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 ...

LECTURES PREACHED UPON the second Chapter OF GENESIS.

LECTURES Preached in Saint PAULS Church LONDON.

Itaque perfecti sunt Coeli & Terra, omnisque exercitus illorum.* 1.1

* 1.2IN the course of the former Chapter, ever we have seen the closing up of every dayes work to have this usuall and ordinary return, & dixit Deus. Now the seventh day being come, we are not to look for the old usuall dixit, but for a new course of speaking and manner of dealing; for as God finished and perfected his Law in ten words, when he spake in Sinay: So here in ten words he perfectly finished the whole work of Creation; and therefore now need no more to command any thing else to be made, because Heaven and Earth and all the fullnesse of them, are thus perfectly done and fini∣shed.

If there be any thing in all the world, either they are here spo∣ken of, or else are (in lumbis terrae & Creatoris, in the loyns of the ef∣ficient, or in the womb of the World,) For within the six dayes all things were made; so that we may say with the wise man, Preach. 1. 9. What is now or shall be hereafter, but that which hath been made or done before hand, therefore there is now no new thing under the Sunne.

As that first Chapter was for the world; so this Chapter some call Mans Chapter, for it is but the remainder of the former Chap∣ter, and is accompted as only a glosse, or Commentary of the Cre∣ation of man, set down in the 27. verse of the first Chapter.

The former Chapter doth describe the great world in general, but this speaketh especially of the lesser World, viz. Man.

This Chapter doth consist of three parts.

* 1.3The first is the Complement of the Creation, with the descrip∣tion of the Sabbath, or rest, or seventh day, in the first three ver∣ses.

* 1.4The second containeth a brief summe and abridgement of the Creation of the great World, from the 4. to the 7. verse.

* 1.5The third part is a repetition of the Creation of the little World, or the continuation of the history of man, from the 7. to the end.

Touching the first, as it is contained in three verses, so in it there are three parts, or members to be marked.

* 1.6In the first, The Holy Ghost standeth upon the perfection of Gods works.

* 1.7In the second he sheweth, That having perfectly finished all, he gave himself to rest.

* 1.8In the third, That he instituted that day, and sanctified it, to be a sabboth for ever to be used, observed, and kept.

Which three parts doe depend one upon another; for God ha∣ving perfected all, he rested, and in that rest he blessed the seventh day, and instituteth the Sabboth: these are the three branches of the first part: The first whereof I will handle at this time.

* 1.9Moses, by way of sequell, telleth us, by joyning the perfection of things to mans Creation: That is a singular and an honourable pre∣rogative in that behalf unto man: For recounting the perfection of all Creatures presently after mans making, he inferreth that they were not perfect, but defective before; for untill man was made, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that wheel of generation and course of nature where∣of St. James spake 3. 6. which never stood still. God took no rest before, nor made holy-day, because there was no end nor perfecti∣on of his work untill man was made; Insomuch as God may seem to have made such a vow as David did Psal. 132. 4, 5. That he would not suffer himself to take any rest, until he had found that earth of which he would make man, and had placed him in the World; which argueth that there was a defect and imperfection, and as yet something to be supplyed, for the Earth lacked, and therefore looked for her possessor, which was man, who carried therefore the Earth in his name, that he might shew that the earth depended on him; * 1.10for the perfection of Heaven and Earth is in him, who as he was Prin∣ceps Terrae, * 1.11so was he Infans Coeli, one born to inherit Heaven also; for seeing Heaven is a body and capable of a body, it must needs be that it was not made only for spirits, but for a body which was to be made: Therefore in that he saith, Thus were the Heavens and the Earth perfected, he sheweth that their perfection was suspended, and they held as unperfect and not compleat, until man was made.

Though the Heavens were made, 1. 19. yet until now they were not perfected: There was Urim, as the Hebrews say, but there was not Thummim: i. there was light, but there was not the perfection of light. Thus then were the Heavens and the Earth perfected; for though there was a power in God to make more Creatures, and create more things besides these; yet note, he maketh his full point, and saith, all is perfected, which is that (consummatum est) of the Crea∣tion.

Thus much generally for the copulation & sic. Now to descend

to the particulars, we see thy are distributed into two joynts.

* 1.12First, Heaven and Earth, which are the Continents.

* 1.13Secondly, The host of them, which are Contents and fulnesse there∣of.

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, * 1.14called Tohu, Tobohu, the one being an out∣ward perfection opposite to barrennesse and emptinesse without: the other is inward, opposite to rudenesse and deformity within.

The one is called perfectio 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is integritas partium, when all the parts are orderly in a comely proportion framed and well set together.

The other outward perfection is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, a due supply of de∣cent furniture, and the accessory of needfull ornaments which being added it is also outwardly perfect; both which you may see in a body: for when a mans body is rightly knit together in every joynt with good colour and countenance, he hath his first inward perfe∣ction of nature; but so long as there is nakednesse, there is yet a de∣fect and want outwardly: But being adorned with jewels and appa∣rel, it hath then the outward perfection also.

* 1.15We see them also in a house; for when it is framed and the frame set together orderly, and the rooms of the building well con∣trived and conveyed, then it hath the first perfection, * 1.16i. integritatem partium: but when it hath the hangings, furniture, and implements, which is called suppellex, then it hath also the other, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for by that means every room is furnished and adorned.

The like order we may observe in Heaven and Earth; First they were imperfect, nothing done nor disposed; then they were facta, that is, perfectly made and disposed, as great, spacious, and stately rooms as yet empty and void; but now being filled with the hosts of of them, then they are perfectly furnished indeed.

The Septuagint doe translate that which is here called the host 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. the beauty of Heaven and Earth: but the propriety of the word in the original tongue importeth Armies, or Hosts, or Bands; * 1.17Whereupon the question is, Why Moses doth expresse the fullnesse of Hea∣ven and Earth, and the furniture and implements thereof, by this compara∣tive name of Armies?

* 1.18For answer some say, That it may be that the Israelites were then in Camp and Garrison, when Moses wrote this, which estate of theirs being militarie, he useth a military word. Indeed if we con∣sider the form of Heaven, the Prophet saith, It is as a Tent spread a∣broad, Esay 40. 22. In regard of which, the furniture which is under it is fitly compared to Armies and Bands, or Troops, to inhabit it.

But many other good and forcible reasons there are, why Heaven is called a Tent or Pavilion, and the furniture in it compared to Squadrons of Souldiers in a Camp.

* 1.19As first in regard of the huge multitude of things in them; for

one cannot say the furniture or implements of a house is compara∣ble to them; therefore the furniture of an Host doth best expresse it.

Every Creature therefore in Heaven or Earth is Gods Souldier, in pay with him, and hath received some weapons to punish Gods Enemies, and the several kindes are, as it were, the Ensignes of his Army, and the company of all are the Host and Army Royall.

* 1.20The second reason is in respect of order, because no Camp can be more orderly trained than the course of Nature in the order of Gods Creatures. The dayes in Winter cast themselves, as it were, in a ring, in the Summer abroad and so come long. The Starres keep duly their assigned place, time and course, without disorder or disturbance to the rest. So the Herbs doe in their order, and seasons one follow another. And so doe the Fish gather together in skuts and squadrons, and march about the Sea coasts in their kindes.

* 1.21Thirdly, There is a respect beyond these, which is in regard of their head and Captain; for in an Host there must needs be imagi∣ned a Leader or head Governour of all, which we cannot say of houshold-stuffe or apparel, for it implyeth not a head necessarily: Man, therefore, is made the Captain and guide or head of this Host, In which regard they are thus called.

* 1.22Fourthly, There is a higher regard, which is of God the chief and supreme head or Emperor, in which respect God is called, The Lord of Hosts, Exod. 15. 3. Therefore, as man on Earth is Lieute∣nant to lead you; so in Heaven and Earth God is Chieftain and highest Commander of them; For if God send out his swift watch∣word, 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.

* 1.23Last of all, because if they had been expressed by the term of ap∣parel or furniture, it might have been thought that all things had been made for pleasure: but by the comparison of Soldiers, they are made known to be made for service also, as Soldiers are.

All other kindes of service are but for one use, as a Servants ser∣vice is only obedience either to doe or not to doe, but there is a dou∣ble use and service of a Soldier: * 1.24The one is to apply himself to the good of his Captain and Country:The other to be ad oppositum against his enemies, to defend his Captain, and to offend his Adver∣sarie. So mans life is called a Warfare, and Christians are Soldiers, in both virtues endeavoring to doe good and to resist evil, and to throw down all that doth oppose it self against God.

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, but for the punishment of disobedient and disloyal servants;

for against such, all things in Heaven and in Earth, doe arme them∣selves for revenge, and oppose them selves against them.

We may if you please muster these Armies in their several ranks and orders.

* 1.25And first concerning the Armies in Heaven, they are of two sorts. 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; concerning which celestial Creatures we read that they are 〈◊〉〈◊〉 Psal. 104. 4. * 1.26and fitly compared to Soldiers, in respect of their service and ministry, Heb. 1. 14. * 1.27and 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 Le∣gions which surpasseth the greatest Host that ever was. * 1.28Also in re∣spect 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 con∣tinually 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; * 1.29and 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, 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 An∣gell.

Having their charge generally of Countries, and especially of se∣veral men, * 1.30it 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.

* 1.31They are not only present, but also doe goe before us, as guides for directions in good matters, as Abrahams servant, Gen. 24. 40.

* 1.32And 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 con∣vey us into Abrahams bosome, Luke 16. 22.

* 1.33Now touching their militarie service, they doe pitch their Camp about the Godly ad muniendum for defence, Psal. 34. 7. and ad punien∣dum they doe pursue and scatter the wicked. 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 fi∣delity to the one, and opposition and open hostility with the o∣ther.

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.

* 1.34Touching the nether Heavens, The Host of the firm ament is the ce∣lestial 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.

* 1.35For the lowest Heavens, which is the Aire, There God hath his Host, viz. the Winde; 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.

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, 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.

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.

And Gods power doth not shew it self in the great Fowls, as Ostriches and Eagles, 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.

* 1.36Let us come to his Armies on Earth and Waters, And first con∣cerning the Waters, doe not we see, Gen. 7. 21. that there were such huge Armies thereof, that at Gods commandement they over∣flowed the whole Earth: 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, 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.

* 1.37For 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 Ar∣my, 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 Caterpil∣lers, Joel 2. 25. Yea, of Lice he can make such an Army, that, &c. Exod. 8. 16, 17.

If we come to men, the Inhabitants of the Earth, they are Gods Host, but they fight not against other Creatures, but with their own kinde, not one against one, but thousands against thousands, even in pitched fields; not with natural Instruments, as the Boare with his tusk, the Bull with his horne, but with artificial weapons of divers sorts, with whose kinde of forces the World is too well acquain∣ted.

Thus we see, that there is no creature in Heaven or Earth, but is a Souldier in pay with God, and all these hoasts are in league with us; so long as we serve God, Job 5. 23. And keep our sacramentum militare, which we make in our Baptism; otherwise they come upon us like armed men, and are prest against us, to punish our disobedi∣ence: And every part of Heaven and Earth, then, will send out an Army to conspire our destruction and overthrow; and this may suf∣fice for a brief view of these Armies.

A word of the third perfection, we have seen perfection 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Now we are to consider 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. First: The World was a great House, perfect in respect of the parts, but yet the rooms were emptie and unfurnished. Then God replenished, garnished and furnished it with its hoasts, as we have heard. But yet there wanted a third perfection, which is a head to guide, and an owner to possesse, ma∣nure, and occupie all.

* 1.38God made the Earth as his work-house and shop, and Heaven as his chamber and place for a rest and reward, and both for one; and that is man.

God made the Earth as the Tent to prepare our selves and to put on our Armour, as the Field, Lists or Tiltyard, to trye masteries or to fight in, against Gods enemies 1 Pet. But the Heavens and Firma∣ment he made as, locum triumphi, that is, the Court to triumph in: So that when man was made to be a Souldier in the one, and a Conqueror in the other; all was perfected.

God made the Earth in its parts absolute, and gave it erecta 〈◊〉〈◊〉, depressa vallium, & densa silvarum, and furnished it with beasts and cattell of divers kinds, but did perfect all; by making man the owner of all.

In a Battell, though the Field be appointed, the Ordinance plant∣ed and the Souldiers encamped: yet all is unperfect, till there be a Generall of the field to marshall them, and a Captain to lead them; so was all unperfect till man was made.

* 1.39Seeing man was the perfection of all things; what ayleth it now? That being so many men, we can see nothing absolute and in its perfect estate?

David saith, Psal. 119. 96. I have seen an end of all perfection, but thy Law is perfect, as if he should say; 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 grow∣eth in her imperfections; So the Beasts are unto us: In our bodies we finde troops of diseases, and in our souls heaps of sorrows, and care, which shew our imperfections.

* 1.40* 1.41Though the finishing of Heaven, Earth, and Man be the perfection of Creation: * 1.42Yet now we must understand, that the sinne of man brought in death, and so an imperfection or deformation. Finis pec∣cati mors, Rom. 6. 21. Et peccati finis damnatio, Phil. 3. 19. verse.

Thus then standeth our estate and condition: * 1.43The reason of it is, because the Captain and Lieutenant [man] being set to resist the ene∣my

Satan, grew in a league and conspiracy with him against God, and so apostatavit, non militavit, as saith St. Ambrose, wherefore see∣ing he was not content with his estate to be Lieutenant, but would be chief generall sicut Deus, Gen. 3. Therefore consequently followed his decay: And this is the means, whereby from perfection, he came to desection, and so to imperfection; for when he which was the per∣fection of all things, became imperfect; then all things which were ordeined for, and given to him, grew subject to alteration and vanity, Rom. 8. and so per consequence imperfect.

And thus saith David, we have seen an end of all perfection under the Sunne.

* 1.44Yet 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: And that perfection to the which nature would have brought us; that is never to dye, but to be tran∣slated with Enoche, to the same will Gods grace (through Christ) re∣store us again: And as in the sixt day man was here perfected; 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.

Yet there is another further perfection, then this of grace and re∣demption, that is the perfection of glory in the life to come; for then shall the last end and perfection come, Matth. 24. 14. When that which is imperfect is done away, then that which is perfect shall come, 1 Cor. 13. vers. 11.

Quam autem perfecisset Deus die septimo opus suum quod fecerat, quievit ipso die septimo ab omni opere suo quod fecerat:* 1.45

* 1.46THe other day I shewed you that these two verses, doe as links in a chain depend one upon the other; for the Holy Ghost telleth us, that when he had made man, he perfected all his works; and here when he had perfected and finished all, then he rested.

It is the right order to work and labour still, un∣till we have attained to the perfection of our work, which done, it is reason we should leave off and rest; For, whereas that is perfect whereunto nothing can or may be added; and Gods works now being so, having that perfection within which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the fit joyning and knitting together of parts and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the furnish∣ing and adorning of the parts, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is the setting a head over them, there wanteth now nothing else to be added, but only an end and conclusion to be made, which here God performeth.

For as it is a fault in working to labour and not to perfect, so it is a fault also not to leave off when the work is well and perfect, because by being over curious we make the work worse, is we marre it not altogether, and so make it imperfect again.

Yet there are some of so curious minde, and withall of so restlesse a spirit, Heb. 10. 25. as cannot be content with perfection it self, but will depart from the fellowship of the Church.

They are such as Salomon speaketh of Prov. 30. 33. who will not be content when all is clean, but will still be blowing the nose untill the blood follow.

These may be called fellows of the preterpluperfect tense, whom nothing can please, be it never so perfect, unlesse it feed their giddy and brain-sick humors.

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 stay∣ed his hand, gave over his work and betook himself to rest.

And thus much of the dependance of this verse.

Touching the parts, they are two in number.

* 1.47The one is the perfection of the works in respect of God.

* 1.48The other is his rest, when he had made an end.

For the first we have to consider three things. * 1.49First, the action of finishing. * 1.50Secondly, the time in which he did finish. * 1.51And the third is touching the rest it self.

Touching the first, There was a beginning when nothing was made; after he made all things, he commeth to an end, and there finisheth all. 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.

* 1.52But with man it is otherwise, he beginneth many things which he finisheth not: If he purposeth good things, oftentimes his courage doth quail before it come in act, as Peter did: 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, because their arme is too weak and short to doe it: Or if we have strength yet oftentimes the cost and charge is too great, which the work requireth. Luke 14. 30. So some men take in hand to build houses, which, for lack of sufficient store, are not able to finish.

Last of all, Man himself very often before he can finish and come to an end of his work, hath his dayes finished, and his years come to an end. Wherefore fear not what man can doe unto thee, seeing his breath is in his nostrills; for there are many wayes to prevent and alter or hinder their purpose, for God can take away his breath before he can bring it to passe. But God is not as man, he cannot repent or alter his minde, Numb. 23. 19.

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, when we have well begun, never give over any good thing untill we have finished it, 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. We must persevere then, the Philosophers said that Perseverantia est virtus virtutum. And Gregorie saith, Of all Virtues only Perseverance is crowned. The goodnesse and good works of the wicked are as shooting starres, falling and vanishing suddenly, and as a Land-flood or plash of water, Ose 6. 4. which continue not, but are soon dried up: They are as a fire of thornes, Psal. 118. 12. Therefore let us not frame our selves to their manner of doing well.

For Pharao ten times began well, but still declined from amen∣ding the faults, which he knew and confessed, Exod 8. 8. &c. This is their behaviour. But the estate of the Godly, is the state and man∣ner of the Nazarites, as St. Augustine saith, that is, be holy and clean all their dayes; for if they touch any unclean thing the last day, then all their dayes are reckoned unclean.

Now as we draw this from Gods perfection; so for the time when he rested (namely the seventh day) we learn to avoid protra∣ction and delayes. For God doth not only end, but he endeth also in a short time, even within seven dayes; 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.

