Monn shall be unto you the beginning of months, it shall be to you the First Monn of the year.
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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 〈 … 〉.
The spiritual 〈 ◊ 〉, 〈 ◊ 〉, 〈 ◊ 〉 of this place, Says, We Are not in 〈 … 〉, 〈 ◊ 〉 may be applied to 〈 ◊ 〉 morning and evening 〈 ◊ 〉, A 〈 … 〉 morning, and 〈 ◊ 〉 At even, the one a 〈 ◊ 〉, thee 〈 … 〉, Numbers the twenty eighth chapter, the fourth and 〈 … 〉.
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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 〈 … 〉.
If a man 〈 … 〉 not according to God's word, it is Because there 〈 ◊ 〉 no 〈 ◊ 〉 in him, 〈 ◊ 〉 the eighth chapter and the twentieth 〈 ◊ 〉 for it is the 〈 ◊ 〉 of God that is 〈 ◊ 〉, that lighteneth our very 〈 … 〉.
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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.
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.
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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.
We Are in the grave in silence and solitariness, but the morning of our resurrection appears 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:
What though Here we suffer Some Crosses? hereafter we shall have endless joy: better is it to have our evening Here and our morning hereafter, than contrariwise:
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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. Here lacketh bonum, the goodnesse:
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. Here lacketh bonum, the Goodness:
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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.
After, David Says, in the hundred fourty eighth Psalm and the second verse, Praise you him in the high places, he Says First Praise him all his Angels.
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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,
This division of the second day, is of things of diverse nature's, Therefore good. Likewise they say, there is no mention of good, Because that was made that day,
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Num 〈 … 〉 is Inf• … 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.
Num 〈 … 〉 is Inf• … 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.
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We say in a Proverb, Sec• … omnia sunt prospera, yet it was said dies secund• … was inf• … stus: But it was Jeroms blemish, who is not to be excused, for who is blamelesse;
We say in a Proverb, Sec• … omnia sunt prospera, yet it was said die secund• … was inf• … stus: But it was Jeroms blemish, who is not to be excused, for who is blameless;
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;
The actium of Goodness is suspended, the number is suspended, till both be perfected, which is After in the third day, in the which day you shall find Goodness twice;
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.
WE have herd of God's decree commanding, and the return executing it, and his censure approving that is made, which, in every days work, is Set down in these three phrases, fiat, erat sic, & bonum erat.
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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 First of the return and execution, And it was so. For the Earth, according to every 〈 ◊ 〉 and title of God's word, fulfilled God's will and brought forth all sorts of herbs,
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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 honesty and moral good, we see it is grateful to the owner or 〈 ◊ 〉 which Laboureth therein, faithfully and gratefully repaying and requiting his 〈 ◊ 〉 and labour thereon.
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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 Oil, Wheat, and all other grain, which Are both for variety and necessity, we receive by God's 〈 ◊ 〉 from the fruit and increase of the earth and trees:
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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.
yet such words as God speaks, do receive such and so great power and Authority from the Speaker or Commander, that of necessity that which is said must needs be done.
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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.
and cause that which he Says, to be most Certainly done? This the reason, that by the virtue and force only of his word, what 〈 … 〉 faith is done and comes to pass.
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;
And though God Says, Let the waters bring forth fowls, it argue not (as Symplicius the Atheist absurdly gathereth) that Here the water is said to be the matter of which the 〈 ◊ 〉 were made;
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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.
and live, and move, comprehending therein all the particular creatures beside Fish or fowl, which either creep or crawl or move in either of these elements, as Frogs, Snakes, Flies, etc.
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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:
But the farther and higher part and region of the air, which is more pure and clear, Are called penetralia 〈 ◊ 〉, which is so free from gross vapours and earthly mists, that no earthly thing can breath or abide therein:
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The breath therefore, being of 〈 ◊ 〉 things the most pure and 〈 … 〉 is called by 〈 … 〉 these things are in their 〈 … 〉 distinct, breath, life, and soul;
The breath Therefore, being of 〈 ◊ 〉 things the most pure and 〈 … 〉 is called by 〈 … 〉 these things Are in their 〈 … 〉 distinct, breath, life, and soul;
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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 〈 ◊ 〉;
Neither is it 〈 ◊ 〉, that Here is added to the soul life, Because it 〈 … 〉 needful 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 〈 ◊ 〉;
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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.
For this sixt 〈 ◊ 〉 work 〈 ◊ 〉 the bringing forth of Beasts and Cattle of all 〈 ◊ 〉 and the bringing in of Mankind into the world, to be Lord and 〈 ◊ 〉 of them and all the rest.
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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:
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:
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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,
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,
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〈 ◊ 〉 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.