Now we are come to opus suum quod fecerat, of which I will only shew you some notes, which St. Augustine hath gathered out of it.

First, saith he, We may see that all that which was created be∣fore, so infinite Hosts of Creatures in number, and so diverse in kinde on every side and part of the World, all that innumera∣ble plurality is here by God in one rolled up, and is called opus suum.

Though Heaven and Earth be so farre asunder, and so contrarie in nature, yet here they are brought to an unity and attonement; the means whereof, as he saith, is man, who being both of Heaven and Earth, became vinculum perfectionis, joyning both together in Man, as they both together were for man, and under his govern∣ment.

Now in that he saith Opus suum quod fecerat, Agustine noteth it, be∣cause 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, as one ha∣ving gotten St. Pauls Parchments or Epistles, should say and set them out as his own, but these cannot say, as God here doth opus suum quod fecerat.

* 1.53Now touching the third point, I ask first, Whether God was weary of working because he rested?

* 1.54To which the School-men answer, That, rest is here not opposed to wearinesse but to work, for he could not be weary of his work; because all that he did was done without labour, for he made all, by saying only let it be.

But happily a man, with long and much speaking may be weary: But we see that God spake but even one word, at least few, and short words, and therefore could not be weary so: Also a man is not weary of that which he doth, with faculty, and facility too: But God doth all things not only with faculty, but with the greatest facility that may be, for nothing is hard to him, or beyond the compasse of his power; therefore we cut off all wearinesse from God, and say, That his rest∣ing was only a ceasing, or leaving off to make any more new things, for his rest is only negatio operis, non affirmatio laboris.

* 1.55The other question is, Doth God then cease and rest from all manner of work; hath he ever since done nothing more?

* 1.56That is impossible, for seeing he is Actum primum; therefore he cannot be idle, and rest from all things, as we may imagine; as he bath quietem activam, so hath he motum stabilem, a quiet motion, with∣out any labor; and this we may learn out of Moses words, for he saith not simply, that then God rested, but he rested from his works, and not absolutely from every work, but only from the works which he had created, that is, * 1.57from creating any more things, from the works of creation he rested a novis condendis, sed non a veteribus conservan∣dis; for this was the Sabbath dayes work, which then he began: So saith Christ, pater meus adhuc operatur, & ego operor, John 5. 17. That is both in the propagation and bringing forth the things which he made, & also in preserving of them. We say, in the Schools, that there is a double cause of things, the one is causa sieri the other is causa esse. The first, is the cause of making: As a Carpenter having made a house perfect, forsaketh it and careth no more for it, till it fall down or as the fire is of heat, or as the clock keeper, is of the going of the clock, who when he hath set it to his minde, leaveth it untill the plumets fall down: causa esse, is as the candle is of light, which being taken away, the light is gone: So is God the cause of our life, being as a candle, whose being is of light: 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 become dark∣nesse, Psal. 104. 29. If he take away his breath from us, we dye.

We say then, that he rested not from preserving and governing, though he did rest from making.

Hermes, by the light of reason, could say, That it were very absurd to think that God should leave and neglect the things he had made; and God imputeth it as a fault to the Ostrich, Job 39. 18, 19 to leave her eggs without care and regard in the sands, therefore God him∣self will be free of that blame and blemish which he condemneth in others. 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: which is the second work of preservation and guiding. Also Psal. 148. 5, 6. He first made them with his word which is the first work of creation, long sithence ended, and he gave them a Law, which they should not break, which is the other work of establishing and governing things made: So Coll. 1. 17. Paul speaking of Christ saith, By him all things have their being or existence: and Heb. 1. 3. By him all things have their supportance, and are held up.

He resteth not also from the ruling and governing of the World. A Sparrow is one of the basest and meanest Birds, Matth. 10. 29, 30. Yet their motion is directed by his providence and will, yea the hairs of our head (are numbred,) and none of them fall without his provi∣dence: how much more then is he provident in disposing and govern∣ing mans motions?

He hath a stroke in all that we doe, Prov. 16. 1. The answer of our tongue is guided by God, and in the 9. verse, the direction of our wayes, and the end and issue of their purposes and thoughts; yea he ordereth and governeth our hands and feet, Psal. 33. 10. Psal. 56. 13. He I say, fashioneth all our thoughts, and knoweth them long before; so that we have no power in our heart to think, in the tongue to speak, or hand to doe ought, but as we are directed by God; 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, but the Lord doth dispose it and causeth it to fall unto Matthias.

That also which we call Chance-medley, as when many men walking in the street; 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, then let us not say as they did, Job. 22. 13. Tush, God walk∣eth above and regardeth not the things on earth, or with them, God seeth us not; For he both seeth, governeth, and preserveth all on earth: For though the Lord be in heaven, yet he humbleth himself to look down and behold the sonnes of men, and considereth that there is none of them good, Psal. 14. 2. And God hath not only, Librum re∣rum 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, but our preserving and guiding, is of the Lord and his work: he will at the last bring all these things to Judgment, Preach. 12. 14.

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, and having made all for us; he is said not to rest in his work, nor after his work, but from his work, 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.

Secondly, we see that in Gods rest his works goe before it; for the word is not quievit but requievit, which sheweth that if we be first imployed about the works of God and then rest; it may well be called Gods rest, but that rest which is without work is Issachars rest, Gen. 49. 15. that is, idlenesse, and such as give themselves to that, are called Cretians, idle and slow bellies, as St. Paul calleth them, and those shall never enter into Gods rest, for it is pigra vocatio and not a return to rest.

If God had his work six dayes before he rested in creation, and if Adam had his work in the state of innocency, 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, 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; neither doe they work in the will of God: therefore if they doe any thing, they busie themselves in meddling about other mens matters.

It is strange to see how busie we are in taking in hand evill things, and how earnest we are in doing them, and how constant in not gi∣ving them over, or ceasing from such works, Gen. 11. 6. Judas, can watch all night, to work his treason; but Peter, and the rest could not watch, one hour, to pray with Christ, Mark. 14. 37. &c. Non ha∣bemus, tantum perseverantiae in bono, quantum constantiae in malo.

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; 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, after the example of Abrahams servant; who would not eat nor rest untill he had done his Masters work, Gen. 24. 33. And as David who vowed, That he would not suffer his eyes to slumber, nor his eye-lids to take any rest, untill he had found out a place for Gods Arke, Psal. 132. 2, 3. &c.

* 1.58Now we are come to the last point, which is the proportion be∣tween work and rest; which is as great odds as six to one, for he wrought six dayes and rested the seventh. This then if we apply will sit somewhat neer us: for though happyly we doe some work at some times, and perhaps doe perfect it at last. Yet this is the manner of the world when they are weary of idlenesse, or can doe no other worldly thing, then it cometh into their mindes to say operemur opera Dei, and when we take it in hand, we work not six dayes as God did, and rest one; but we rest six daves and labor one: 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; but it is our fashion to use labor as a sauce, to get us a stomack to rest.

But we must not be as Jobs Sonnes and Daughters, Job 1. 4. that is, to spend whole dayes yea many dayes in delights and jollity, and few hours in the works of our vocation: for this is not to rest after Gods example.

The last use which we are to make of this, is that which the A∣postle gathereth out of the Heb. 4. 10. As God did rest from his works, so let us from ours: 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, 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.

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; then let him be to us the Lord of Sabbath also, both are noted in this preposition (in) for see∣ing our work and labor in this life is in Deum, 1 Cor. 15. 10. There∣fore let our rest, for the life to come be in Deo, which St. Paul seemeth to joyn together, Rom. 11. 10. We are of him, that is, for creation: we are by him, that is, for preservation: and we are in him, that is, our end and finall rest in him: To whom be all honor, praise, power, and dominion for ever.

Amen.

Et benedixit Deus diei septimo, & sanctificavit iplum: quum in eo quievisset ab omni opere suo, quod creaverat Deus, fa∣ciendo.* 1.59

* 1.60WE are now come to the period or full point of the work of Creation. This third verse containing in it, the dedication or sanctifying of that most won∣derfull and beautifull work of the whole World, and all things therein contained: For as in the Law both House and Temples, untill they were dedi∣cated and hallowed, were counted prophane and unclean, and not to be used of Gods people; 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, and all the hoasts of them; for, both they and the governor, Man, were an unhallowed work untill God blessed it, for though God blessed and sanctified the Sabbath: yet benedictio Sabati, tran∣fit, super observantes Sabati: As the Fathers say, by which means, the blessing came to man.

Wherefore as we have said, his rest was active: So now we shall see it, in the last greatest and chiefest works of all, for now in his

rest, he blessed and sanctified the Sabbath day.

As Man was the end of all, so the end of man is holinesse, which is nothing else but the Image of God, 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: the second containeth the reason why he did so, namely, Because in it he rested from the work that he had made: which reason because it was before rehearsed in the second verse, let us first see the dependance of it.

God doth not rather extoll the seventh day, than the other six dayes, as if he did more favor and like idlenesse, then labor and work, for this is truly affirmed, both of God and godly men (of the Sab∣bath,) which that heathen man said of himself, Nunquam minus otiosus quam cum otiosus fui: for as one saith, Circumcisio cordis durior labore corporis, wherefore by this God only 〈◊〉〈◊〉 requiem sanctam, and not idle passage over the time.

* 1.61But why did God passe over the six dayes and appropriate this speciall exaltation to the seventh day only?

* 1.62Surely it was to teach us to passe by all the creatures which God had made, and all that might be attained unto, by bodily labor and work: and not to seek for blessednesse in the six dayes work; but only in the blessing of the seventh day, given by his word which is above and beyond all that is in the Creatures.

But the other reason is more sensible, which is, because every one of the six dayes, brought his reall blessing with it. 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.

Wherefore that we may know, that we have more cause to, blesse God, for his spirituall blessings given unto us on the Sabbath day by his word, then for his temporall blessings which we receive at other times by his Creatures, therefore did he specially blesse this seventh day: for God knoweth we are easily brought to say, blessed be God, and blessed be this day in which we receive temporall blessings, and that place we will call the valley of blessing, 2 Cro. 20. 26. And on the other side, we think that day a cursed day, as Job did, in which we receive evills, Job 3. 8. But seeing all true and eternall blessings doe follow and shine, from the blessing of this day: it is indeed to be e∣steemed a blessed day.

* 1.63But I will ask, Whether the other dayes were not also blessed?

* 1.64Yes every one of them as we may see, Gen. 1. chap. had his Bene∣dixit, which though they were temporall, yet they have a very good Analogy, and fit proportion, with the spirituall blessings of this day, of

this day; for as we have a natural good use of the goodnesse of the Creatures on the six dayes, by their blessings given them; So here on the Sabath we have a spiritual use of the Creatures: 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. So Isaac is called Benedictus Domini, Gen. 26. 12. because God shew∣ed him such special favours. It was the strife between Esau and Ja∣cob, because of the blessing, that is, the superiority, Gen. 27. 37. * 1.65Therefore this day having the special blessing, is by it made the head and chief day of the week.

The honor which is given to this day is holinesse, which is ex∣pressed by sanctifying or hallowing, which consisteth in two things.

The first is Levit. 20. 26. which is separation or setting it apart from common and prophane uses, to the which they were or might be applyed before, before which they were called things common and prophane. So was this day first a common and an ordinary day, like to all the other ordinary dayes: yea, it might be thought to us before a waste emptie day, bringing no good with it to us; but now being set apart, the day which the builders would refuse, by this, is made the head and chief day of building; for as a man being set a a part to be a Magistrate, is thereby made above ordinarie men; so is this day now among other dayes, being set a part by Gods word.

As the separation of it from prophane uses is the first part; so con∣sequently ensueth for the sanctifying of any thing the appropriati∣on 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, but to that holy use and purpose in the Temple, for which they were made. If we then so use this day and separate it from prophane things, to holy exercises, it will be a blessed day to us; for Gods blessing given to this day is a real blessing, and will cause us to grow in holinesse here, and by it to blessedness in the life to come: For this must needs be granted, that he which 〈◊〉〈◊〉 it blessed it for some body; if for some body, then for himself, or for some other; but he made it not for himself, for he is God for ever and ever blessed.

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 him∣self.

Then it followeth, that it must needs be either for Man or for some other Creature; but not for any other Creature, because they themselves were all blessed and sanctified for us and our sakes, so

saith Christ, Sabatum erat propter hominem, non homo propter 〈◊〉〈◊〉.

Now we come to the counsell of God in the institution of the Sabath, the Psalmist saith 111. 2, 3, 4. That the works of God are great, and to be sought out of all them which have pleasure in them: And again That God hath so wrought his marvellous works that they ought to be had in remembrance.

It is Gods will and counsel therefore in these works, first that we should have a remembrance of them, and not to forget his benefits in them; for he made them that we should not only have a corporal use of them, but a spiritual use also, as David had, Psal. 143. 5. Re∣cogitavi, 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.

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 suc∣ceed well, that we may have fit occasion to call to minde his works, to blesse him for it, and to be blessed of him: 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, 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.

* 1.66First, That some day or time must be appointed to that end.

* 1.67Secondly, That it should be a day or time certain.

* 1.68Thirdly, That the certain time should be in a certain number of dayes, which the Fathers call taxatio temporis.

* 1.69Fourthly, That it should be the seventh day, which is taxatio diet.

* 1.70For the first we see, That reason consenteth to that which Salo∣mon saith, Preach. 8. 6. That there is an appointed time for every action under the Sunne, but especially 〈◊〉〈◊〉 it be a matter of weight and serious businesse indeed. Then reason wills that we should make speciall choyce of a time, when secluding all other things, we may intend only and wholly to it alone.

For if we should not have a certain time appointed to us, we of our selves are so carelesse, that we would make accompt of very few dayes or none at all, to sanctifie unto the Lords worship.

This matter then of Gods worship and Religion, being a matter of our soul, is the most weighty and serious businesse that can be, in as much as the soul is the worthiest part of us: And therefore it concerneth the freehold of our souls so neerly, that if we neglect or set light by it, Agitur de anima, our soul is in jeopardy: But if we set light of our soul (which being so precious a thing, is worth looking to) yet in another regard it is a weighty duty, and therefore we ought to be carefull of it, because God is worthy of this service and duty, which is opus Sabati, wherefore indeed there is no time of our life, but that we should think chiefly of this as the 〈◊〉〈◊〉

held, That a man ought perpetually to be present and conversant with God, And in our words send up short prayers and praises to God. And that this is a bounden duty, daily to be performed, it is agreeable to the word of God, Numb. 28. which was shewed in their daily sacrifice every morning and evening, offering oblations and incense to God.

But who is it that is able all the dayes of his life, night and day, to intend his businesse as he ought; for this belonged as a duty, not only unto the Jews, but unto every Christian now.

Seeing this one businesse is to be intended above all other, and every thing is then best ordered, when we appropriate and apply the time and our studies only and wholly to it, as the proverb is, Quod unice, id unum, quod solicite id solum agas, for this is the wisdome of man in matters of this life: Then we must needs hearken to the counsell of the Prophet, Psal. 46. 10. Desistite, be still, or leave off other things, that ye may know I am the Lord, &c.

And to the advise of the Apostle, 1 Cor. 7. 5. we may leave off other matters, and must consent so to doe for a time, that the more fully and wholly we may be given to prayer and fasting.

This is called of some Induciae seculo, a truce taken with the world for a time, that not being troubled with the affairs thereof, we may only set before us (as much as our weak natures can) our duty in the service of God, which is our sanctification. Therefore God appointed to this spiritual work a time at large, that is, appointed some time, in which only and wholy Adam by necessity was enjoyed to this work. Wherefore; by all conveyance of reason, by a much greater necessity, must we know, that we also must have a time at large for this businesse.

* 1.71The second point is, That it was necessary, not only that there should be a time at large, that is, some time of our dayes, but also a certain set time or day appointed for it, for otherwise God should have slender service, or scarce any at all; for if it were left at our liberty, we would take liberty to serve him when we list, and when we could intend it, and when we had nothing else to doe: There∣fore one said well, according to St. Peter, Christiana libert as pallium est pessimis moribus.

And I referre me to your judgement how well God will be served if there were no time certainly appointed, seeing this which is set down is so ill kept: Those therefore which urge Christian liberty and would not have a set certain day, but every day a Sabath, they would have God stand at that portion of time and service, which mens devotion and liberality would afford.

This then would be the inconvenience of uncertainty in this mat∣ter, that perpetuum Sabatum & jejunium would prove none at all: And therefore God saw it necessary that we must have a set and a cer∣tain time.

And in this the Law of Nature agreeth with the Law of God; for the Heathen had their statae feriae, set and appointed holy dayes: and

the Hebrews call their holy-dayes by the name of Mogne, which is a staid certain time, still unmovable, not at random, but set down and appointed firm and perpetual.

* 1.72Now we are come to the third point, That it must be one of the seven in the week, which came not by natures light, but by Gods ordinance, his word setting it down, therefore was it told Adam, that he should tell it to the Posterities to come: By which means the Gentills came to the knowledge of it, and held it by tradition; for in their books we shall plainly see it.

Lucianus testifieth, that as the Jews kept their holy-day (in which they worship God) on the Saturday: the Turks on the Friday: the Egyptians on the Thursday: the Assyrians on the Wednesday: the Persians on the Tuesday: The Grecians on the Monday: And Christians now doe keep their day of worship the Sunday and first day of the week; So that in all quarters and parts of the Earth every day and part of time is kept as a set day of divine worship. And for the seventh day, we shall see that the Pythagoreans had received a glimmering of this knowledge, for they called the number of 7 numerum quietis, and the number hallowed of God, and the divine number, or Gods number, which they had (no doubt) not by the light of Nature and reason, but by tradition from their Elders, and so delivered it to their Posterity.

It is strange which Eusebius recordeth out of two Heathenish Wri∣ters, 13. de preparatione Evangelii, The one of Linus verse 2. That God made and finished all things the seventh day: the other of He∣siod (we agreeing to that) saith, that therefore the seventh day is the Lords holy-day. And on the seventh day therefore the Gentiles called on their Gods, and had their meetings in it, and called the number of 7 Minerva, by the name of their God. Macrobius affir∣meth, that the Gentiles did mean by Pan and Jano and all other names of Gods, only the great God Apollo, as their chief God whom they served the seventh day.

But this is our rule most plainly revealed from Gods word, that it is his will, that we should keep the seventh day holy; for seeing all the dayes are his, he should have done no injurie, if he had appoin∣ted and dedicated all the dayes of the week to be spent and imploy∣ed on his service, yet he hath not done so.

St. Augustine saith, That if God had given us but one day of the seven to work in, for our own commodity, it had been more than he had owed us, it had not been given of duty, but of his lar∣gesse and liberality.

But now seeing he hath not given us one, or two, or every other day for our businesse, but the whole six, and reserved but one of the seven for himself to be served in; this is so equall, that none can complain or think to be hardly dealt withall.

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, and not to be excused, and as Da∣vid

saith, 2 Samuell 12. 5. he may well be called the Child of death.

The fourth and last point is taxatio diei.

As the World had the knowledge of the former three points, so this point standeth upon very good and sufficient reason; 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: 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 Cre∣ation. 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, because he had fully perfected all the work in it; and the very same reason which made the Jews Sabath on the seventh day, doth now also move Christians to keep it on the first day in the week, for it is Gods will that the lesser benefit should surcease and give place to the greater, Jer. 23. 7. and that the benefit of Creati∣on, as the lesser, should yeeld and give place to the work of Redem∣ption, which is the greater benefit.

When Christ cometh, we shall not then extoll and magnifie the deliverance out of Egypt, but that shall cease and not be counted the greatest benefit; But we shall talk of Christs work and deliverance from Hell and Satan: So the day of Creation must give place to the day of Redemption.

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 Redempti∣on, as Athanasius and Ambrose doe hold and prove: 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, and Ascention, was also on the first day in the week. And also the first day is most fit to retain in minde the restauration of the World: So it is not unmeet to remember the Creation, which was begun the first day. And besides all this, it may serve as the fittest time to cause us to remember the benefit of glorifica∣tion, 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. there∣fore it is most fit to put us in minde of that also.

We will beginne the next time where we now leave.

And you remember the last time according to the division we then made, we spake somewhat of the institution and observation or use of the Sabath. 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. 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; But some one day he ought wholly to apply all the powers of his minde, and all the parts and members of his body about it alone.

Wherefore we have shewed, * 1.73first, That there must be some one day or time set a part to the solemne intending of the work and worship of God.

* 1.74Secondly, That it ought to be some certain day.

* 1.75Thirdly, That God, measuring out his vectigal temporis, the tri∣bute 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; for in Religion, as in seven dayes is the Sa∣bath, so in the feast of the seventh moneth is the feast of the Taber∣nacle, or the feast of weeks.

* 1.76The last point is a positive day and time, namely, the seventh day, which God chose as most fit for his work.

Touching which the Jews themselves did not so much stand, in the strict limitation of the set day: For they held, That if a man by sleep or 〈◊〉〈◊〉, knew nor certainly which was the seventh day, it was not a matter absolutely necessary, so that he kept one day of the seven. To this end therefore of worshipping God, he would have us make a truce with the World. And as Augustine saith, we must have a vacation from the works of our Vocation. And as Christ would have us, Luke 10. 42. we must lay aside Martha's part, that not being troubled with many things, we might attend to Mary's part: The better for separating our selves from worldly things, and dedicating our selves to heavenly things, is the ground of this institution, * 1.77and this is the end and observation of the Sabath of Paradise.

* 1.78But the Sabath of Sinai had three other accessory ends added to this.

* 1.79The first is Politicall, set down Exod. 23. 12.

* 1.80The second is Theicall or Ceremoniall, which Ceremonies are excellently well divided thus.

* 1.81Some were appointed as closures or fences, to inclose and defend or aid the Law, * 1.82as the sixth Precept had this Ceremonie for his fence, That men should eat no blood, to signifie 〈◊〉〈◊〉 them how greatly they should abhor murder.

* 1.83The other Types or Ceremonies were rudiments and instructi∣ons leading us darkly, as by Riddles and 〈◊〉〈◊〉 to some necessa∣ry points of the Gospel.

So the Ceremonie of the Saboth taught us a double Lesson and Document, the one of a benefit already past and exhibited, as of the Creation done on the seventh day. The other of a benefit to be ex∣hibited hereafter and perfected also on the seventh day, that is, the work of Redemption and Regeneration. So now the promised Sa∣viour being come, that Ceremony of the set seventh day 〈◊〉〈◊〉, and the first day in the week is in its stead. There was also another Ceremonie, Heb. 4. 9. and that taught us to rest from finne in this

life, 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.

* 1.84First, Because they are filii Adami.

* 1.85Secondly, Because they are tanquam filii Abrahami.

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: Wherefore when we say there was a Cere∣monie in this Law, and a Riddle, it must be understood, that it was not so from the beginning in Paradise, but was after added as ac∣cessory 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 sha∣dows and Ceremonies.

Wherefore seeing there could be no shadow where was no body, we conclude, that at this institution there could be no Ceremonie, for where and when no sinne and losse is, there needed then no Sa∣viour. But there was no sinne nor losse to man, untill after this Sa∣bath was instituted, as appeareth in the next Chapter, wherefore now it hath no such ceremonial end; 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. And this was the principall end which was before the Ceremony, and remaineth still to us after the Ceremonie.

Touching the other Ceremonie, which was a fence to the Law, it is set down Exod. 35. 2. which also was accessory: for only we reckon that to be Ceremonial in the fourth Commandement, which afterwards was added to the first end, and was ended in Christ; and thus we stop the mouths of Papists, which say, Seeing the fourth Precept is ceremonial, why is not the second also? and of the Ana∣baptists who reason even so against the third precept touching Oaths, saying, Why should not it be ceremonial as well as that, be∣cause these Ceremonies only were added for a time ad erudiendum intellectum, & ad informandos mores: Wherefore the first end remain∣eth; So that as the Eve of the Sabath is Nundinum ventris, the Mar∣ket for provision for the belly, so the Sabath it self Nundinum mentis, the Faire to provide meat for our soul. And the Jews give a good reason why they were forbidden to goe forth to gather Manna on the Sabath day: For why should they be troubled with corrupti∣ble Manna, which was subject to putrifaction and rottennesse, seeing that day they were to gather the Heavenly Manna which perished not.

There remaineth one point touching our positive day of keeping the Sabath, why it is changed into the first day of the week. 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: For by Christs work we are not only postored to our first estate of Gods Image, in which we were made; but also by it we are made partakers of the divine nature, as the Apostle saith; Therefore the former benefit of the day of Creation giveth place to this of the Redemption: For seeing his Resurrection was the per∣fecting of the work, which was upon the first day of the week. 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, 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 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.

Being therefore changable by the institution, we are not to trou∣ble our selves about the altering of the set day; but we will a little more return to the consideration of the commandement as it is morall.

The fourth Commandement, in the 5. of Deut. beginneth with a Memento, which is a calling to minde of all his benefits; and by ad∣ding 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 though we finde in the Commandement the word benedixit attributed to God only as his proper action, 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 de∣stinandi, 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 ho∣ly use and end, and our sanctifying of it is when we shall with care apply and spend it to that holy end.

* 1.86But now the question is, Whether the Sabath and seventh day were by Adam and his posterity, after this institution to that end?

* 1.87The Jews make no question of it, and also the old and new Wri∣ters affirm it. And they ground themselves upon two reasons. 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 Cre∣ation, which say that God created the matter of all things from eter∣nall, but put the work in execution at this certain time: 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.

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; for (say they) it was but now renewed, for it was well known and kept before, therefore they thus expound it, Memento Legem hanc, Legeipsa Antiquiorem.

But whether it were observed according to the institution in the time of nature, before the Law that is not material, nor the point we stand upon. If they say, Quis unquam legit Abraham Sabatum ob∣servâsse? we may say likewise, Quis legit Adamum aut Abraham je∣junâsse? yet they will not deny, but there is now use of fasting, and so is there of the Sabath.

We must know St. Pauls rule to be true, 1 Tim. 4. 8. that as bodily labour profiteth not, but godlinesse; so bodily rest availeth not, but as it is a help to sanctific us, and a furtherance to true holinesse; for if it be a hindrance to piety, or a cause to make us lesse holy, rest is evill, and farre worse than work and honest labour: Wherefore they which spend the Sabath day, not in the publique Congregation, but privatly at home in their houses and chambers doe ill, and were condemned by that ancient Conncell of Gangren, which was holden in France. And we read in 44. of Ezecbiel 19. that there were Offi∣cers to look that the Sabath day should be well kept; it must much lesse then be made a Sabath of belly cheer, spent in no other then such as whereof commeth nothing but dung, being the only fruit of their festivall and holy-dayes; and God so hated it, that he cast it in their faces that so kept it, neither must it be spent in wanton recreation and lascivious pastime.

Nor yet as the men of Ashedod did, Nehem. 13. 15. by making it a Market day and Faire to sell their Merchandises; for this is to make our purse and our belly, Mammon and Bacchus, our Gods, and to con∣secrate a holy-day to them: Nor as Shiloh did to dancing. Nor as our L. in frequenting Theaters and Playes, Bear and Bull baiting, for this is to turne away our foot from the Sabath, and from doing Gods will on the holy-day: We must not doe so, but we must call the Sabath a delight, to consecrate it to the Lord, and honor it, not doing our own wayes, nor seeking our own will, nor speaking a vain word, I say 28. 13. but we must, I say, delight in the Lord upon that day, and then his blessings of all sorts shall light upon us, verse 14.

But let us come now to speak of these two things apart, which re∣specteth our sanctification and observation of the Sabath to see what we should not doe, and then what we should doe as is requi∣red of us.

Touching the rest from things inhibited, it is somewhat dange∣rous to speak of it, because our nature is given to such extremes; for there are two ancient Councels which doe bewray our corrupt di∣sposition. The one is Concilium Aurelianense in France, which shew∣eth, that in those dayes the People were so straight laced, that they were perswaded, that it was utterly unlawfull to doe any thing ei∣ther Adjutorem or ad necessitatem, to trim up their houses and them∣selves, or to dresse meats.

We read again within fourty years after, that their mindes were

so 〈◊〉〈◊〉 gone wide from that, that they fell into the other extreme clean contrary, that they thought it was lawfull for them by Christian li∣berty to doe in it what they list.

To 〈◊〉〈◊〉 which foul error, there was made the second Coun∣sell of Mascon which made a Cannon; That the people should seque∣ster themselves, from all mechanicall works of their vocations.

* 1.88The things which are now interdicted to Christians, as hindrances of this holy 〈◊〉〈◊〉 six in number.

* 1.89The first is bearing of burdens, Jer. 17. 24.

* 1.90The second is travailing journeyes, Exod. 16. 29.

* 1.91The third is earing, ploughing, carting, or taking in of harvest, Exod. 34. 21.

* 1.92The fourth for bearing merchandizes, buying and 〈◊〉〈◊〉 Nehem. 13, 15, 16, 17. &c.

* 1.93The fifth not to build Temples or Churches, Exod. 31. 13. &c.

* 1.94The sixth idle playes and pastimes, to which men are too much gi∣ven at such times.

Which because they are divers, and men are diversly given there∣unto in sundry places, I will name some which the Fathers in their times, have sharply reproved and inveighed against, as the abuses and prophanings of Sabaths, in their ages and severall places, in which they lived; for we read that the Councels of the Church, doe not only concur joyntly with Gods word, in interdicting the former things, but also other particular abuses of their age and place: As proper then, St. Jerome upon the 20. of Ezekiell sharply reproveth stage playes on that day.

Augustine 119. Epistle inveigheth against Dauncing.

Gregorie against Hunting and Hawking, which great personages then used.

Leo spake against Dice and Cards, by which the Sabbath was pro∣phaned in his time.

I will come to the Heathen, and we will see the things which they by the light of reason, condemned on their holy-dayes as prophane abuses of them, which did 〈◊〉〈◊〉 them as they thought.

Of the which this is one of their rules, die sacra requiescat aratrum, for they thought it a pollution to their holy-dayes; for though they were lawfull and necessary on their dayes, yet they thought them not ad decorem hujus diei.

They which doe these things inhibited and forbidden by God as a hinderance of sanctification; God so misliketh that he appropriateth to this sinne a speciall punishment, Jer. 17. 27. and that is to send fire to their Cities: As this is against the one extreme, so we are to give a caveat for the other, least while men avoid prophanesse, * 1.95they fall into that precisenesse of the Jews, as to think it death and deadly sinne to doe any thing at all on the Sabbath day.

This was the jewish error of Kiffon a 〈◊〉〈◊〉, who held it necessary that on the evening before the 〈◊〉〈◊〉, if any man were found sit∣ing, in the same place and state he must remain sitting, untill the end

of the Sabbath: But Origen speaking of him as too strickt, expoundeth that place of Exod. 16. 29. Maneat quis{que} in loco suo, thus (in his place, saith he) that is within the space of two thousand Cubits; So that he thought it no breach of the day to keep within that compasse; but this is to strain at a Gnat, &c. For God hath not made restraint of works in such labors, in matters of piety and necessity: For Christ saith, That Priests in the Law did break their bodily rest, And yet were blamelesse, as in blowing of Trumpets in stead of ringing of Bells, in fetching water, carrying of wood, and killing of oxen.

These things being sacrorum causa, were accounted holy labors, as to goe about to see the Sabbath day kept, Ezech. 44. 14. He made custodes Sabati, to the which use, are our Church-wardens to attend. So say we also for necessity: for the Maccabes 1. Book, condemneth those, which on the Sabbath day would not fight to resist the rage of the enemy, then presently setting upon them. Elias walking four∣ty dayes must needs travail some Sabbath and break the bodily rest.

In this case of absolute necessity, the labor of Midwives and such as are attending on so needfull and present a businesse, may not be de∣ferred, Periculum animae pellit Sabatum, for it is a work of mercy to save a mans life, God will have mercy rather than sacrifice; yea Christ will excuse them which doe toyle and labor on the Sabbath day, to pull a beast out of the mire, Matt. 12. 11. But let not this li∣berty give occasion to the flesh, to make us carelesse of our duty on the Sabbath day, for we must so doe all things (as abigail said to David 1 Sam. 25. 31. ut postea non sit, singultus cordis) That there may be in us no scruple of conscience, nor sobbing of the heart, for the breach of the Sabbath.

* 1.96Now for the time of the rest.

The Counsell at Orleance, Decreed that the Sabbath should begin a vespere, and some were so scrupulous in numbers of time, that be∣cause 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 perseve∣rantiam diei. Eusebius lib. 3. cap. 8. saith that, the Church then kept it ab ortu solis ad occasum, not two or three hours, which we scarce can endure to doe.

Thus we see the manner and time of this rest: Now for the speci∣all duties in this rest, which is the chiefe end.

The first Counsell of Paris setteth down sanctification in these two points, in imprimendo & exprimendo exercitia pietatis.

The means to imprint holynesse in Adam, being yet in Paradise is called contemplatio & hymnus.

* 1.97The Jews doe think that the 92. Psalm, was made in Paradise by Adam, as the title sheweth it, for it is a Psalm of the Sabbath, and it calleth men to the meditation of Gods works of Creation and pre∣servation, and then a praise of thanksgiving for it; * 1.98besides meditation of Gods works, the reading and hearing of Gods word, is an exercise

of godlynesse to be used on the Sabbath day, and so likewise prayer is an excellent exercise, Act. 16. 25. * 1.99Likewise the receiving of the Sacraments, Baptism and the Eucharist or breaking of Bread, a no∣table sanctitying of the Sabbath: So that by these four means, san∣ctification is imp•…•…ed in us on this day, in respect of the preacher.

But there are other duties to be performed in respect of the hearers, to imprint and fortifie godlynesse more deeply in them.

* 1.100The one is ruminating and calling to minde again, by serious medi∣tation that which we have heard, for we must not only goe to hear what God will say to us concerning our good, Psal. 85. 8. but also meditate what the Lord hath said unto us.

* 1.101The other is conferrence after hearing, to reason, and talk, and commune of that we have heard; for by that means the disciples came to the certain knowledge of that which they doubted of before, Luke 24. for Christ will come and become a teacher within to such.

Thus much of imprinting: Now a word of expressing sanctification; as the Psalm of the Sabbath 92 beginneth with meditation, so the end is to tell men, that they must be like good trees, to bring forth good fruit, for having holynesse in us, we must bring forth fruit in holynesse, Rom. 6. 22. It should seem, John 13. 29. that it was Christs usuall manner on the Sabbath day to give somewhat to the poor, and I would men were perswaded in their mindes, that the observation of of the Sabbath consisted as well in ostendendo as imprimendo sanctita∣tem, for by this means the poor should have somewhat towards their relief: So would the 2 Benefacitote of St. Peter, 2 Epist. 1. 19. and St. Paul, Phil. 4. 18. agree well in commending or hallowing this day: For by these two means we shall come to be inheritors of both blessings.

Blessed is the man whose delight is in the Law, &c. And blessed is he which considereth the poor and needy, Psal. 41. 1. For if we thus ho∣nour God in this Sabbath here, it will come to passe, that God will requite it with this rebound honorificantes me, 〈◊〉〈◊〉, 1 Sam. 15. which we may be sure of, when Gods institution and our observation doe concurre and agree together, that is, when we shall apply and spend the day and rest to that holy end, and in those holy exercises, to which God hath ordained it, and which God requireth at our hands.