〈 ◊ 〉 the virtue of God's word and the power of the Commander, caused the Earth to bring forth all these things, 〈 ◊ 〉 of it 〈 ◊ 〉 it 〈 … 〉 power to do it.
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And lest these savage, wilde, and cruel beasts, should annoy, hurt, or destroy Mankinde, we see the Lord hath provided for us divers wayes, allotting to them only the barren Wildernesse;
And lest these savage, wild, and cruel beasts, should annoy, hurt, or destroy Mankind, we see the Lord hath provided for us diverse ways, allotting to them only the barren Wilderness;
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Which may be known, if we observe the great providence and forecast of the little Ant, his great industry and diligence, in laboring without 〈 ◊ 〉 while the Summer doth last,
Which may be known, if we observe the great providence and forecast of the little Ant, his great industry and diligence, in labouring without 〈 ◊ 〉 while the Summer does last,
Which must teach us this lesson, That if we will have the like praise and commendation of all works, they must be 〈 ◊ 〉 so answerable to Gods will and word in every point,
Which must teach us this Lesson, That if we will have the like praise and commendation of all works, they must be 〈 ◊ 〉 so answerable to God's will and word in every point,
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And if we enquire of the goodnesse of these things particularly, the Wise-man will tell us, 〈 ◊ 〉 the thirty ninth chapter and the thirty fourth verse, Every thing in his time, place,
And if we inquire of the Goodness of these things particularly, the Wiseman will tell us, 〈 ◊ 〉 the thirty ninth chapter and the thirty fourth verse, Every thing in his time, place,
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Wherefore are wilde beasts, which 〈 ◊ 〉 devour one another, and oftentimes kill men? For answer whereto, we must consider, That God made these before sinne was in the world;
Wherefore Are wild beasts, which 〈 ◊ 〉 devour one Another, and oftentimes kill men? For answer whereto, we must Consider, That God made these before sin was in the world;
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so if we be converted to God, 〈 ◊ 〉 his Image again, they will be good and doe us 〈 … 〉, Job the fift chapter, the twenty second and twenty third verses,
so if we be converted to God, 〈 ◊ 〉 his Image again, they will be good and do us 〈 … 〉, Job the fift chapter, the twenty second and twenty third Verses,
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for then the beasts of the forest shall be in league with thee, as they were with Daniel in the Lyons den, Daniel the sixt chapter and the sixteenth verse.
for then the beasts of the forest shall be in league with thee, as they were with daniel in the Lyons den, daniel the sixt chapter and the sixteenth verse.
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THESE words with those that went before, contain that Sentence that was given by God upon the Serpent, whom the Devil, the invisible Serpent, used as an instrument to deceive Adam and Eve; and,
THESE words with those that went before, contain that Sentence that was given by God upon the Serpent, whom the devil, the invisible Serpent, used as an Instrument to deceive Adam and Eve; and,
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the creeping upon his belly, was inflicted as a punishment for his pride, and the feeding upon the dust, hath a correspondencie with his inordinate desire.
the creeping upon his belly, was inflicted as a punishment for his pride, and the feeding upon the dust, hath a correspondency with his inordinate desire.
These three sinnes are necessarily to be considered, that considering how God hath plagued them in the Devil, we should beware that we fall not into the like sinnes.
These three Sins Are necessarily to be considered, that considering how God hath plagued them in the devil, we should beware that we fallen not into the like Sins.
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.
Indeed, as the Wiseman speaks, the curse that is causeless and proceeds from foolish people shall not Light upon a man, Proverbs the twenty sixt chapter and the second verse.
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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:
and the Prophet Says God's 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:
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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.
But if with this we join that which christ adds Concerning the life to come, that is, everlasting fire prepared for the devil and his Angels, Matthew the twenty fift chapter, his curse will appear to be Far more large.
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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.
Cain had no other cause to hate his Brother, and to slay him, but Because his works were righteous and his own evil, in the First epistle of John, the third chapter and the twelfth verse.
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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.
and Therefore against such the Prophet Prayeth, Be not merciful to those that offend of malicious wickedness, Psalm the fifty ninth and the fifth verse, But consume them utterly in thy wrath, that they may perish, verse the thirteenth.
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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:
and we shall see that they Are both rewarded accordingly, as Solomon Says That Pride Goes before dejection, Proverbs the sixteenth chapter and the eighth verse:
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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,
And this is the course of God's justice, as the Wiseman Says in Proverbs the twentieth chapter and the seventeenth verse, The bred that is got by deceit is sweet,
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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,
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,
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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;
But as Johnathan 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;
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Another question is, How this creeping can be a punishment to the Serpent, seeing from the beginning they were created without feet? The solution is, That that which was natural before the fall,
another question is, How this creeping can be a punishment to the Serpent, seeing from the beginning they were created without feet? The solution is, That that which was natural before the fallen,
Another question is, How the third part of this Sentence is verified of the visible Serpent, That he eats dust? For one Prophet saith of him, To the Serpent dust shall be his meat, Isaiah the sixty fift chapter and the twenty fift verse:
another question is, How the third part of this Sentence is verified of the visible Serpent, That he eats dust? For one Prophet Says of him, To the Serpent dust shall be his meat, Isaiah the sixty fift chapter and the twenty fift verse:
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and yet in the Creation Moses recordeth, that the Serpent hath the like food that other Creatures have, of whom God saith, To every beast of the earth, fowl of the aire,
and yet in the Creation Moses recordeth, that the Serpent hath the like food that other Creatures have, of whom God Says, To every beast of the earth, fowl of the air,
for he hath a spiritual brest and belly, he hath a spiritual creeping and feeding. For his moving, we are first to consider the motion as it offereth it self:
for he hath a spiritual breast and belly, he hath a spiritual creeping and feeding. For his moving, we Are First to Consider the motion as it Offereth it self:
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So is it with the Devil, the invisible Serpent, who, having been, before, a Minister in Heaven, doth now creep upon earth and compasse it, Job the first chapter:
So is it with the devil, the invisible Serpent, who, having been, before, a Minister in Heaven, does now creep upon earth and compass it, Job the First chapter:
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And, as Christ saith, He walks through dry places, Luke the eleventh chapter and the twenty fourth verse, that is, he delights to be in souls that are defiled with all manner of sinne,
And, as christ Says, He walks through dry places, Lycia the eleventh chapter and the twenty fourth verse, that is, he delights to be in Souls that Are defiled with all manner of sin,
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This kinde of creeping is nothing else but a privy kinde of beguiling and deceiving such as we finde to have been used by the Devill, the second epistle to the Corinthians, the twelfth chapter.
This kind of creeping is nothing Else but a privy kind of beguiling and deceiving such as we find to have been used by the devil, the second epistle to the Corinthians, the twelfth chapter.
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for then is he more to be feared, than when he seeks about like a roaring Lyon, whom to devour, the first epistle of Peter the fift chapter and the third verse.
for then is he more to be feared, than when he seeks about like a roaring lion, whom to devour, the First epistle of Peter the fift chapter and the third verse.
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For when he creeps upon his brest, by the listing up of himself he brings the temptation of the brest, that is, he would have us 〈 ◊ 〉 up with pride, and exalt our selves.
For when he creeps upon his breast, by the listing up of himself he brings the temptation of the breast, that is, he would have us 〈 ◊ 〉 up with pride, and exalt our selves.
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,
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,
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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;
This eating the Apple ascribes to the devil, when he Says of him, That he Goes about seeking whom he may devour, the First epistle of Peter, the fift 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,
upon these places the Father's 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,
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for those light and idle persons which Jerohoam took unto himself, turned to his destruction, the second book of Chronicles and the thirteenth chapter.
for those Light and idle Persons which Jeroboam took unto himself, turned to his destruction, the second book of Chronicles and the thirteenth chapter.
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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.
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.
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.
The Dragon, the old Serpent, is lose but for a little season, but After he shall be bound and cast into the bottomless pit, Apocalypse the twentieth chapter the second and third Verses.
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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;
Here is matter of admonition, That we avoid those Sins which we see so severely punished by God in the invisible Serpent, especially Malice, in speaking evil of God and hurting our neighbours;
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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:
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:
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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.
In this Curse is 〈 ◊ 〉 a singular Blessing, and in this 〈 ◊ 〉 we have a great and precious promise, the second epistle of Peter, the First chapter and the fourth verse.
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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 there begins 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 Seventeenth verse:
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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.
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.
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.
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.
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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:
By this seed we Are shadowed from she firy two edged sword that was Set to keep the Way of the tree of life, Genesis the third chapter and the twenty fourth verse:
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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 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 eat of the tree of life, which is in the midst of the Paradise of God, Apoculyps the second chapter and the seventh verse.
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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;
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;
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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,
That howsoever the old Serpent, that is, the devil, did with grief 〈 ◊ 〉 the First part of the Sentence pronounced 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.
and that he had so taken all the generation of Mankind 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.
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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,
Secondly, That our Parents knowing thee they had transgressed God's Commandment, 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,
as God had threatened (thou shalt die 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,
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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.
that is, shall both destroy him that had the power of death, and Set At liberty those that were Subject to the bondage of sin, Hebrews the second chapter and the fourteenth verse.
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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,
thou didst 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,
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On the other side, of our Parents, he saith on this manner, That howsoever they, by sinning against his expresse Commandement, had destroyed themselves,
On the other side, of our Parents, he Says on this manner, That howsoever they, by sinning against his express Commandment, had destroyed themselves,
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.
nor the Devils malice can make God's 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.