Istae sunt generationes coeli & terrae, quando creata sunt: quâ die Jehova Deus fecit terram & coelum: Et omnem stir∣pem agri, qui nondum fuisset futurus in terra, omnemque herbam agri, quae nondum fuisset oritura: quum non demi∣sisset Jehova Deus pluviam super terram, & nullus homo fuisset ad colendum terram.* 1.102

* 1.103THESE verses as I told you in the beginning of this Chapter doe contain in them, the generall conclu∣sion, rehearsall, or recapitulation of the discourse of the six dayes work specified before.

For after Moses had told us that the Camp, and the Capitall were finished, that is, the place of labor and rest, and that the Armies of Heaven and Earth were ranged in their proper places, and man, the Lieute∣nant of God, had his charge injoyed, to rule the hoasts of the earth, and to sanctifie the Sabbath, what now should he say more: But shut up all in a short sum or conclusion, which may best serve for a transi∣tion to the rest that followeth.

In this fourth verse, we first see the three generall terms, used in the former Chapter, Barah 1. created, Gnasha 1. made; and Cagash 1 brought forth, that is, creavit, fecit, generavit; the last whereof is the wheel of generation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as St. James calleth it 3. 6. by whose continuall course all things continued till now.

The first is creavit, that is, God alone doth create and produce a thing of nothing.

The second, fecit.

The third genuit, that is God and the kind doth bring forth: and this is the course of nature in generation.

Which three words doe proclaim, that which Moses and the Pro∣phets could never (as they thought) sufficiently speak of.

The first is against, and refelleth the error of the heathen Pagans, which held that the world was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not begotten but without be∣beginning. But in principio creavit she weth, that God was the father that begat this world, and that it had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, a birth day wherein it began to be.

The true meaning of which is, that this world which now we see so old, and as it were doting for age, and with increasing is now al∣most spent, and yet the time hath been, when it was but a young world, in his infancy and youth, it may seem that it was but a young world, Exod. 18. For then men were so simple and Childe like, that they would be content quietly to be under government, but now the world is grown wiser, and every one thinketh it a childish thing to be governed by others, thinking themselves old enough to rule others, it was but a young world when Kings and men of great honour,

could be content to labour all the day, 1 Sam. 11. 5. I trow our World now is wiser, in which men hold scorn of work: Then Jacob when he saw the money in the sacks, thought it some over-sight of Joseph, and therefore sent it again, Gen. 44. 12. But now men are wiser, they count restitution a childish thing, and think other mens oversight to be their good gain. It had an infancie then at the be∣ginning 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 be∣ginning; for we are all the sonnes of Adam, which was the sonne of dust, which was the sonne of Deformity, which was the some of no∣thing; and this is the first father and beginning of our generation, which may suffice against the error of the Heathen Pagans.

* 1.1042. Another error there is, which they being forced by reason to acknowledge a beginning, yet did with it hold, that it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that it hath been made from everlasting ever since there hath been a God; for they say, That as the beam had his beginning when the light began, and as a shadow hath his beginning with the body; so had the World a beginning when God began to be, and then by ne∣cessity it must needs be.

Against which Moses saith not only, that it was produced, but it was produced (in die) in a certain prescribed day, and therefore this proceeding was not eternall. And here we must note, that in die, is not here taken for some one only day, as some ground their conceit, as if God made all things in one day: For the day in which the light was made, there was no Earth; and when the Herbs were made, there was in that day no man, untill the sixth day, as it is in the fifth verse. This therefore overthroweth the second error be∣fore, because all was made in a certain bound of time.

* 1.105Another ••ort there was, which granted both these, that the World was made, and that in die, but yet affirmed that it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, namely, that it was self borne, and made it self, or was pro∣duced and came of it self, as a thing casuall and by chance; which foolish and grosse opinion of Epicures was ever (for the absurdity thereof) hissed out of Schools: but Moses meeteth with this also, saying, that the Lord made it.

And because it may be thought that there was divers Gods, he telleth us by a name which was never heard of before this time, by the which he describeth him unto us, and that is Jehovah.

Thus he hath recapitulated all the former Chapter unto these three considerations, which is all one with the first use of the first Chapter, saving that here is expressed the name Jehovah, which is not there; for this name of God is the most glorious name, Deut. 28. 58. and therefore Moses here reserveth it till every thing in this glorious World be fully accomplished and perfected. In the 6. Exod. 3. it is said, he was not known by this name before then, that is, whilest he was bringing any thing to passe, and not yet per∣fected,

he is Elohim; but when he hath fully performed it and set it on foot, then he is known to be Jehovah, by whom the thing hath his being and is that which it is, for he is the essence and being of things that are.

There are many difficult mysteries in these names, which because some are too curious in standing upon, and others have itching eares listening too much after curiosities, I will omit; only this we must needs know, which the nature of the word sheweth, that God is he which is of himself, and by whom all things are, move, and have their being; for seeing we know not, nor can see the nature of God, we must give him a name according to the greatest benefits which we receive, and the greatest works which we have seen. But the work and benefit which is most common to all things, is (being:) Therefore by that name he is most fitly called; for life, moving, and reason all things have not, but every Creature hath his benefit of being: and therefore he taketh his name from this general benefit which is seen in all.

Another reason of this name Jehovah is taken from the perfection of this being Exod. 3. 14. which is set down Revel. 1. 4. because he was, is, and shall be for ever.

Therefore no Creature but God, can ever say I am, this is my name; for if a Creature of the time that is past should say, Before Abraham was I am, John 8. 58. he should make himself God.

So if a Creature should, in respect of the future tense say, I am with you untill the end of the World, Matth. 28. 20. he should therein make himself God, who by propriety of nature may still say (I am) as it is his nature; therefore this his name Jehovah, signifieth that he hath the perfectest being, and only such a being. And thus much of the reasons of his name.

Elohim signifieth Power and Judgement.

The one sheweth his Might in doing, the other his Truth and Ju∣stice in judging, both which in his name shew, that as it was he that did make the World, so it is he also which shall judge the World at last; for that as the one allureth us to love, so the other yeildeth us matter of dread and fear.

So Jehovah signifieth not only Hagah (which is making of things) but also destroying and dissolving of things to nothing again, Ezech. 7. 26. where it signifieth calamity and destruction: So doth his name Shaddi import not only plenty and nourishment, but also pu∣nishment and undoing of things. So that in all his names this nature of Mercie and Justice is expressed.

There is yet a further thing to observe; for whereas before Hea∣ven was first placed, and had the precedence of Earth; here the pre∣heminence is given to the Earth, and the Heaven doth come be∣hinde in the last place.

Which whether it be the propriety of the tongue (which usually beginneth with the latter thing was spoken of before) or a mysterie to shew closely, that the Heavens were made for the Earth, and not

the earth for the heavens, or whether it darkly shadoweth out to us, that in Christ Jesus Adam (which is earth, that is our nature) shall be exalted above the highest heavens, in the day of restauration; I will not curiously discusse but allow each sense, as having a good and a godly use to such as be sober minded.

Et omnem stirpem agri, &c.* 1.106

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, because you set your eyes too much on nature and art, attribu∣ting things now to the influence of the heaven, or the industry of things on earth, that it is none of these means, but only God, that still 〈◊〉〈◊〉 rule and maintain all; for under these two rain above, and man be∣low, is comprehended all other ordinary means, we are wont to a∣scribe all things to Sol & homo. Therefore Moses to prevent that evill, that we tie not these things either to nature or art, but that we may ever in all things look up to God, which is before them, above them, 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 howso∣ever, things doe concurre, and meet together in humane matters here below, yet we must defie these ordinary means, and evermore glo∣rifie God, who is able, either without rain or the help of man to make the earth fruitfull.

Now this which Moses speaketh of rain and man, holdeth in all other things as in Fish, Fowl and Cattell: 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; for other things being put together, will alone bring forth and multiply by kinds without mans help: But the fruits of the earth are most laborious, for before the earth can bring forth, it requireth our help both to till and plant it, and the influence also of the heavens doe most appear in these things: insomuch as the fruits of the earth may seem to reason, to be the effect of mans labor, and the dew of heaven.

But Moses by telling us that it is not so in this, teacheth us how we may have a right judgment in all the rest, for it holdeth in all, as in this: touching earthly fruits, he setteth down two kinds Virgultum agri, & herbas horti.

The first comprehendeth all that hath wood in them, the other all which have sinowy substance, as every green tender herb hath: Touching which he reasoneth thus, seeing these which need most the labor of man, and seasonable rain were brought forth by Gods power, before either rain or man ever was; Then God is much more

able to doe any otherthing without the help of man or any thing else. The fruits of the earth doe need two things.

* 1.107First, a power of being. Secondly, a power of growing.

* 1.108Remove rain, and the labor of the husbandman, and we cannot see how either they should live or grow, yet saith Moses, God with∣out either plough or showers, did cause all things to grow out of the earth, and to bring seed, grain, and fruit.

For the meaning of this verse we must mark these three propo∣sitions.

* 1.109First, that the originall fountain of things naturall as now they stand, is from God, and his blessing, not of ordinary means; for rain, mens art & industry, though they be naturall, yet have they a blessing and virtue from God by which they are available. But to speak more specially of rain, 38. 28. Asketh, Quis est pater pluviae? The answer is, God, 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, 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; It is not Plannets, nor nature, nor fortune, but God himself, Judg. 6. 37. We see both set down, his giving out a commandement, for the ground to be wet and restraint for the flesh & contra, seeing then it is in his only power to give or restrain, 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, but would have it rather to ascend up∣wards into his place, that we might lift up our eyes, to know and ac∣knowledge that it cometh only from him.

* 1.110The second royall prerogative of God is, that though we have ne∣ver so much rain or men to help; yet all is nothing worth and cannot avail without Gods blessing doth accompany it, which is shewed, 1 Cor. 3. 7. Paul may plant, and Apollo may water, there is the hus∣bandry and rain: but both the tiller and waterer is nothing unlesse God giveth the encrease, therefore we must see and behold God in them all, 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 tempesti∣vam pluviam unseasonable rain, nor the first nor the later rain, Ezekiell 34. 26. Or if he send it not in plenty, Esdras 10. 9. For they had rain yet they wept for want, or if he sendeth too much, what good will it doe the earth?

* 1.111The third prerogative of God is, that God without rain can make things fruitfull, but the rain cannot doe so without God: It is not these means of tillage or rain that can doe it, Deut. 8. 3. But God with∣out them can doe it, 2 Chron. 14. 11. It is all one with God with a few for quantity, yea with no means to doe things; a little oyle and meal shall streach it self out, and encrease untill rain come: 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. 〈◊〉〈◊〉. for fear lest they should not look faire, by Gods blessing, made them look with better countenance than the rest which fared more deliciously.

Wherefore saith Daniel, Try us, for we know that God can doe it without means, or with base means, 2 Kings 4. 40. the Prophet by Gods word (without 〈◊〉〈◊〉 quality, yea to shew Gods power) could make poysonfull meat, which is contrary to nourishment, to nou∣rish; he made Coloquintida to nourish them, which of it self would excoriate the intralls, and scowre them to death.

* 1.112The 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; as the putting in salt into salt water can make the water fresh, which is con∣trarie to nature, 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. And this power of God appeared most in the beginning of the Gospel, in setting abroad Christian Religion; 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, as he was of things supernaturall in the beginning of Creation. And that we may know that he is able to doe things above, besides, and without, yea, and sometimes contrarie to these ordinarie means; that so we may be taught neither in the want of them to dispair, nor when we have plenty to be proud and presuming in them; but ever look back to God which is above all means, and of himself, as able to doe all in all: To whom be all honour, glorie, power, wisdome, and do∣minion for ever and ever,

Amen.

Aut vapor ascendens è Terra, qui errigaret universam superficiem Terrae, &c.* 1.113

* 1.114TOgether with the conclusion of the works of Creati∣on in the fourth verse, I told you that 〈◊〉〈◊〉, in the 5. verse, adjoyned a necessary Caveat touching se∣cond causes, lest now we should ascribe the pro∣ceeding and doing of things, either to ordinary means or second causes, either naturall as to rain, or artificiall as to mens labour and industrie, which two doe include all other means whatsoever.

To this end he declared that God is the Author of second causes; and therefore, as he did all things before them; so now they are, he is likewise able to doe and bring any thing to passe as well without them, yea with means and by causes contrary to such an effect, as well as with all the means that are in the course of nature, or may be invented by the industry of men.

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.

Now then to speak of them both apart.

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.

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.

* 1.115The first is a moist or foggie steem or vapour.

* 1.116The second a dry smoke, fume, or exhalation.

It is not wonderfull that the Earth should yeild a dry fume, be∣cause it is naturally inclined to drynesse: but it is strange that the Earth should give out a moist fume, for that is contrary to her nature and qualities.

There are three estates and degrees in the generation of Rain out of the words, * 1.117The beginning and originall of it is vapor expirans, a moist steem loosned from the Earth: * 1.118The proceeding of it is va∣por ascendens, lifting it self into a cloud above: * 1.119The perfecting of it is vapor descendens, which is the dissolving of the cloud, and so drop∣ping down: these are three proceedings of this generation.

God is able to rostrain this course of the rain, Job 36. 27. and might have caused 〈◊〉〈◊〉 not to be loosed from the Earth, 〈◊〉〈◊〉 ascend up, but to sweat out to moisten the dry clodds, as it is in our bodies. But God caused it to lift it self thither, that he might water the Earth from his Chamber, Psal. 104. 13.

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, and maketh it a com∣pact and condense matter, Job 26. 8. And for the dissolving of the clouds he is said Cribrare aquas, 2 Sam. 22. 12.

And these are the three proceedings of rain, and the three degrees ingendring it.

Finxit verò Jehova Deus hominem de pulvere terrae, sufflavitque in nares ipsius halitum vitae: sic factus est homo anima vivens.* 1.120

NOw touching the 7. verse, at which I said 〈◊〉〈◊〉 the repe∣tition of the Historie of Man and his generation; That we may not trust in him nor his help, we read, Gen. 1. 26. that Man was created, but not whence, nor how, nor after what sort: these cir∣cumstances are not there set down; there we read that man was made Male and Female, but the order how is not set down.

Therefore that which briefly he touched, omitting some things there, now here he supplyeth, shewing that God first made the Man, and out of his side took the Woman.

Concerning which, having shewed that Man is made the chief Creature of all the rest, both in regard of his superior part of the soul, as also of the inferior part of his body: and also in the end of this verse he expresseth more fully the other part of his soul; and in handling both, he observeth the very order which he used be∣fore.

First, to speak of the lesse perfect and more base part of the bo∣dy, and then of the soul.

Touching the body in the first part of the verse, there is two things expressed to be considered of: * 1.121First, the Matter. * 1.122Secondly, 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, 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, for he must needs see by this, that he should be but an earthen God (if he were any) which is as bad as to be of stone or wood.

The Saints of God have ever confessed this to humble them. 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 be∣fore us, and of a purer, more fine, and better matter than our bodies were, for they were of the vapour of the Earth, but we of the base and grosse clod and dust of the Earth; but 〈◊〉〈◊〉 comfort us in this thought, he telleth us, that that which is wanting in the matter, is supplyed in the form and shape of our bodies.

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; and to a Maker of glasses, which with his breath and blast of his mouth, doth fashion and maker his glasse of a fraile and 〈◊〉〈◊〉 substance, by which borrowed speech Moses doth 〈◊〉〈◊〉 shew that by the one he is willing to expresse, that God with more

art and regard, did make mans body in the outward form, than he did any other of the Creatures.

And by the other, that God did give him a more excellent and perfect soul, which is the inward form within, than he did to any other Creature.

To this end he changeth the word gnasha, used in making the other Creatures, into Jelsar, which he applyeth properly to man; and we know that formare is more than facere, because the form and fashion importeth a mould in which it must be made, or an especiall Idea artificially conceived, after which it must be made. It is there∣fore (as if he should say) you see that man is not made outwardly in the proportion and countenance, which beasts have, for his face is upwards, theirs downwards. That which the Earth brought forth looketh down to the ground; but those men which God made, doe look up naturally to God who made them and and gave them life. That which the Earth doth producere, doth also prospicere terram. But we whom God did formare, doe intueri Coelum.

The Prophets and Apostles doe oftentimes delight to use this phrase of speech, and these words, to shew the framing of our bo∣dies, 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 ex∣pressed in generation of us, as was in the creation of Adam, and no other manner.

In the 4. of Job 19. he saith that brick and tile, and we all, are made of one, and the matter of the Earth: And therefore that which Saint Pe∣ter calleth Earthly Tabernacles, 2 Cor. 5. 1. Job calleth plainly houses of Clay. That which St. Paul in a better term saith; Act. 17. 26. We are all of one blood, Job saith more plainly to the matter, Job 33. 6. We are all de eodem luto, made of the same clay.

Esay 29. 16. and 45. 9. Rom. 9. 20. They demand whether it be reason, that the clay should say to the potter, Why dost thou make me thus or thus? to shew that we must avoid wandring curiosity and nice questioning to expostulate with the maker, either about the matter, Why he made thee of this, and not of that? or about the forme, Why he made this man a Vessell of honour, and that man a Vessell of dishonor? Rom. 9. 20. 21. 2 Tim. 2. 20. 1 Thes. 4. 4, 5. We must not search nor pry over curiously into the counsell of the Potter that made us, but know that his revealed will is, that every one of us should possesse our vessels in bo∣linesse, and not in sinne, and sorest.

The use of this is that which I have touched before, that seeing we be made of Earth, yet that Earth signifieth good and profitable mold; we were not made of high-way ground or sand, therefore we must not be unconstant or unstable; but we are made of gleabe, to teach us to imploy our selves profitably in our calling, according to the matter of which we came; for else it had been better that our Earth had lien still on the ground, to bring herbs rather than it should now lye unprofitably and idly, in thy skin, to destroy the fruits of the Earth.