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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;
another respect that God had herein, was to show Adam and all his Posterity, That whereas the devil would make them believe that God did malign and envy their good estate, this was but a false suspicion;
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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 men, by sin, had wrought their own destruction, yet he is so merciful, that he forgives their misdeeds and Destroyeth them not, Psalm the seventy eighth and the thirty eighth verse:
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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.
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.
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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.
And those two, that is, the Malice and Pride of the enemy, At our destruction and God's mercy, Are the two motives whereby the Church Persuadeth God to be gracious unto her, Lamentations the First chapter and the ninth verse.
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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;
and, to cause Light to shine Cut of darkness, 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;
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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,
Therefore he does not make his speech to them, but to the Serpent by Way of a Curse, that we may know, that it is not for men deserts that God is fayourable,
By the successe which our Parents had of the Devils fained good will, it is easie to be seen, that no temptation is so dangerous as that which is offered by way of compassion and friendship;
By the success which our Parents had of the Devils feigned good will, it is easy to be seen, that no temptation is so dangerous as that which is offered by Way of compassion and friendship;
and therefore when Peter said to Christ, in Matthew the sixteenth chapter and the twenty second verse, Master, pitie thy self, Christs answer was, Get thee behinde me Sathan;
and Therefore when Peter said to christ, in Matthew the sixteenth chapter and the twenty second verse, Master, pity thy self, Christ answer was, Get thee behind me Sathan;
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The end of the preposterous love which Ammon bare to Thamar was such, as his hatred wherewith he hated her after, was greater than ever his love was, the second book of Samuel, the thirteenth chapter and the fifteenth verse.
The end of the preposterous love which Ammon bore to Tamar was such, as his hatred wherewith he hated her After, was greater than ever his love was, the second book of Samuel, the thirteenth chapter and the fifteenth verse.
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So Judas, having made a wicked compact with the high-Priests and Scribes, to betray Christ into their hands, was rejected of them after, What is that to us? Look thou to that, Matthew the twenty seventh chapter.
So Judas, having made a wicked compact with the High priests and Scribes, to betray christ into their hands, was rejected of them After, What is that to us? Look thou to that, Matthew the twenty seventh chapter.
So when all People and Nations that were escaped our of the flood conspired to build a Tower, God himself counfounded and scattered them, Genesis the eleventh chapter.
So when all People and nations that were escaped our of the flood conspired to built a Tower, God himself confounded and scattered them, Genesis the eleventh chapter.
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Because God saith, I will put enmity between the Serpent and the seed of the woman, therefore we must not make any league with the Devil, sinne, the world,
Because God Says, I will put enmity between the Serpent and the seed of the woman, Therefore we must not make any league with the devil, sin, the world,
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The answer is, That there was a hatred between them from the beginning, as of the Wolf with the Lamb and the Lyon, Isaiah the eleventh chapter and Isaiah the sixty seventh chapter;
The answer is, That there was a hatred between them from the beginning, as of the Wolf with the Lamb and the lion, Isaiah the eleventh chapter and Isaiah the sixty seventh chapter;
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but this hatred did not shew it self between them, but was stayed with the same grace, by which man should have been preserved from death, if he had not sinned.
but this hatred did not show it self between them, but was stayed with the same grace, by which man should have been preserved from death, if he had not sinned.
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And the Lyon is a beast given to devour, being naturally hatefull, but when Daniel was cast into the Lyons den, God by his grace preserved the Prophet,
And the lion is a beast given to devour, being naturally hateful, but when daniel was cast into the Lyons den, God by his grace preserved the Prophet,
The same is also verified in the invisible Serpent, if we compare spirituall things with spirituall, in the first epistle to the Corinthians, the second chapter:
The same is also verified in the invisible Serpent, if we compare spiritual things with spiritual, in the First epistle to the Corinthians, the second chapter:
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as she is called, in the third chapter of Genesis, and the twentieth verse, yet for the hope of life, which God doth offer unto us in this feed, Adam calleth her not amisse, The mother of the living, for that she was a resemblance of the Church within:
as she is called, in the third chapter of Genesis, and the twentieth verse, yet for the hope of life, which God does offer unto us in this feed, Adam calls her not amiss, The mother of the living, for that she was a resemblance of the Church within:
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and the Devil to a Dragon persecuting the woman, to shew the spirituall enmity that is between the Devill and the faithfull, between whom, God doth here forerell, there shall be perpetuall hostility.
and the devil to a Dragon persecuting the woman, to show the spiritual enmity that is between the devil and the faithful, between whom, God does Here forerell, there shall be perpetual hostility.