Another point for us is, that which partly was shewed also before, That if God could frame us to this proportion and life, out of the dead dust, then why should we once doubt, but that though we be dissol∣ved and turned into dust again, that he can raise us up by the same power? Phil. 3. 21. And this is our hope for the resurrection.

Wherefore though this be our conclusion, Job 7. 21. we must re∣turn to our dust, yet this hope is our comfort that God will one day say, Esay 26. 19. Arise out of the dust and stand up, even as he every yeer raiseth up the flowers that were withered in the field, and this was Jobs hope and comfort of the resurrection, Job 19. 26. saying, I know that my redeemer liveth, &c. And it was Davids assurance, Psal. 37. 5. Who at his death committed his soul to the God of truth his Redeemer, And Psal. 16. 9. doth then let his flesh rest in peace untill he be awaked again.

This then is our stay in death, knowing that the same God which made us of the dust, hath the same power, and is able to raise us out of the dust again.

The second part of man is the Soul: touching which the Prophet by his phrase of breathing into us the breath of life, is willing not only to tell us, that the Soul is the more principall, superior, and excellent part of man, but also that it is farre a more excellent Soul, than the o∣ther creatures had, as shall appear by the name and nature of it, here expressed.

* 1.123In the first part, of which we are to note, that Neshema, signifieth a Spirit of two lives, which God inspired into man.

* 1.124Secondly he saith, That that Spirit of lives, was made a living Soul, neither of which is affirmed of any other creature, but of the soul of man only.

In Gen. 1. 21. 25. We may see that of every other creatures soul, it is said creavit Deus; God did beath the soul of man into him: Chrysostome saith well, that the Soul of all other things is, quasi cera rudis, as a rude roll of wax without forme or print; but anima hominis est cera regis, as a peece of wax that hath in it the shape or forme of the King, and is made his Seal, out of which for the prerogative of man, which we shewed before, we may ad these.

First in respect of the substance, for Neshema signifieth a spirituall and heavenly substance, which consideration made David say, Psal. 139. 14. I am fearfully and wonderfully made, we have not then an earthly soul, as the Beasts, nor a watry soul as the Fifties, which re∣ceived them out of their elements, but a divine and 〈◊〉〈◊〉 Soul, which God himself gave unto us, Preach. 12. 7. As the rain is vapor terrestris, so our soul may be called vapor caelestis, a vapor descending from the heavens, for it is of the same root and nature, which hea∣venly Spirits are.

Another priviledge is in respect of the cause, for God is the cause of it, produxit Deus, it was his breath or inspiration, and therefore the Heathen called it Divinae particulam 〈◊〉〈◊〉, as the body was particula terra, a little cantell of the Earth. Salomon, Prov. 12. 17. calleth it

Divina lux or lucerna Dei, as it were the candle of God, and here it is spiritus Dei, which he breathed into our bodies.

Now to consider of the words somewhat more seriously, we see that the soul, is a breath, but so that it is Neshema, a spirituall and cele∣stiall breath, which properly is understood of the winde and ayre, by which we see that is next of kynne to the Spirits which have no body, as our bodyes are next of kynne to the wormes that are in the earth, which soul for that cause is invisible but not unperceiveable.

As we cannot see the winde and the pulse, yet we perceive them by divers effects: So is our Soul and the excellency of it made known and discerned. And that it might not be imagined or thought, to be only a bare blast of breath, or as a puffe of winde, he therefore addeth a spirit of lives.

And least we should deem the soul, and the life to be but one thing, and to end and vanish away together, Job telleth us 27. 3. that the spi∣rit or soul of a man is one thing, and 〈◊〉〈◊〉 life is another distinct.

Though there be a spirit of life in beasts, and not only in earthly creatures, but also in celestiall spirits, yet only the spirit of man is spiri∣tus vitarum, that is, of more lives than one, which our Saviour Christ telleth us in Matth. 10. 28. Men may take away the one life of our body, but they cannot the other life of the soul, that is only in Gods power.

This then is the difference between the soul of a man, and all other things, which confuteth the Epicures, * 1.125which held that the Soul was but a hot salt humor, to keep the body from rottennesse and corrup∣tion.

Moses maketh choice to compare the Soul to breath: First, be∣cause it hath a piercing and a searching quality, being Totus in toto & totus in qualibet parte, Pro. 27. * 1.126This candle of the Soul diffuseth his light, and heat, and life in every member, searching and piercing all.

Secondly, the Soul is compared to breath, to humble us and not make us presume on this life, seeing the soul and body is but knit and conjoyned together, vinculo aëreo by an airie thred, Esay 2. 22. Mans breath is in his nostrills, which being stopped, his life is gone, Psal. 103. 14. 15. which causeth our life sodainly oftentimes; to be taken away, and our soul and our body in an instant or moment, to depart a sunder, Psal. 78. 39. Even because the union that holdeth soul and dody together, is but a little blast of aire and winde easily broken and smitten asunder, so sodainly doe we passe away and are gone.

This may teach us the shortnesse and sodainnesse of this life and death: The use of which is, that seeing we received our life from God, therefore we must now live, the life of all godlynesse, seeing we live by the spirit of God naturally, we must seek for the spirit of God, and the graces of it, that we may live holily: seeing our Soul is the light of God, let not this light become darknesse in us, for then great is that darknesse.

Seeing our Soul is the Image of God, we must not deface it, with the ugly form of Sathan: The holy man, Job 26. 4. hearing his

friends speak foolish and vain words, asketh; 〈◊〉〈◊〉 spirit cometh out of them? As who should say: seeing you have the spirit of God, speak not such words, as if an evill or vain spirit were in them: So must we say to those men that doe evill works, Whose spirit, or what spirit hast thou in thee? These deeds are the works of evill Spirits, but thou had'st in thee the good spirit of God.

* 1.127Now we are come to the second estate of our soul, which is set down in this. So man became a living Soul, which is added to shew that God not only gave that spirit (inspired into him) a power of life, by which it could live, but also another power unto the body, which before was a dead peece of Earth: wherefore the soul being in every part of the body so made, by and by it was lively in every part, and stood up and performed the actions of life, which now it doth in us: This is a good and profitable sense of these words, as some doe understand. But the best Divines (weighing these words more deeply) doe finde out another state of the soul, which shew∣eth another priviledge of the soul of man. For besides that it is (as we have seen) a spiritual essence occupied in spiritual actions, being immortall and pertaining and leading to another life. Besides this speciall priviledge it hath here also another common preroga∣tive, namely, to enforme the body; that is, in a word, besides being a spirituall essence, it is also a natural essence, it had, hath, and shall have a power to live without the body, and also it hath a power in the body to quicken and give life to it, and every part thereof, that is, it can animare & informare corpus, which we know the Angels and celestial spirits cannot; for when they appeare in a body, their souls of life (though they live) yet they doe not informe that body; but they are in it as in a Case, which they take to them and leave off again. But our soul is not only a spiritual essence and consistence (as the Angels) but also a natural consistence in the body to inform and animate it, which the Angels have not. And this is the other prerogative.

There is none that doe doubt, but they have naturalem animam, and thereof they are called naturales homines, 1 Cor. 15. 46. But by their actions one would think that their souls were only fleshie souls, because they never give them selves to spiritual and heavenly acti∣ons, as a Celestiall spirit shall move them. But only they are given to actions of this bodily life, which is temporall, yea to earthly, fleshie and sinfull actions, as if the soul that were in them were but after that fort a natural soul of life for a time.

They see by their natural studies, senses, motions, and actions, that they have a natural soul of life quickning the body, which else could not live. But they think not that it is a spiritual soul and hea∣venly essence, which shall have an eternall being after this life, and therefore they never care to 〈◊〉〈◊〉 for such heavenly and spiritual actions of Godlinesse; wherefore we will briefly prove and shew that the state of the soul is celestial and 〈◊〉〈◊〉, that we may be moved to think of such actions as that estate doth require.

And first that the soul, and the life, and estate thereof doth not depend upon the body, but hath his being and life without the bo∣dy, after the body is dead and turned to the Earth, because it hath his dependence on God, which is immortall and eternal, which ap∣peareth to reason in the judgement of the Heathen, because the soul hath in the will a power and faculty and ability to effect and perfect an action, without any help of the body or power thereof sepa∣rately of himself, yea it causeth a man to believe and know many things of it self, even against the bodily senses, and contrarie to them, as that the bignesse of the Sunne and Moon is of a huge great∣nesse, though it seem to our sense but two foot, yea the same power of the soul causeth us to desire many things contrarie to the outward sense, as that it is healthfull sometimes to fast & eat nothing, &c. Now of this they conclude that of these things there must needs be principi∣um agendi where there is potest as agendi; & therefore a separate essence and being of the Agent Cause: Thus by this separate action the Heathen rose up to this notice of the separate essence of the soul.

Again, the moving of this question, Whether there be a God and eternity, and a Heaven and spirits. This we know, that there is no outward thing which giveth occasion to our senses to move this question, 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; for a blinde man that never saw nor heard of colors, can never in reason make question of colors; So for as much as there is nothing without to tell or move him to this, they conclude that the soul only was the cause and be∣ginning of it within.

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, and be a means to lift it up to Heaven and to God, that it might so be made of the same excellent nature and estate which the soul had. But now it is perverted, and by sinne the course of nature and ordinance of God is changed, and naturally our body doth labour to pull down the soul, and make it earthly, base, and miserable. But by grace we must endevor the contrarie; it is Gods will it should be so, and no reason to the contrarie: But men seem by the care and cost they bestow on the body, that the soul is worthy no care or cost at all. 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, & put out our money to the Exchan∣gers, Luke 16. 9. for it is to lend to the Lord, and if there be any truth in him, he will repay it to their soul, Prov. 19. 17. If we sow in the flesh, the fruit of all that is but corruption; but that which we sow in the soul and spirit hath his fruit to be glory and immortalitie: and this is the point which we are to cleave unto and hold.

You know how little we bestow on spirituall uses for the soul, and how much daily we spend on our bodies; therefore I am an In∣tercessor

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, and in regard of Gods Image in them, of whom we should have a care; and also in regard of our own duty of imploying our goods, of which God hath made us Stewards, and of the reward and gain which God will repay for it.

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, then Gods blessing in this life is still to minister food and all other things to you, and at the last, the end of it is everlasting life: Wherefore, to the end we may shew our selves not altogether earthly and carnally minded, minding only earthly and bodily things, and things which make only for this short life, let us in the fear of God, and love of our Brethren, put on the tender bowels of compassion for their relief.

Ornaverat autem plantis Jehova Deus hortum in Hedene ab Ori∣ente: ubi collocavit hominem illum quem finxerat.* 1.128

* 1.129FRom the 7. verse of this Chapter unto the 18. thereof, Moses, as I have said before, doth deliver and add a supplement unto the historie of man; 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 han∣dle it more at large, and therefore he divideth the treatie here into two parts.

First prosecuting the Historie of Man from the 7. verse to the 18. verse; and then of the Woman from thence to the end of the Chap∣ter, he left out many things there, which he expresseth here, As in the 7. verse he sheweth the matter of his body, and the pattern after which he was made, and the separate substance of his soul: The manner of making of his body was as the Potters frame the vessels; and the manner of making the soul was by inspiration breathing it into him.

Now in this verse unto the 15. verse, he describeth and setteth down the place in which he was setled; and from thence to the 18. verse, delivereth the end to which he was made: And thus are these verses, touching the glosse or Commentarie of the historie of Man, reserved.

Touching this 8. verse, it consisteth of two parts.

* 1.130The first respecteth the place.

* 1.131The second, the placing or bestowing man in it.

The place containeth three parts.

* 1.132First, The kinde of place, a Garden.

* 1.133Secondly, The dignity of the place (as I may tearm it) in that it is said (God planted it.)

* 1.134Thirdly, The scituation of the place, which is also described in the 6. verses following.

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, and that either to be some place of pleasure within dore, or else some place of pleasure without, but there was no need for him to have any place of covert or defence within, because there was no such distemperature of aire then; but that they might well enough, yea best of all endure naked, therefore God resolveth to appoint and prepare a meet place without.

Certain it is, that all the Earth at that time was (in comparison of this as it is now vallis lachrimarum) a paradise of pleasure; 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, and Trees of all sorts, which were proper and speciall to that place alone. Gardens, as we know are choyce places, severed and set apart from common fields, in which is store and plenty of many choyce trees, and that not in confused sort, but digested into a good seemly order, that so it may the bet∣ter serve for pleasure and delight.

It was a most pleasant place in respect of those tria bonorum genera, for he ordeined this place for profit, pleasure, and piety: And thus having made it, he appointed it severall for man, and therefore put him therein; Kings themselves, as we see, 1 Reg. 21. 2. doe not take so much delight in their Royall Pallaces, as in their Gardens of pleasure lying commodiously neer their houses: And we read of divers Kings, which being weary of their princely estates and de∣lights, have chosen rather to live solitarie in gardens and orchards, 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 let this suffice of the kinde of place.

Now secondly it was planted by God, which tendeth much to the dignity and honor both of the man and of the place; for as God is said, for our service and good, to translate himself into divers shapes; As before he took on him the form and behaviour of a Potter, and a maker of Glasses; so here he is resembled unto us by the name of a Gardiner to plant an Orchard for us and our use: to which end Christ represented and shewed himself in that shape and form, John 20. 15. for it was he that trimmed up this Garden of Paradise for us.

Touching this place it is a speciall honour to it, that God did plant it, for where he planteth he watereth also, with the dew of his bles∣sings, 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 we say in divinity, that there is opus actûs & opus authoritatis: In Preach. 2. 4, 5. Salomon is said to plant such Orchards and Gardens, and to build houses; not that he did it himself, for no man will imagine that he did any part of the bodi∣ly work: But it is said, as we say, such Kings builded this Church, that is, they paid the charge, and we (at the cost of the founders and by their authority) set work-men in hand about it; 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, 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, 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 took, instead of fecit, for∣mavit, not expiscavit; he spanned not, sed 〈◊〉〈◊〉, breathed: So to shew the 〈◊〉〈◊〉 and excellency of this place over all other pla∣ces in the Earth; therefore he altereth the phrase of speech, and saith not as before produxit plantas, sed 〈◊〉〈◊〉, &c. as if he had sig∣nified thereby that this only place of all the Earth, was with care and speciall skill ordered and disposed for speciall delight, as if other places of the Earth did bear and bring forth of their own ac∣cord, but this was planted and dressed for this more speciall pur∣pose.

There is no Garden of estate, as they say, but hath a Maze in it; So surely hath this garden of God an intricate labyrinch of difficult que∣stions, even Mare questionum, a Sea of curious questions, as one of the Fathers saith, but such idle speculative heads, which busie their brains about such needlesse and endlesse questions and curious points, 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.

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, and by that means of Gods Paradise, they doe make (as I may say) a 〈◊〉〈◊〉 Paradise, expounding every thing in it allegorically in another sense, as they doe the book of the Canticles.

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.

Now they which take the Chronicles, containing matter of hi∣storie, and draw them to like allusions (besides that they doe great wrong to those Scriptures) they make themselves very ridiculous. 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, then all the Resurrection was past already.

So Origen drew Hell to an Allegorie, as if there were no such true and certain place.

But touching Paradise, Epiphanius, Chrysostome, and all the Wri∣ters, doe oppose themselves to such Allegorizers and Wresters of the Scriptures, to overthrow their fantasticall conceits herein; for what say they, though other places besides this be called Paradise, therefore was there no such place indeed. Because S. Paul saith Gal. 4. 24. that by Sara and Hagar are signified the old and new Testament; 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, and because they were, therefore the Spirit of God doth take a proportion and an Analogie fitly, and shew it between these spirituall things, and them for our better understanding. We doe conclude then, that as there is in man two natures, as we have shewed before, the one con∣sisting of the dust, the other Neshema, a spiritual separate essence: So Christ is a person consisting of two natures, God and Man: 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 in∣ward 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 hea∣venly and the earthly.

This is truth, there is a Paradise of Angels, Psal. 103. 20. by which is meant the joyes of Heaven, of which man also (commu∣nicating in this life with their holinesse) shall be made partaker in the life to come, yet notwithstanding it is as true that there is an hi∣storicall Paradise on Earth, which is truly called the Garden of the Lords planting, garnished with all trees for delight and profit. It is no question but that man had his Interest then in both these Paradi∣ses, and that above is farre more excellent and glorious than this below when it was in his best estate; wherefore we must so place the one which is spirituall and invisible, as that we take not away the other which was visible and temporall.

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, after the flood, Noah chose as the best soyl to dwell in, Esay 37. 12.

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, as having the preheminence of it, for our right parts are most apt for motion or doing any action, and men doe 〈◊〉〈◊〉 that people were first in Asia inhabiting it, and from thence came to all o∣ther parts of the earth.

This also for the certainty of the place, is set out by the description of Rivers which have their heads there, and flow from thence 〈◊〉〈◊〉 other parts. Also by the fruits of the earth, which abound there, as Gold, Precious stones, Spices, &c.

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, for as Pliny and Toletus say, in fontibus Paradisi even in the entrance, by which we should goe to it, even unto this day, the place yeeldeth out flames of fire, which no doubt is the fierie Sword which God placed there, Gen. 3. 24.

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, for it is recorded that they had harvest twice a yeer, and before the first harvest they were fain to eat it twice, so exceeding fertill it was.

That which is set down to be the greatest and rare encrease of Gods blessing, Gen. 28. 12. Pliny recordeth, was an usuall and ordi∣nary encrease in those parts, that is, to yeeld 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, for the which they had barren waters (contrary to the nature of Ni∣lus) wherewith they watered their ground, because otherwise the eares of Corn would be so great and waighty, that the stalk could not bear it.

These things remaining as yet in Eden, neer about the borders of the Garden, by the testimony both of the Scriptures, and of all other writers, doe prove unto us that there is such a certain and undoubted place upon the earth.