The seed of the woman, principally, and by way of eminency, is Christ, as St. Paul expounds it, in the third chapter to the Galatians; and the Church which is called Christ, in the first epistle to the Corinthians, the twelfth chapter and the twelfth verse, doth, by the preaching of the word, conceive a spirituall seed,
The seed of the woman, principally, and by Way of eminency, is christ, as Saint Paul expounds it, in the third chapter to the Galatians; and the Church which is called christ, in the First epistle to the Corinthians, the twelfth chapter and the twelfth verse, does, by the preaching of the word, conceive a spiritual seed,
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and the old Serpent, of whom Christ faith, in the eighth chapter of St. John, You are of your father the Devil, hath no doubt a seed, that is, the wicked, which are his Children, which are alwaies at warre with the seed of the Church.
and the old Serpent, of whom christ faith, in the eighth chapter of Saint John, You Are of your father the devil, hath no doubt a seed, that is, the wicked, which Are his Children, which Are always At war with the seed of the Church.
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;
The reason why the wicked Are called Serpents, is Because they stop their Cares like Serpents, and will not hear the voice of the 〈 ◊ 〉 salm the fifty eighth;
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.
Our Saviour expounds the good seed to be the children of the Kingdom, and the cockle to be the children of the world, Matthew the thirteenth chapter and the thirty eighth verse.
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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.
between the two Camps or Tents, whereof the Prophet speaks, that is, the Tabernacles of the Lord God of Hosts, 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;
This enmity is within every one of us, as Peter speaks, Abstain from fleshly Lustiest, which wage war against the soul, the First epistle of Peter, the second chapter and the eleventh verse;
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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.
Therefore he Says, 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.
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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,
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,
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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.
Jacob and Esau, being diverse seeds, the one hated the other, and vowed to kill the other, Genesis the twenty seventh chapter and the fourty First verse.
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Lastly, This enmity was practised between the Church of God, ( Apocalyps the twelfth chapter,) and the Synagogue of Sathan ( Apocalyps the nineteenth chapter.)
Lastly, This enmity was practised between the Church of God, (Apocalypse the twelfth chapter,) and the Synagogue of Sathan (Apocalypse the nineteenth chapter.)
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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:
and God, who calls 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, Apocalypse the twentieth chapter and the tenth verse:
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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;
but the Council 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 war;
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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:
unless in this life we do something towards it? The Apostle Says, No man is crowned except he strive aright, the second epistle to Timothy, the second chapter and the fifth verse:
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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.
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.
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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.
Whereupon, whereas the Apostle Says, that by reason of the continual rebellion that is between the Flesh and the Spirit, we cannot do that we would, Galatians the fifth chapter and the seventeenth verse.
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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;
Augustine Says, that yet we Are bound to thank God that he gives us his Spirit to stir us up to the resisting of the Flesh and the corrupt Lustiest thereof;
and tread under feet the blood of the Covenant, Hebrews the tenth chapter and the twenty ninth verse, which God appoints as a means to 〈 ◊ 〉 us in this fight.
and tread under feet the blood of the Covenant, Hebrews the tenth chapter and the twenty ninth verse, which God appoints as a means to 〈 ◊ 〉 us in this fight.
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and between him and the wicked Jews, which were of the Serpents seed, which said to Christ, Behold, a glutton and a wine drinker, a friend to Publicans and sinners, Matthew the eleventh chapter and the nineteenth verse.
and between him and the wicked jews, which were of the Serpents seed, which said to christ, Behold, a glutton and a wine drinker, a friend to Publicans and Sinners, Matthew the eleventh chapter and the nineteenth verse.
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And thus still the Devill and his generation doe oppose themselves against Christ and the faithfull, that are born anew of the immortal seed of the word, the first epistle of Peter, the first chapter and the twenty third verse.
And thus still the devil and his generation do oppose themselves against christ and the faithful, that Are born anew of the immortal seed of the word, the First epistle of Peter, the First chapter and the twenty third verse.
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for in them the strong armed man bath 〈 ◊ 〉 full possession, so as all that he hath is in peace, Luke the eleventh chapter and the twenty second verse.
for in them the strong armed man both 〈 ◊ 〉 full possession, so as all that he hath is in peace, Lycia the eleventh chapter and the twenty second verse.
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But he that hath not his part in this hostility and spiritual conflict with the Serpent, shall have no part in the promise of victory which is made to the godly.
But he that hath not his part in this hostility and spiritual conflict with the Serpent, shall have no part in the promise of victory which is made to the godly.
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IN this last part of the Curse pronounced by God upon the Serpent, there are two points, First, a proclaiming of warre: Secondly, a promise of Victory;
IN this last part of the Curse pronounced by God upon the Serpent, there Are two points, First, a proclaiming of war: Secondly, a promise of Victory;
Secondly, That God is the author of this enmity, who saith of himself, I will put enmity: Whereupon we gather, That as God is the stirrer up of all affections,
Secondly, That God is the author of this enmity, who Says of himself, I will put enmity: Whereupon we gather, That as God is the stirrer up of all affections,
as they are opposed in the eighty fourt Psalm: And therefore, as it is Christs rule, That no man should separate that which God hath joyned, Matthew the nineteenth chapter;
as they Are opposed in the eighty fort Psalm: And Therefore, as it is Christ Rule, That no man should separate that which God hath joined, Matthew the nineteenth chapter;
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but the Church which is signified by her, in regard whereof, she is called The mother of the living, Genesis the third chapter and the twentieth verse.
but the Church which is signified by her, in regard whereof, she is called The mother of the living, Genesis the third chapter and the twentieth verse.
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for he contents not himself to say, I will put enmity between thee and the Woman, but that it shall continue between their seed; that is, it shall be hereditary, to abide till the worlds end,
for he contents not himself to say, I will put enmity between thee and the Woman, but that it shall continue between their seed; that is, it shall be hereditary, to abide till the world's end,
By the seed of the Woman is understood the faithfull, that are born and begotten in the Church, which is the mother of us all, Galatians the fourth chapter.
By the seed of the Woman is understood the faithful, that Are born and begotten in the Church, which is the mother of us all, Galatians the fourth chapter.
By the Serpents seed is meant the wicked, whom Christ calls Serpents, and a generation of Vipers, Matthew the twenty third chapter and the thirty third verse.
By the Serpents seed is meant the wicked, whom christ calls Serpents, and a generation of Vipers, Matthew the twenty third chapter and the thirty third verse.
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so, for as much as the Devil hold us captive at his will, the second epistle to Timothy and the second chapter, it is a grievous curse which God layeth upon him, that we shall not only be set at libetry from him,
so, for as much as the devil hold us captive At his will, the second epistle to Timothy and the second chapter, it is a grievous curse which God Layeth upon him, that we shall not only be Set At liberty from him,
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Thirdly, It is a general Prophecie, That if God 〈 ◊ 〉 not enmity between us and the Serpent in this life, he will set enmity between us and himself in the life to come;
Thirdly, It is a general Prophecy, That if God 〈 ◊ 〉 not enmity between us and the Serpent in this life, he will Set enmity between us and himself in the life to come;
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Thus we see, that because we did abuse that general peace that was between us and the Creatures, God hath thought it necessary to stirr up war between us;
Thus we see, that Because we did abuse that general peace that was between us and the Creatures, God hath Thought it necessary to stir up war between us;
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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:
This Scripture concerns christ, as he is the wheat corn, which being caft into the ground and dying, brings forth much fruit, John the twelfth chapter and twenty fourth verse:
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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.
Therefore of the Church the Propher Says, That when he shall offer up his soul as an offering for sin, 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;
And where the holy Ghost Reporteth, that the Dragon makes war with the rest of the Woman's seed, Apocalypse the twelfth chapter and the seventeenth verse, by that is meant the congregation of the faithful to the world's end;
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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;
who, for that they Are a body politic, as christ is a body natural, Are Therefore called christ, the First epistle to the Corinthians, the thirteenth chapter and the twelfth verse;
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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,
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,
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,
so Here God promises 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,
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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;
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;
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.
so God would have the cause of remedy to come from her, to show, That he does bring Light out of darkness, the second epistle to the Corinthians, the fourth chapter.
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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,
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,
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:
and in the Prophet Jeremiah God speaks thus, Behold, I create a new thing in earth, a Woman shall compass a Man, Jeremiah the thirty First chapter and the twenty second verse:
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For among the sonnes of Noah, he came of Shem; among those that came of Abraham he was of the Tribe of Juda; in that Tribe he came of the house of David, and so is called, The Sonne of David, Matthew the first chapter;
For among the Sons of Noah, he Come of Shem; among those that Come of Abraham he was of the Tribe of Juda; in that Tribe he Come of the house of David, and so is called, The Son of David, Matthew the First chapter;
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He is that seed in whom God promised Abraham, That all the Nations of the earth should be blessed, as the Apostle expounds it, in the third chapter of the epistle to the Galatians.
He is that seed in whom God promised Abraham, That all the nations of the earth should be blessed, as the Apostle expounds it, in the third chapter of the epistle to the Galatians.
he pretends not love, as Sathan did; but he professeth deadly hatred; he deals not creepingly and deceiptfully, but goeth to it with open force and violence:
he pretends not love, as Sathan did; but he Professes deadly hatred; he deals not creepingly and deceitfully, but Goes to it with open force and violence:
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And therefore he is not like the subtil Serpent, but as the brasen Serpent, that was set up upon a pole, John the third chapter and the fourteenth verse, to shew, that his dealing is open and manifest.
And Therefore he is not like the subtle Serpent, but as the brazen Serpent, that was Set up upon a pole, John the third chapter and the fourteenth verse, to show, that his dealing is open and manifest.