The word Eden doth signifie pleasure, Gen 13. 10. which doth shew us, that all the Country was pleasant and delightfull, and there∣fore the Garden of Eden, is shewed thereby to deserve the name of pleasure it self, as we shall see hereafter both in respect of the plea∣sant Waters and Rivers, as also of the pleasant Ayre, 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, and Metals which grew 〈◊〉〈◊〉 of their own accord, as also in respect of the pleasant prospect and view

of the place, being as it were a hollow bottom, as Balaam describeth this Garden, Numb. 24. 6.

Thus we have seen the seat of man, the kind of place, the dignity and scituation of it.

* 1.135Now for the placing of man in it, Deus locavit hominem quem for∣mavit 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, 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; Seeing then God of his free Grace brought him thither, it was not of desert or merit, because as yet there was no Law given unto him, untill after he was put in pos∣session of it.

This then teacheth him thankfulnesse and obedience, in that it was without any desert of his.

Secondly, it might teach him, that as he was in mercy brought in, so he might in Justice be cast out, if he sinned and became ungrate∣full.

Wherefore we see that as it was Gods great favor, by which he was brought hither, so when he had transgressed, there was no wrong or rigor shewed in thrusting him out again.

God first planted the senses in man, Psal. 94. 9. And then he plan∣ted a Garden, this is the first order; 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, but to be plentifull in good works being thus gratiously planted in Gods Church.

Concerning Paradise now we must know, it was not the deluge, but the cause of the deluge, that is sinne, which took away the excel∣lency of Paradise as is here mentioned.

But you will ask what is become of it now? This question may be well left out, because as St. Augustine saith, there is no use of it in regard of our habitation, but of our instruction; this, for use, we see and learn, that Adam did loose that happy place of joy by negligence, sinne, ungratefulnesse, and unbelief, therefore let us beware lest the like sinnes, make us loose the hope and fruition of our Paradise in Hea∣ven, but let us detest such detestable vices which will cause men to lose such excellent glory, yet though we have all lost these pleasures of Paradise by Adams fall, we need not, with too much sorrow lament it, because that was temporall and not permanent, and we are put in assurance through Christ of another Paradise much better, be∣ing eternall.

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. So Luke 23. 43. the second Paradise hath in it a shew and view of heavenly pleasures and delights spiri∣tual, which he will bestow on us in the world to come. And as by the default of the first earthly Adam, we lost earthly Paradise, which was temporall; So by the second Adam, which is heavenly, and his rightcousnesse, we have hope of that heavenly Paradise which is eternall. Again, as the sinne of the first Adam did lock and chain up the first Paradise; So the second Adam shall open the gate of Heaven, and make an entrance of free passage thither. As this Pa∣radise past was a bodily place for bodies; so the other to come is the spiritual Paradise for our souls: This is Paradisus veteris Testa∣menti, but that to come is foederis novi. And thus we must under∣stand all the places of the new Testament, which speake of Paradise now, for by it are meant the joyes of Heaven.

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 in∣to the same sinnes of ingratitude and infidelity which we see was the cause of driving Adam out of that Paradise, and will be the cause to keep us out of the second which is to come, 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, and infidelity, as the root of all; for his beleeving the Devills nequaquam moriemini before Gods morte moriemini, was the cause of his fall and of his losse.

Thus if we beware of this fall and losse, we shall at last not only come to that Sabbatum cum intermissione, which was but once a week, but to that Sabbatum sine intermissione, which Christ hath appointed for us, and then by Christ we shall be brought and placed, not in Pa∣radise cum amissione, but sine amissione, which is eternall in Heaven: In which place we shall enjoy an everlasting Sabbath of repose and rest without any ceasing, and of such a Paradise of pleasures as are with∣out fear or danger of losing, as these earthly ones were. All these things are provided for us all, if we demean and behave our selves holily in the faithfull steps of the second Adam.

Feceratque Jehova Deus ut germinaret è terra illa quaevis arbor desiderabilis ad adspectum, & bona ad cibum: arbor quoque vitae in horto illo, & arbor scientiae boni & mali.* 1.136

* 1.137AFter the more particular setting down of the essen∣tials 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.

* 1.138Touching the place we considered two priviledges expressed, &c. * 1.139One in regard of the scituation of the Garden, being in the East or right side of Eden.

* 1.140The other in regard of the Gardiner which was God.

Now he goeth forward to commend the Garden in another re∣spect, namely of the Trees and Plants, which were in it set down in this 9. verse: And also in respect of the waters in the 10. and 11 verles, by which he telleth us, that it was both a well planted and a well watered Garden, and therefore could not choose but be plea∣sant and profitable.

Concerning the plants and trees in it, first he propoundeth it in general, and then in special, marking out two kindes of fruits by name, as the tree of life, and the 〈◊〉〈◊〉 of knowledge: Here are two kindes of commendations of the trees and planting it.

* 1.141The first respecteth the excellency of the fruit that were both pleasant to the eye and good for taste.

* 1.142Secondly, 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, and also Hortus, an Orchard of good trees for our use and service, that we might not only rest under the shadow, but reach out for the fruit to taste thereof. Both these degrees of excellencie are applyed and attributed to this Garden and to the trees thereof.

Touching pleasure and delight, we know that there is voluptas re∣mota & voluptas conjuncta, the one removed farre off, but being 〈◊〉〈◊〉 unto us, applyed to the sense, is very good, and that is the delight of raste; for the eye hath its delight, though the object be remote, but the taste hath no pleasure if the object be not applyed. The one de∣light is transitory; for that which is pleasant for taste when we eate it it is consumed and wasted away in the use of it, but the other plea∣sure of the eye is perdurable and lasteth not only while we look on it, but remaineth long after as delightfull still. God then in this Garden joyned both these delights and excellencies together, ma∣king both concur, that evermore the trees should be & speciosae & fructiferae, Jer. 11. 16. Thus much of the excellency.

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 commen∣dation; for as the Heathen man saith Non omnis fert omnis tellus: Therefore Salomon was fain to send to Hyram for Cedar trees, which his Country afforded not, and Hyram was fain to send to Salomon for Wheat and Olives, because his Countrie either wanted that, or else it bare not plenty that year, 1 Reg. 15. 10.

So that all Countries, even the best and most fruitfull, have not all sorts of commodities, but are driven to have enterchange for supply. Only this place of Paradise had plentifull store of all kinds of fruit, and wanted nothing: So that we may truly say of this gar∣den 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, 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, yet was not content, but did impiously and ungratefully take away and steal from him which had but only one tree.

From both these we gather, that it is not lawfull in respect of Gods will nor against the Law of nature, but it is allowed and per∣mitted 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: David Psal. 23. 5. giveth God thanks for both, for God gave him balme, which is a thing for plea∣sure, and an overrunning cup, which is for plenty: 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 Parrots, &c. which we know are only for delight and hath a use for pleasure, 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; and Luke 24. 43. there we see he cate of an honey-Combe for the pleasure of taste; and St. Augustine giveth this reason, because God caused Bees not to gather honey for the wicked only, but for the godly also.

The desire then and the use is lawfull, only we must take this Ca∣veat by the way, 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 also of the use and enjoying them) must beware, that we doe not that which is forbidden: for to desire those things in affection immoderately, to seek them by evill means inordinately and indiscreatly, or to use them in excesse unthankfully, is the abusing and making them evill unto us. And let this suffice for the first part.

Now for walking about the Garden, Moses here calleth us into the mid'st of it, and we know that usually in the mid'st of their pla∣ces of pleasure men will have some curious devise, 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 con∣sider. We read in the 1 Cron. 16. 1. that in the middle of the Tem∣ple, and in the mid'st of the middle part God caused the Cheru∣bins and the Ark to be set, where his glorie and presence did most appear, 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, as for all the rest, he hudleth them up in a general term, as not worthy the naming in respect of this.

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, as some men have imagined, but very true and substantial trees as the rest, not differing, but only this in preroga∣tive and special fruit, which by Gods blessing they brought forth, fructus erat non ex natura arboris, sed ex gratia Creatoris, as è contra, it was not an evill or hurtfull tree, ex voluntate plantantis, sed ex culpa comedentis; for by Adams sinne it became deadly: We see then that as Paradise was a natural place, though it had reference to a spirituall place; for in this tree of life is both matter of Historie, which proveth the very true and essential being of it, and yet with∣all matter of mysterie: For as it is a true use to be applyed to the body and natural life to maintain it; So besides that History, in it was a mysterie to signifie a heavenly matter, to be spiritually applyed to our souls, as the Scriptures doe teach: And in these two re∣spects we shall have a perfect comprehension of these trees in the middest.

Touching the tree of life and the corporal use of it, we must re∣member that it is said in the 7. verse, that God gave man a spirit of life, and made him a living soul, that is, such a soul which could give life to every part in the body, with the functions and faculties thereof, as to eat and drink, to move, goe, and stirre, which the soul of Beasts also giveth to them naturally.

Touching the natural life and living soul of Man, all Physicians doe well agree with divinity in this, that it standeth in two points, 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. Humi∣dum radicale, the natural vigor and strength of nature in moisture; 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 con∣tinue perfect; but when there is a defect or decay of them, then the natural life doth cease and end.

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 re∣fection and recovering by food that moisture which before hath been decayed in us, now because the moisture and juice which cometh of meats and drinks, would at last by often mixture, become unperfect, as water being mixed with wine is worse, therefore God gave this tree of life, for mans bodily use, that whatsoever naturall defect might grow in these two, yet the fruit of this tree shall be as balm, as it were, to preserve his bodily constitution in the first perfect good estate of health.

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, 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 su∣stained by that corporall fruit of life, so his heart also might be propped up or upheld by grace, Heb. 13. 9. which this tree of know∣ledge did teach him to apprehend: And thus much of the corporall use of these trees, which were truely in the Garden as this History doth shew.

Now for the other part it is not to be doubted, but that as it hath a true matter of history: So it hath in it also a spirituall mystery to be understood as the Scriptures well teach us. 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, so therein he had a spirituall use of these trees in the mid'st of the Garden, and that in this sort.

First, for the tree of life it was not so called, as if it gave life to him, for God breathed that into him at the first; But besides that, the tree of life was a means to preserve it; It was also a Symbolum, and memo∣riall also to put him in minde, to know that it was not 〈…〉〈…〉 virtute arboris; but vi & virtute divina, by which he had life at first, and by which his life and length of dayes shall be continued hereafter. In the middest of the Garden was the Pulpit, and this is the Sermon which was preached unto him, by these things which the trees did represent, namely, That God was his life and length of dayes, 〈◊〉〈◊〉. 30. 20. And that this gratious visitation did preserve his life, Job 10. 12. As he breathed out his life into him at the first: 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.

Therefore he had matter and just occasion of thankfulnesse for the one, and of obedience for the other.

Adam had two things injoyned him, the one was praeesse Creaturis, the other subesse Creatori, he had no need of a Caveat for the one, for he was ready enough to govern and bear soveraignty, but for his duty to God, he had great need to be put in minde; 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. Some wish it had not been in the Garden: Others wish Adam had never tasted it; But Saint Augustine saith, if it were good and pleasant, why should it not be there?

Gods purpose therefore in planting the forbidden tree, was that it might be a triall of his obedience, and practise of his duty, that if he should continue, as he might, and had ability given him, then he should have the greater reward afterward. 〈◊〉〈◊〉 saith, Rev. 2. 7. Vincenti dabo edere de ligno vitae in medio Paradisi: Well saith St. Paul, But no man can overcome except he strive first and fight the good fight, 2 Tim. 2. 5. And no man that will or can strive well, but he ab∣staineth from something, 1 Cor. 9. 25. For which cause therefore, that we might be rewarded, it was necessary that there should be a com∣mandement 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, and so get the victory and be crowned, that is, eate of the tree of everlasting life, and live for ever, with God in Heaven: 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, why God should prescribe him a law and form of obedience, is because this should be primor dia∣lis 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, if God give a Law at large, every one will consent to it, As if God had said: No man shall disobey or transgresse my will, none will deny it: 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, nor eat of it, then is the triall of obedience indeed.

* 1.143But some may say, What hurt is it to know good and evill? For we read Esay 7. 15. that Christ shall doe that: And therefore it is no sinne.

* 1.144I answer that God forbiddeth not to eat the fruit, nor that he would have us ignorant of that knowledge, quam quis quaerit a Deo, sed quam quis quaerit a seipso, And no doubt Adam had the knowledge both of good and evill, per intelligentiam & si non per experientiam. And he knew how to choose the one, and to refuse the other, to pur∣sue the one, and to fly from the other, he understood it then, but when he would know both by experience, Gen. 3. 6. He could not see why God should forbid him, and therefore the Tempter taking occasion by it, made him make an experiment of it.

This is the cause then, why at last Adam came to know evill by sense and experience, 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, how bitter a thing it was to forsake the Lord, And that he knew, it appeareth, Gen. 3. 8. by hiding himself for fear, he shewed that he knew it, 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, and all his posterity to dye the death, then he knew evill by wofull experience.

You see the cause of the Law, and of his sinne of good and evill; it remaineth that we believe Adam in his knowledge and in his expe∣rience both of good and evill: For by his good lost, we come to the knowledge of the means by which our good may be lost; 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, and say, what if we should break the Law? Wherefore a∣bandoning 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 live obediently resting on the Sonne of God for good things to come: And so at last Christ will be un∣to us the tree of eternal life hereafter, as we have made him the tree of knowledge, wisdome, and sanctification to us in this life.

Fluvius autem procedit ex Hedene ad irrigandum hunc hortum: & inde sese dividit, ferturque in quatuor capita. Primi no∣men est Pischon: hic est qui alluit totam Regionem Chavilae, ubi est aurum. Et aurum illius Regionis praestans: ibidem est Bdellium, & lapis Sardonyx.* 1.145

* 1.146THe verse going before containeth, as we have seen, the planting of the Garden, and the devise of God fra∣med 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: 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, so the watering is now set down to the 14. verse.

* 1.147In the 10. verse, the man of God sheweth the end of the River, namely to water and moisten the garden; for to that end is men∣tion made of the particular difference of all the Rivers which from thence were derived, and became into four heads.

* 1.148Secondly is set down the means by which the whole garden was watered and took the effect, namely, by the severall branching out of the water into divers arms and streams.

* 1.149Thirdly, He sheweth the manner of branching the Rivers, divi∣ding them into their Coasts, upon occasion of which he 〈◊〉〈◊〉 in∣to a several discourse of them.

* 1.150If one should ask, To what end, or what need there was of water and Rivers in Gods Garden? * 1.151I answer, That whether we respect necessi∣ty

or pleasure, it is plain, that it was very requisite, that this supple∣ment should be added; for by this element God causeth all his Creatures to drink and quench their thirst, Psal. 104. 11. whereas without it they would faint and die: And as this is good and ne∣cessarie in the great world, to have every part well watered; so in the little world of mans body is there the like necessity; for in it the Li∣ver is as a Well or Cistern, out of which every part and member of the bodie, as it were, by the little cords and buckets of the veins, doe draw and receive moisture, without which they would perish; 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 must be satis∣fied with liquor and water of life, Psal. 34. 3. and 42. 2. or else it will be sick, languish, and pine: therefore in the new Testament, John 7. 38. Christ, to refresh such thirsty souls causeth Rivers to flow to it.

As this necessity then tendeth generally to all, so doth it especi∣ally to Orchards and Gardens; 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, and a drought is come, Joel 1. 11. 12. it causeth all men of the Country to weep and howl, 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.

For pleasures also, it was most meet and requisite that there should be store of springs and waters, for the name of Paradise hath in it the plenty of waters, signifying that the well watering of it made it to be so pleasant a place; for which cause pleasure and de∣light 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 Te∣stament 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 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, and therefore unfruit∣full and unpleasant, 1 King 14. 15. wherefore much land is nothing worth without this: But rivers and springs of waters doe make the Land rich and happie. There must be then in a good Soile not only good Plants and well grafted, but also good Rivers that it may be well watered, or else it cannot be either fit for profit or pleasure; wherefore God so ordered this place, that it wanted not any thing, neither Pauls nor Apolloes labour, nor yet his blessing of increase from above. And let this suffice for the counsel of Moses in these things.

When men would plant and make Orchards or Gardens, they have no power to make Rivers, that it may be watered well: For when King Salomon made himself Gardens and Orchards, be only could digg Wells, and caused Cesternes to be made; 〈◊〉〈◊〉 God hath a high 〈◊〉〈◊〉 and power, for when he made a Garden, in∣steed of a Cestern if he will, he can make a Sea for his fountain, 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 that great profitable and pleasant 〈◊〉〈◊〉, but also commodious, making them to branch and spread themselves out over every land, for God would not have Adam and his people to take pains, to water the Garden and all their grounds with their feet, as they did in Egypt, Deut. 11. 10. That is, to 〈◊〉〈◊〉 a great way to fetch waters in buckets, and then to water it so; therefore he would not have his water in one channell, but to divide it 〈◊〉〈◊〉 into 〈◊〉〈◊〉 channells above, as it doth 〈◊〉〈◊〉 in divers water pipes under the earth. And by reason that this Country was so well watered in e∣very place, both for Errable ground and Pastures. That as 〈◊〉〈◊〉 〈◊〉〈◊〉, the people there are not only 〈◊〉〈◊〉 to eat up their 〈◊〉〈◊〉 twice before every harvest, but also to drive their 〈◊〉〈◊〉 out of their Pa∣stures, lest otherwise they should choak themselves with their own fat. We see then generally why God divided and severed these waters, now let us come to the particulars and severall rivers, which 〈…〉〈…〉 in number, and therefore four because they were enough, 〈…〉〈…〉 because there are but four pleasures, which come to men by the use of spring and rivers, viz.

The profitable plea∣sure of waters.