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but Christ, having a purpose to destroy the Devil, and so save man, saith plainly, in the thirteenth chapter of Hosea, O death, I will be thy death, O Hell, I will be thy destruction;
but christ, having a purpose to destroy the devil, and so save man, Says plainly, in the thirteenth chapter of Hosea, Oh death, I will be thy death, Oh Hell, I will be thy destruction;
and so he speaks in the twelfth chapter of John, I, when I am lift up, will draw all men, that is, he will not entice them by fraud and subtilty, as the Serpent doth.
and so he speaks in the twelfth chapter of John, I, when I am lift up, will draw all men, that is, he will not entice them by fraud and subtlety, as the Serpent does.
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The strength and poyson of Satan, as it is called in the twenty sixth verse of the eighteenth chapter of the Acts of the Apostles, is the poyson that he hideth in his head, which hath the same name in the holy tongue; but Christ bruiseth the head.
The strength and poison of Satan, as it is called in the twenty sixth verse of the eighteenth chapter of the Acts of the Apostles, is the poison that he Hideth in his head, which hath the same name in the holy tongue; but christ bruiseth the head.
as it is in the fourth chapter of Matthew and the fourth verse, with alledging, it is written. Thirdly, he hath poyson in his teeth, of which Christ saith, Now is the power of darknesse, Luke the twenty second chapter:
as it is in the fourth chapter of Matthew and the fourth verse, with alleging, it is written. Thirdly, he hath poison in his teeth, of which christ Says, Now is the power of darkness, Lycia the twenty second chapter:
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But the chief poyson that he 〈 ◊ 〉 to destroy us with, is the curse of the Law, which the Apostle calls, the strength of sin, in the first epistle to the Corinthians, the fifteenth chapter:
But the chief poison that he 〈 ◊ 〉 to destroy us with, is the curse of the Law, which the Apostle calls, the strength of since, in the First epistle to the Corinthians, the fifteenth chapter:
That Curse is of twelve forts, Deuteronomie the twenty seventh chapter, but Christ hath taken them away, When he became a curse for us, Galatians the third chapter.
That Curse is of twelve forts, Deuteronomy the twenty seventh chapter, but christ hath taken them away, When he became a curse for us, Galatians the third chapter.
Having done this, to shew, that he hath obtained a full conquest, he went up on high and lead captivity captive, Psalm the sixty eighth and the eighteenth verse.
Having done this, to show, that he hath obtained a full conquest, he went up on high and led captivity captive, Psalm the sixty eighth and the eighteenth verse.
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and 〈 ◊ 〉 over Hell and Death, as it is said, O Hell, where is thy sting? O death where is thy victory? the first epistle to the Corinthians, the fifteenth chapter.
and 〈 ◊ 〉 over Hell and Death, as it is said, Oh Hell, where is thy sting? O death where is thy victory? the First epistle to the Corinthians, the fifteenth chapter.
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so shall the faithfull be able to trample the Devil under their feet, to whom this promise is made, That God shall tread down Satan under their feet, Romans the sixteenth chapter;
so shall the faithful be able to trample the devil under their feet, to whom this promise is made, That God shall tread down Satan under their feet, Romans the sixteenth chapter;
which is a plain exposition of this promise set down by Moses. Christ, as he is the wisdom of God, shall communicate this power to his Church, That they shall tread under their feet that poyson of temptation which the Serpent speweth out of his mouth by resisting it,
which is a plain exposition of this promise Set down by Moses. christ, as he is the Wisdom of God, shall communicate this power to his Church, That they shall tread under their feet that poison of temptation which the Serpent speweth out of his Mouth by resisting it,
for it is Gods will, That all shall be conformable to the Image of his sonne, Rom. 8. 29. for of those things which Christ in his natural body suffered, there remaineth somthing which must be accomplished in his mysticall body, Col. 1. 24. until the number of the Elect be fulfilled.
for it is God's will, That all shall be conformable to the Image of his son, Rom. 8. 29. for of those things which christ in his natural body suffered, there remains something which must be accomplished in his mystical body, Col. 1. 24. until the number of the Elect be fulfilled.
because, although Christ have already wounded him in his head, yet he is not dead; and though his courage be much abated, yet he still doth much mischief.
Because, although christ have already wounded him in his head, yet he is not dead; and though his courage be much abated, yet he still does much mischief.
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That which we are to doe to him, is to bruise his head in pieces, which we shall be able to doe, in him that strengthneth us, Phil. 4. That which he will doe to us 〈 ◊ 〉, that he will bruise our heel;
That which we Are to do to him, is to bruise his head in Pieces, which we shall be able to do, in him that strengtheneth us, Philip 4. That which he will do to us 〈 ◊ 〉, that he will bruise our heel;
even at the first suggestions and provocations, which seem to us to be nothing, which the Prophet signified by the children of Babel, which he would have dashed to the stones, Psal. 137. In that respect it is that the Church would have the little Foxes destroyed that hurt the Vines, Cant. 2. 12. And the Prophets counsel is, That we 〈 ◊ 〉 upon the Cockatrice egge,
even At the First suggestions and provocations, which seem to us to be nothing, which the Prophet signified by the children of Babel, which he would have dashed to the stones, Psalm 137. In that respect it is that the Church would have the little Foxes destroyed that hurt the Vines, Cant 2. 12. And the prophets counsel is, That we 〈 ◊ 〉 upon the Cockatrice egg,
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lest it 〈 ◊ 〉 a Serpent, Isaiah 59. The Fathers, out of Adams temptation, 〈 ◊ 〉 four degrees of our spiritual 〈 ◊ 〉, The Man, the Woman, the Serpent, the Tree: By Man they understood reason;
lest it 〈 ◊ 〉 a Serpent, Isaiah 59. The Father's, out of Adams temptation, 〈 ◊ 〉 four Degrees of our spiritual 〈 ◊ 〉, The Man, the Woman, the Serpent, the Tree: By Man they understood reason;
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Jacob being stirred up by his mother to seek the blessing of his father, and to counterfeit the person of his brother, answered, That he durst not, last instead of a blessing he should procure acurse, Gen. 27. 12. Joseph, being solicited to uncleannesse by his Mistris, answered, How can I 〈 … 〉? Gen. 39. Thus with the consideration of Gods curse and of his benefits towards us, must we tread the head of the Serpent.
Jacob being stirred up by his mother to seek the blessing of his father, and to counterfeit the person of his brother, answered, That he durst not, last instead of a blessing he should procure acurse, Gen. 27. 12. Joseph, being solicited to uncleanness by his Mistress, answered, How can I 〈 … 〉? Gen. 39. Thus with the consideration of God's curse and of his benefits towards us, must we tread the head of the Serpent.
If instead of treading him under feet, we tread under foot the blood of Christ, by which we are sanctified, Hebrews 10. if where we should labour to wound the Devil, we doe heal his wounds with sweet words, Jer. 6. then are we faire from that spiritual enmity that God requireth,
If instead of treading him under feet, we tread under foot the blood of christ, by which we Are sanctified, Hebrews 10. if where we should labour to wound the devil, we do heal his wounds with sweet words, Jer. 6. then Are we fair from that spiritual enmity that God requires,
For that man, that for lack of grace doth not tread down concupiscence, and make it subject to the spirit of God, shall be fain to grinde his own heart,
For that man, that for lack of grace does not tread down concupiscence, and make it Subject to the Spirit of God, shall be fain to grind his own heart,
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The heel hath three considerations, First, Calcem 〈 ◊ 〉: Secondly, actionis: Thirdly, vitae. The heel of our soul is the lowest part thereof, which toucheth the earth;
The heel hath three considerations, First, Calcem 〈 ◊ 〉: Secondly, actionis: Thirdly, vitae. The heel of our soul is the lowest part thereof, which touches the earth;
therefore the Prophet complaineth, That the wickednesse of his heels compasseth him, Psal. 49. 5. meaning the corrupt lusts and affections of his heart:
Therefore the Prophet Complaineth, That the wickedness of his heels Compasseth him, Psalm 49. 5. meaning the corrupt Lustiest and affections of his heart:
so the corruption of our opinion and understanding proceeds from our corrupt affections. Secondly, The heel of our actions, is the end for which we doe them;
so the corruption of our opinion and understanding proceeds from our corrupt affections. Secondly, The heel of our actions, is the end for which we do them;
if he cannot hinder good actions, yet to corrupt mens minds, so as they shall not refer that which they doe to Gods glory, which is the right end and only thing we should aim at,
if he cannot hinder good actions, yet to corrupt men's minds, so as they shall not refer that which they do to God's glory, which is the right end and only thing we should aim At,
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For at that time when all action is past, the Devil knowing that he hath but a little time to practise his malice against us, doth then most of all rage against us, Apoc. 12. Therefore even then especially we must oppose our selves against him, that he doe not venom and poyson our heel;
For At that time when all actium is past, the devil knowing that he hath but a little time to practise his malice against us, does then most of all rage against us, Apocalypse 12. Therefore even then especially we must oppose our selves against him, that he do not venom and poison our heel;
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And we must be content to suffer these things at his hands, that he may not hurt our souls, Exod. 4. 3. We must not think it strange if we suffer detriment in temporal things,
And we must be content to suffer these things At his hands, that he may not hurt our Souls, Exod 4. 3. We must not think it strange if we suffer detriment in temporal things,
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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.
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 Paul's, preached as an Introduction to his following discourse upon the four First Chapters of Genesis.