• 1. To saile, row, fish, and carry in.
• 2. To bathe, wash, 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,

* 1.152First, that Paradise was no fained or fantasticall matter of conceit, but a very true and a certain place.

* 1.153Secondly, it was an argument to induce them to think, that it was not all over the world, but in one speciall 〈◊〉〈◊〉 place, where those rivers were.

* 1.154Last of all, it was an inducement to cause them make 〈…〉〈…〉 and conjecture by search, to finde out where that speciall place was, and in the processe of that, as Master 〈◊〉〈◊〉 saith, it became a great stumbling block to many in Religion and Divinity, 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.

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.

But I will come to the particulars, and touching the first River, it is 〈◊〉〈◊〉 after three names; first by name it is called 〈◊〉〈◊〉: Se∣condly, by the 〈◊〉〈◊〉 and compassing of it about havilah. Third∣ly, by the commodies of that Country ophir, which being taken by 〈◊〉〈◊〉, is included, by gold 〈◊〉〈◊〉 and the 〈◊〉〈◊〉, for by Gold is understood all kinde of metals, by 〈◊〉〈◊〉 all kinde of Perfumes and Spices, by the 〈◊〉〈◊〉 all kindes of Jewells and pretious Stones.

Touching the name it 〈◊〉〈◊〉 in Hebrew the rich and plentifull River, which name 〈◊〉〈◊〉 giew to be called Armelcha, the 〈◊〉〈◊〉 call it the kingly, 〈◊〉〈◊〉, or stately River, if we compare this River to Saul, 1 〈◊〉〈◊〉. 10. 23. We shall see it well called so; For as he was taller by the head and shoulders, then all the men in Israell, so was this river 〈◊〉〈◊〉 longer, and did passe with more state then all other.

The second, is the circuit and compasse by the coast, for it com∣passeth and runneth along by the Country Havilah, the name of which Land and Country, made the doubt amongst writers, because in the 〈◊〉〈◊〉 we read of two Countries of that name, the one in 〈◊〉〈◊〉. 10. 29. For the sonne of Heber which is called Havilah, did 〈◊〉〈◊〉, and it is sure, that one of his sonnes also did plant himself in Ophir.

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.

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 Shu∣shan, 1 Hester 2. 5. Which for the commodities of it, was called the citie of joy or pleasure, 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. This is the Country then, that is next neighbor to Paradise bordering neerest upon it.

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, for only it hath store of 〈◊〉〈◊〉 things as Plinie and Strabo doe witnesse.

The particular fruits here specified, be those which in the opinion of all ancient writers are set down figuratively, namely one chief for all of that kinde, for it was the infinite store of all these rich com∣modities, which made the King of Persia so proud in the City Shu∣shan, as we read in the, 1 Hester.

First, for Gold, we see that it had not only store, but also store of the best Gold, for there were divers sorts, as we doe make difference of ours here, though there was great plenty of base, and common Gold, which came from Ophir, yet the best and purest Gold came from Havilah.

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 com∣prehended and understood.

The third fruit is of jewels and precious stones, where the best of all is specified for all the rest, namely, the Onyx stone, for the Sardys is but a compound of it, and of this kinde of stone we read was set in Aarons breast plate, and also we read it to be one of the gates of the City; and the Caldees doe call this stone the mother and seed of all other precious stones whatsoever, and therefore doth contain all the rest.

And thus yee see what he meaneth by the fruits and commo∣dities of this land, by which Moses thinketh he hath sufficiently de∣scribed unto us the place where Paradise was.

Now we must note and understand that all these commodities are in Havilah, which is without Paradise, and, as it were, in the back∣side and out-houses, for these are not the things which doe princi∣pally commend Paradise, but by this Moses is willing to shew the difference between the worldly Paradise and the Godly Para∣dise.

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, as if they were at their journeys end, and had found the Paradise and happinesse which they looked for: 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.

And as it is erronious to think that Gods Church is where all these earthly things are: So on the the other side were it erroni∣ous to conclude, that that could not be Gods Paradise where gold and silver and prosperity is. Because Havilah and this 〈◊〉〈◊〉 is with∣out the circuit and compasse of Paradise; for though indeed the tree of knowledge and of life be the works of it, yet the other trees of pleasure and profit are not denyed alwaies to the Church of God: 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, yet we are not to rest in them as the true works of Paradise, but as things adjacent, 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: For when the Israelites saw 〈◊〉〈◊〉 first, they asked what it was? for they were ignorant of it, they could not understand it, nor tell what to make of it comming from Heaven; but when they first saw gold glistering, they called it by this name, give it me.

There is no comparison between lignum vitae and lignum Bdelii, nor between a wedge of gold and the tree of knowledge, so saith Job 28. 16. yet the world thinketh that Job was in an error, for they

think all knowledge nothing in comparison of a wedge of gold. 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 this is not the thing that thou chiefly commest into the world to doe, for that is to be obedient to the good plea∣sure of almighty God, and to doe his will. Wherefore we must not stay alwaies in Havilah, making that our journeys end, for if we doe, we shall never come to Paradise: But we must passe through Havi∣lah 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. And thus much for the use of Divi∣nity.

Nomen verò fluvii secundi est Gichon: hic est qui alluit totam Regionem Cuschi. Et nomen tertii fluvii, Chiddekel: hic est qui labitur ad Orientem Assyriam versus: Fluvius autem quartus est Euphrates.* 1.155

* 1.156THese verses are the parting of the plot of Paradise; 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 Histories of the Bible are as the plat in which it is sowed, or as the pa∣sture in which they grow: The Chronologie, Cronographie, and Topographie, setting down the places, times, and persons, are as the lanes, waies, and bridges by which we passe and repasse to and fro one to another, and there can be no orderly passage or convey∣ance without these. To dwell altogether in these things is as if a man should consume his time, bestow his studie, and spend his la∣bour wholly in mending of high wayes and bridges, and to let alone the care and labour (which is more needfull) in husbanding the ar∣rable land and pasture ground.

And whereas in prophane Stories many doe spend whole leaves and long volumes in these circumstances; we may see the holy Spirit useth very briefly, in a few lines, to knit up all such things as are necessarie to that purpose: Here, in these two verses, he 〈◊〉〈◊〉 us of the three other Rivers, whereof the two first are (as the for∣mer) described both by name and also by the Coast which they doc passe by.

* 1.157Touching the first we read that this River which is here called Gihon, is called of the Heathen Writers Araxes, Naharses, and Nar∣sines, yet they found that the primitive name was Gihon.

This River was called fluvius Eunuchius, for as Kings delighted and took pleasure in Eunuches, so all took great pleasure and delight in this River, for the water thereof was very clear, and therefore delightfull to the eye. Epiphanius faith, that it was sweet to drink and 〈◊〉〈◊〉 of; and last of all (by reason that it grew into so many Rivers) it became also shallow, and therefore running swift and shallow, made, by that means, a murmurring noise and rushing, and therefore was called fluvius abruptus & 〈◊〉〈◊〉, and so was plea∣sant to the eare; 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 Coun∣trie; 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.

* 1.158The third river Hiddekell; As the former two names were signi∣ficant, so are these, though the first name of these remained among the Hebrews: yet the Heathen Writers call it Tygris, and indeed the River hath both these names given for one reason, Hiddekell in Hebrew signifieth an arrow, and a Tygre is the swiftest of Beasts; so that of the strong, forcible, and swift motion of it, it hath the name.

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.

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.

* 1.159The fourth River is called Euphrates, only he speaketh of the name of this and leaveth out the bounds and coasts of it: the reason of this is, because that River runneth through the mid'st of Para∣dise, and so it could not coast; and also because it was so well known that it needed not any other description, Gen. 15. 18. it was a bound to the Holy-Land, for God promised that they should possesse so farre, which was performed and effected in Salomons dayes, 1 King. 4. 21.

This River entreth into Babilon, which was builded over this Ri∣ver, and passeth by Massasha; and this River is spoken of last as the greatest, and therefore by an excellencie is called the great River; the fignification of it plentifull a fruitfull or plentifull River.

Solinus saith, that when this River doth overflow the Land, the slyme of it passeth all the dunging and earing which Husband-men

can use; and because it is too rank with it, they are fain to use the water of Tygris to wash that slyme away, and so to make it lesse fruitfull.

Paradise they say had his name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the well watering of it, and of the pleasure, joy, and 〈◊〉〈◊〉 that came to it thereby.

Jeremy 51. 63. Rev. 16. 12. Notwithstanding all these commo∣dities, and pleasures of these Rivers, when men abused the places to sinne and abhomination, God threatned his wrath and vengeance on these Nations and Lands, and as before he extended his benefits of his free mercy, so then he powred out his wrath in just Judge∣ments.

And this may suffice for the Rivers, because we may not stand more than needs in mending high-wayes and bridges.

Concerning these four Rivers, we have said of the ground of Pa∣radise, that it brought fourth all fruits which could be desired of any ground, So say we of the waters, which God had so ordered, that nothing was to be desired of waters, but that the pleasure and de∣light thereof might be found in one of these Rivers. If we compare them together, in some of them was deepnesse, in others shallow∣nesse, in some swiftnesse, in some slownesse, some pleasurable, others navigable, the one of them far and fruitfull, the other lean, and yet profitable, Salomon saith, Preach. 4. 12. If a man be bound with a threefold cord it cannot easily be broken; 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 un∣thankfullnesse.

Paradise it self thus is inclosed with four goodly Rivers, and hath three Islands, which though they be dis-junct, yet they meet in one point, and make but one Paradise,; which Garden sheweth what an one the Gardiner was, that is, three dis-junct in person, and yet but one in unity of substance; 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. 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: But only the Land of Eden hath in it the name and title of no man, for God gave it the name. And therefore it is coun∣ted the most ancient and excellent Countrie, in which man was first created and first set his foot; and therefore some think Adam had his name of Eden, but there is no likelyhood of that: But whatsoe∣ver excellencies this Land had, yet now they are lost, though re∣liques and resemblances of them remain, which must teach us how vile and dangerous a thing sinne is; for as it caused the Ark of God to be taken away, 1 Sam. 4. 11. and the Temple and Citie of God to be wasted and destroyed, so we see that the same sinnes were the overthrow and dissolution of the Garden of God, and therefore we must beware of it.

As we have taken a view of the four Rivers, so now let us take

a survey of the four Regions, which are about Paradise, for Paradise was the center, and 〈◊〉〈◊〉 about it was the compasse of these four 〈◊〉〈◊〉 On the one side was Havilah, where was Gold, and that the best Gold, and where such wealth and riches are, from 〈◊〉〈◊〉 any thing may be 〈◊〉〈◊〉 and brought.

And on the other side was 〈…〉〈…〉 from 〈◊〉〈◊〉 came health, and the means of health, namely, the best medicines, the flower and choice of all dreggs of Physick. On the other quarter 〈◊〉〈◊〉 Africa, which is the glory and pomp of the world; And on the o∣ther side was Caldea, from 〈◊〉〈◊〉 came all the learning and know∣ledge of the world: So that 〈◊〉〈◊〉 must needs be the 〈◊〉〈◊〉 plea∣sant place, being invironed and compassed with all those blessings, namely 〈◊〉〈◊〉 the mid'st of health, wealth, honor, and learning, yet you may observe, that when sinne began in the center of the world, 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, 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, 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 horse∣back, by reason of wealth and prosperity, which made them ride a∣way from Paradise with the more speed.

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.

Thus we see that by sinne and corruption of our nature, these things are used contrary to Gods ordinances, namely, as means to remove us as far as may be from the center of Paradise, and from the tree of knowledge and 〈◊〉〈◊〉 which is 〈◊〉〈◊〉 the mid'st thereof.

If we fall into the pride of 〈◊〉〈◊〉 into the 〈◊〉〈◊〉 and se∣curity 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, and yet were 〈◊〉〈◊〉 off from 〈…〉〈…〉 and therefore shall be 〈◊〉〈◊〉 to 〈◊〉〈◊〉 or enter into it.

We have 〈◊〉〈◊〉 this one thing briefly yet to note, and it is that which I 〈◊〉〈◊〉 〈◊〉〈◊〉 the 〈◊〉〈◊〉 and 〈◊〉〈◊〉 the Jew, 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 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, for spirituall use and instruction,

they gathered and delivered some good and profitable things, which their age was able to bear, though our age hold it curiosity, and can∣not abide it. Arelius reporteth, that Zoroastes had this as one of his chief Lessons, which he held and taught to all his Schollars, as an Oracle. That in this life their chief care should be, to obtain Paradise af∣ter this life, where only their Souls should finde pleasure and joy.

The Caldeans also did see that it was a mans duty not to seek a Paradise upon earth, 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: And also Ambrose doth, con∣cerning the depth of Pishon to the profoundnesse of wisdome, the shallownesse of Hiddikell to temperance and sobriety, Tygris to for∣titude, and Euphrates to justice.

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, and hereafter the participation of the light of glory.

Sirah 24. labored in this comparison, likening the four Rivers in Paradise to true wisdome, and that which floweth from it: So there is a Paradise above, which is spirituall, a tree of life and knowledge, and such streams and rivers spirituall, which our Souls may appre∣hend for instruction and comfort.

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: * 1.160God the Sonne as in the form of a man having a fellow feeling and compassion of our infirmities and miseries on earth. * 1.161And also as having the strength of a Lion to save and defend us. * 1.162Thirdly, as an Oxe to be made a sacrifice by his death: * 1.163And lastly, as an Eagle to mount up again, by his Resurrection and Ascention.

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.

Again, he taketh another out of Ezech. 15. 16. There are saith he, four Wheels on Earth, which have a sympathy between them and the Beasts above. And as these Wheels move on earth, so doe they move or stay in heaven. 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, for all the troubles of this life. As these things in our hearts move well, or stand still on earth, so doe these four Beasts and streams in heaven move and flow to us, or stand still from yeelding us any comfort.

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.

Accipiens itaque Jehovah Deus hominem; collocavit ipsum in hor∣to Hedenis, ad colendum eum & ad custodiendum eum.* 1.164

* 1.165AT the eight verse before, as ye remember, we said that Moses did first deliver the Treatie of the place of Paradise, which now he hath ended.

And now he intendeth to set down the manner of his placing and imploying him in that place.

His placing is set down here in two points.

* 1.166First, By shewing us the place from whence God took him.

Secondly, the place to which he brought him.

* 1.167Then he sheweth us that the things in which he was imployed were double.

* 1.168First, in regard of his body, He was enjoyned the duty of labour, as is shewed in this 15. verse.

* 1.169Secondly, In regard of his soul, the duty of Obedience.

In the two next verses, the Fathers term them Cultura horti, & Cultus Dei.

We must begin with his placing: Touching which first he tel∣leth us that God took him from another place before he brought him to this. If we ask from whence God took him? We are to understand that he was taken out of the common of the World, as when he had transgressed the commandement, he was cast out into the wide world again, Gen. 3. 23.

The Prophet Esay seemeth to tell us, that it is a very profitable meditation, to look back into the former place, and estate, from whence we were taken, Esay 51. 1. So did Anna in the old Testa∣ment, I Sam. 2. 8. and Mary in the new Testament, Luke 1. 52. in their several songs: 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 per∣sonage, yet if we consider from whence he came, we shall see he was taken out of the water, Exod. 2. 5. &c: to his great honour and renown. 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.

This then being Gods course in Adam at the first, from base∣nesse to honour, from the wilde field to Paradise; So ever after he used the same order in his posterity; and therefore will have men consider and confesse their unde, from whence they come.

So the old Church were bound to acknowledge their unde, and to say, Deut. 26. 5. My Father was a poor Syrian, ready to perish with bunger, and was after in cruel bondage in Egypt, &c. and from that poor and miserable estate the Lord brought us into Canaan, &c.

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, untill Good took and brought him into a more excellent place.

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, pos∣sesse 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 in∣heritance, but by Deed of Gift; not naturâ, sed gratiâ he was not a Citizen but a Denizen; he was a Proselite brought in thither from some other place.

* 1.170The second word was posuit, as who would say, Man was not able to put in himself, he could not come thither alone, but it was a thing supernatural, even a speciall grace of God who put him in this place, not mans natural wit or industry.

Wherefore this being a shadow and resemblance of Heaven, it is sure that (whatever we say) it is not our merit or wor∣thinesse, our wit or any thing else which can bring us thither, 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: a place full of all pleasant and pro∣fitable things, and our thankfullnesse must be with trembling and fear, Psal. 2. 11. Quoniam qui potuit poni, potuit deponi, & qui potuit ferre, potuit etiam auferre, as he did indeed.

* 1.171The 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 Gar∣den, as also in doing homage unto him that he might know that he was but a servant in Paradise, and had a Lord and Master Para∣mount farre above him, and therefore that it was his duty to be carefull and thankfull to God for his benefits: 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, but rather a place of strife, Rev. 2. 7. which when he had performed at last, he should be crowned with this end, which is double, and containeth the two vocations of every man: The one respecting the Common-wealth, The other God in his holy Church.

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.

* 1.172The 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.

* 1.173For 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; But if by this is understood only such a pleasant labor and exercise of body, in which a man taketh more delight and comfort, than by sitting still, then we cannot otherwise think, but that it should have been father a solace to him than any hindrance of joy. For the labor that maketh us miserable now and cometh in as a curse for sinne, Gen. 3. 11. 9. it consisteth in three points.

* 1.174First, urgent necessity is irksome to many when they are inforced to it, or else they should not eat.

* 1.175Secondly, when it is with the sweat of our face above our propor∣tion of strength, even to the straining of nature, not only to make us warm, but even till we sweat again.

* 1.176Thirdly, so to labor hard as when we have done all that we can, there shall come either unseasonable weather, or such a barren state of the ground below, by reason of the curse, that our labor shall take no good effect, but shall cause thornes, bryers, and weeds to grow in∣stead of Wheat which we did sowe.

But remove these impediments, and then labor is a speciall de∣light; Salomon saith, that excessive labor is wearinesse and toile to the flesh: But when labor is Condimentum volnptatis, as rest and 〈◊〉〈◊〉 now to us is Condimentum laboris, then such a labor is better than doing nothing at all.

This then being set down, that labor is not simply an inconveni∣ence and hindrance to a good life, but rather sometimes a help to it; 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 experi∣ence and senses in seeing ever some new and pleasant hearb or plant springing up.

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, yet they have often used and tied themselves to this labor, which God here assigned to Adam, his la∣bor being therefore limited and allayed with these considerations, there was no abatement of happinesse or joy thereby.

The other question to be inquired of is, whether it may not seem superfluous and more than needs, in regard of the Garden, for him to dresse or keep it; 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 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, then the Garden to be served and 〈◊〉〈◊〉 to by him. But all the Fathers doe agree in this, that it was Gods will that the Garden should bring forth not only opera 〈◊〉〈◊〉 of his

own accord, 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, and caused to grow by his labor, and so he should both discere & docere, how many things by industry might be done above nature.

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: But the ancient writers say, there is a double keeping, the one is from danger, the other to our selves for profit. And both these kinds are, either of the keeping the thing it self, or else of the revenues and commodities which come thereby. As for example, If Adam had not broken the Law and commande∣ment of God then he should have still kept the Garden to himself, and for his posterity for ever to all our uses, without forgetting our estate or causing a reentry to be made. Again, He should have kept the fruits of the Garden to his own use moderately, and kept them from being wasted lavishly, for those things are said to be well kept, Quae bene dispensata sunt & non male; So that by a moderate use, he should have kept the fruit from riot and waste.

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, and therefore that it behoved him to keep it from such an enemy, who by indirect and sinister means did seek to defeat him of it: And thus we see that this labor is necessary, without either inconvenience or superfluity:

I come now to the first (ut) for it is of three sorts; 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 Inno∣cency, therefore it must needs be commendable in us, and the con∣trary idlenesse, to be condemned in every calling whatsoever.

In Gal. 6. 10. It is said to be Gods will, not only that we should be doing whilest we have time, 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, because they set themselves in no good way. The wise man saith, Wisdome 33. 26. That Idlenesse doth not only consume good time, and good creatures, but also wasteth a mans self, For all carnall lusts and desires, are but firs, pangs and symptomata of this idlenesse: As the idle mans Garden is full of weeds, so his soul is full of sinne, and when our soul is become such an evill and idle mans Garden, Esay 5. 1.2. &c. then God made our Garden on earth like unto 〈◊〉〈◊〉, name∣ly, full of weeds, thorns and thistles, Amos 5. sheweth what vices doe grow out of this idlenesse, For he said of them which fed of the fatlings, and drunk 〈◊〉〈◊〉 in full bolls, then they gave themselves to 〈◊〉〈◊〉,

stretching themselves on Ivory beds, and therefore God hated the 〈◊〉〈◊〉 of Jacob, Amos. 6. 4, 5, 6.

There is another thing, namely, that this our labour, is to be be∣stowed and imployed upon paradise and not on ourselves, as the Wise man saith, Ecclesiastic. 33. 16. That he did not only labour for him∣self, but for all such as love nurture and wisdome: Many men will be content to labour, but it shall be only for themselves, for to fill mouths and bellies and purses; they will not help their brother scarse with one mite; and 〈◊〉〈◊〉. 6. 7. they will eat all the fruit of their own labours, none else shall fare the better for it: but our chief intent must be to bestow our labour and service in dressing and keeping Gods Garden, and Gods people, the Church and Common wealth. David, being a King, was content to be serviceable to all, 〈◊〉〈◊〉 13. 22.

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, because they will be Commanders and prescribers and platformers, but they will take no pains to minister or doe service, and to be obedient which is meet for them according to their 〈◊〉〈◊〉 places; 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, wherefore our labour must be imployed by way of service in humility.

Now for these two (as they are joyned and 〈◊〉〈◊〉 together 〈◊〉〈◊〉 & operari) are good companions; 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.

These two doe goe together after three sorts: First, there is a ser∣vice in respect of good and evill, 〈◊〉〈◊〉 to labour and procure good to a thing, 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 be∣tween the members, the head and the eye are profitable to custodire, the hand and the foot for all the body in operation; so some in the Church and Commonwealth have their function in custodiendo, standing in a 〈◊〉〈◊〉 to defend, though they 〈◊〉〈◊〉 not as others doe; and we must know that Custodes, as Magistrates, Mini∣sters, &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.

The second is this operari, which is the 〈◊〉〈◊〉 or rather the bringer in: 〈◊〉〈◊〉 is the Steward or Auditor to 〈…〉〈…〉 and to give a just account of that which the other brings in. The Hea∣then 〈…〉〈…〉

he that will not keep is worse than Judas, for he could not abide perditio haec, for which Christ did not mislike him, nay Christ him∣self would not have the Fragments lost, John 6. 12. So that as ope∣rari condemneth idlenesse and negligence, so doth custodire condemn waste and ryot; 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.

The third and last is that of Ambrose, That though labour and work faileth a men, yet keeping holdeth out and lasteth as long as we live.

Therefore custodire is called Muria virtutum, the pickle of virtue, and in keeping we must persevere, continue, and hold out to the end, for that is the chiefest virtue, Matth. 24. 13. The Philosophers call it virtus virtutum.

Thus we have seen our unde, to teach us humility; our quo, to teach us thankfullnesse; and our ut, to learn us carefullnesse and dil∣ligence in our calling; 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.

Interdixitque Jebova Deus Homini, dicendo, De fructu quidem omnis arboris hujus horti liberè comedes.* 1.177

* 1.178YOu remember I made it plain, that there was two parts of mans Calling and Vocation in Paradise, and a double duty injoyned him, done in the time of his innocencie.

The first is labour in an earthly vocation, about things belonging to this life; The other spiritu∣all imploying the duties of his soul respe∣cting the life to come.

The one humane, which is our Art and Occupation in our seve∣ral vocations.

The 〈◊〉〈◊〉 is called divine by performing our duties and service unto God our Creator, which here is expressed and remaineth to be handled.

We are content to labour and to doe our duty in the ground, be∣cause we doe see the fruit thereof. Now if that be good, then our labour in Religion and in the service of God is a more profitable duty than that of the ground, for the fruit thereof is eternall life; we must not therefore be only Agricolae, sed & 〈◊〉〈◊〉, and labour to serve God.

What is this commandement and our duty prescribed?

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 virtu∣tum, as one saith, & nulla est obedientia nisi humilium, so that obedi∣ence in humility containeth in it the summe of all virtues else. This is the first speech and dialogue that God had with man from the be∣ginning: As therefore hitherto God hath opened only his hand to fill Adams hands with his blessings, his mouth with laughter, and his heart with joy; So now God openeth his mouth to shew what shall be his reciprocall duty for all his benefits, and what duty he re∣quireth of him: It is not said before, that God spake touching the delivery of the former duty, because it was no need; for the very light of reason might teach him the law of honest labour and indu∣stry, for the avoiding of idlenesse in every estate. 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: 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; If Moses then stood so highly in Gods favour, that he delivered his minde by word of mouth, face to face, then no doubt did God much more speak after this familiar sort to Adam now, because he was much more in the favour of God then any of his sinfull seed were, which the ancient Fathers doe appa∣rently 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, and heard also his voyce speaking to him, they conclude that God did, before sinne, appear to man in a 〈◊〉〈◊〉 shape and speak to him, as we read the Angells did to many afterwards.

As God in Paradise spake to Adam, so did he alwaies, both in the old and new Testament, make known his will, and reveale our duty in Religion touching his worship by the word of his mouth. 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, then no doubt our state now cannot be happie without the same rule, unlesse we have Gods word among and us to live thereby. The Fathers for this cause doe term this as the Sermon which God made to Adam; and they say that he should have had no other Scripture, nor Bible, nor Sermon but this, if he had obeyed it, and stood in his innocencie, neither should he have had any other Sa∣craments then the trce of knowledge and life, So that in it was con∣tained all divinity 〈◊〉〈◊〉 for Adam, and the summe of all divinity which is written to us in the holy Scriptures: But the most part of Writers doe call this a Law, because Heb. 9. 27. it is said, 〈◊〉〈◊〉 est, &c. as who should say, God made a Statute or Law, when he said, Thou shalt dye the death; And indeed in all the course of Gods

proceedings against Adam, Gen. 3. is meerly Judiciall, as if God had tryed him and his actions by this Law which here he made.

There are two principall parts of this Law.

The one conteineth the authority of the Law-maker, in the pre∣face.

The other conteineth the tenor or summe of it.

In the Law it self there are three parts as it is in all Laws.

* 1.179First, A preamble, which is an inducement and perswasion for us to obey and heare.

* 1.180Secondly, The restraint of the Law.

* 1.181Thirdly, The sanction and penaltie of the Law.

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; for if we shall not obey his authority and just right which he hath to com∣mand us, we shall shew our selves very proud and perverse persons, which is the overthrow of humility; 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 ex∣ceeding negligence; if we fear not, nor regard his threatnings, it sheweth that there is in us hard-heartednesse and incredulity, which is the cause of all.

This is then as if he had said, hitherto God hath been in a man∣ner 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; and of a Glasse-maker, to inspire our bodies with his breath; 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 ser∣vant may seem to be in offices more meanly imployed than he hath as yet undertaken for us: But now, saith Moses, God will forget himself no longer, but beginneth to shew himself to be a God in∣deed, and to sit down in his Throne of Majestie and royall authority, and call man to him as his servant and subject, and giveth him a commandement, and prescribeth him a Law touching the com∣mandement. We first say that on Gods side and behalf, he hath a power to command, because he hath made us and giveth us all that we have; and so on our side there groweth and ariseth a duty and necessity to obey, because we have received such and so many things, for so we say ex beneficio indebito oritur debitum officium: So we see the field, receiving seed, is thereby bound to return back somewhat to the sower: So the child naturally yeildeth himself bound to obey his Parents, though there be no covenant or bond drawn between them, and this is naturalis obligatio: So that this bond of nature and law is so strong and bindeth us so strictly, that we shall be as surely bound by it, if we obey not God and our Parents as if we had gone to a Scrivener and there had an obligation drawn and made strong against us; 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 mo∣rall, and indeed it sticketh neerer unto us, in as much as this is by Gods finger written in the Tables of our hearts; but this is only graven in tables of stone or rolls of paper without. Man is called Imago Dei, and was made so, yet he was not God, 〈◊〉〈◊〉 to be left or ruled by his own will, for that is the main 〈◊〉〈◊〉 to which Satan would perswade Adam, Gen. 3. 5. namely, not to follow Gods di∣rections, but to doe that which seemed best in our own eyes; and being brought to that erronious conceipt, God faith, Loe, the Man now will be as one of us, q.d. he will be no more subject to Gods will, but will shake off that yoake and be equall with us; 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, and therefore we must acknowledge a duty to obey: Gods Will 〈◊〉〈◊〉 and his Wisdome must be out direction; if Gods will be praecipere, then our will must be answerable to it in obedience, 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 con∣trarie and at enmitie with the Will and Wisdome of God.

And thus much of the use of Gods authority forward from him to us in commanding, and backward from us to him in obeying: And if we be willing inwardly, laying down our own wills and wisedoms, and ready outwardly to manifest it in action, then God will take on him to give us the tree of life, and a promise of eternall blessednesse for ever, and so we have a full comprehension of his will and purpose in commanding and giving this Law.

There are now two difficulties and doubts which usually arise out of this commandement, and therefore are to be assoyled.

* 1.182The first is, That seeing Adam now is in the state of innocency and per∣fection, therefore Laws and Commandements are needlesse.

* 1.183Secondly, Seeing God knew Adam would break and transgresse it, it may seem that God was very hard and cruell in giving him that Law.

* 1.184Touching the first objection, It is true that St. Paul saith, 1 Tim. 1. 9. Justo non est lex posita. * 1.185And to the second, It is as true which he saith, If there had been no Law, then had their been no trangression, and so no punishment, and so it had been very well with all men still: Indeed in some sense the words of St. Paul doe sound very well, if we understand them as he spake them; for all Laws have two parts, the one directive, the other corrective: So Paul saith, That he which keepeth the first part of that Law which is directive, and so becom∣meth just, he shall never need to fear the other part of the Law which is corrective.

* 1.186The second objection which accuseth God of hard dealing, is like that other objection in the new Testament, namely, Seeing that

Christ knew that Judas would betray him, John 6. 71. why did he make choise of him.

* 1.187The 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; wherefore Gods fore∣knowledge is extra seriem causarum, as the Schoolmen say: God gave Adam power and ability and freedom of minde to perform a greater obedience than this, Preach. 7. 31. but man sought the inven∣tions of his own heart, and followed not the will and counsell of God; where∣fore it is sure, that seeing the Law given to man is most 〈◊〉〈◊〉, and the power which man had was most perfect, and seeing he was not constrained to transgresse, but was forewarned of it; therefore man knowing Gods will and yet willfully breaking it, is the cause of his own 〈◊〉〈◊〉, 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, though this reason may be yeilded thereof, first, quia ne∣cessitas non habet legem, God would not make him immutable, for then man must needs be God, for only God is so. Secondly, be∣cause necessitas non habet laudem: for what thank, praise, or reward could he have had, if he could not have chosen, but necessarily must obey, as the fire by nature must needs burn and goe upward; wherefore we should rather (saith St. Augustine) magnifie Gods goodnesse and benefits which worthily requireth our obedience, and contemn our own unthankfull disobedience. This is a more profitable course of meditation than to knit many knots and make many questions to reason with God.

Now we come to the Law it self, which I divided into the pre∣face, body, and penalty of it; of the which, the first is introductive, the second directive, and the third corrective.

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 obedi∣ence of that in the mid'st. 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. The first is set down as a spur to prick our dull natures forwards to obedience; for who would not be stirred up with love and liberal rewards: The other is set as a bit or bridle to keep us back, at least from trans∣gression: 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.

This preface is of the admirablenesse of his love and goodnesse which he promiseth before he commeth to the poor restraint of forbidding that 〈◊〉〈◊〉.

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: Thirdly, Ex omni ligno, not freely of one or of a few, but of all the trees: Fourthly, Ex omni ligno totius horti, not of all

the trees in one corner or quarter, but of all in all the 〈◊〉〈◊〉 of Pa∣radise, and of all he 〈◊〉〈◊〉 but one, and one is the least that he should have restrained, so liberal is he and so loath to deny us any thing he hath; and he would not have forbidden this, had it not been for our good also; such was Gods liberaliry to Adam, that 〈◊〉〈◊〉 doth permit him to eat, not only liberè liberaliter, that is, when he will, what he will, how much soever he will, for his sufficient ne∣cessity and strength, freely at his choise, liberally according to his desire.

In this plenty and variety granted, God permitteth to him the best, which is the tree of life, and he gave him the means unde vive∣re, bene vivere, & semper vivere possit, for all the trees were means to sustain his life. The tree of knowledge (being a testimony of his obedience) shewed him how he might live well, and the tree of life would have caused him to live for ever: wherefore all these seve∣ral blessings of God bestowed on him, might have moved him to due obedience in this one and easie commandement; 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. 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, yet it did not, and therefore mortem morier is is a just recompence to such wilfull sinne.

There is yet another thing which the ancient Writers doe make 〈◊〉〈◊〉 great matter of in this place; that is, the marking That here first of all God and Man doe enter into a league, obligation, & 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 eccle∣siasticall is of greater antiquity than the bond of Commonweals Politicall or oeconomicall: 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, and made one of his Church, to whom is a promise of the tree of life.

De fructu verò arboris scientiae boni & mali, de isto ne comedas.* 1.188

* 1.189THis Law of Paradise we sorted into three parts, the first whereof we handled before, 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.

In these words then is set down the restraint of the forbidden 〈◊〉〈◊〉, which is the body of the Law it self; And then

after it in the end of the verse insueth the punishment, if we breake it.

In this former part of the Law we observe two points, * 1.190First, The subject of the Commandement, concerning which the restraint is made, that is, the tree of knowledge. * 1.191Secondly, The action it self restrained, that is, eating, which may be resolved two wayes, as the School-men say, Quando actio cadit super materiam indebitam, that is, either when an action is forbidden from lighting on it which should not, or when it is invested with all his due circum∣stances.

In speaking of this, we will take this course, first to entreat of the subject and action here expressed, and then of the application of it to us: The subject is a Tree, and that but one tree of knowledge, which tree with the fruits of it, were without question no more evill than the other trees, for all alike God saw to be good, as we have seen; and therefore it was such as might have been eaten, as well as the other, if this restraint had not been.

And again if this restraint had fallen on any other tree in the Gar∣den as it did on this, it had been as unlawfull to eat as this: So that it is not the nature of the tree, but of Gods word which made it evill to eat, for there was no difference between them but in respect of Gods word and charge, which said, Thou shalt not eat thereof. In which respect it is called the tree of knowledge of good and evill. We must understand that this tree hath not his name of every quality in it, 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. So in Gen. 35. 8. there is a tree called Arbor lamentationis, not that the fruits thereof would make a man sorrowfull, but for the casualty and event which happened and befell Israel there; not that it was the cause of any lamentation: So we must know that whereas Adam before knew good both wayes, both by contemplation and experience, now having broken the Law he knew evill both wayes also: 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; 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, and the wicked the fruit and reward of their sinne, and this is the other know∣ledge of good and evill, Numb. 11. 18. there was knowledge of good and evill, by sight, sense, and experience, Psal. 133. 1. this is shewed that malum culpae was the cause of malum poenae, and by fee∣ling the bitternesse of the punishment, he knew how bitter a thing it was to forsake God and not to fear him: So he knew the good of obedience, by the good of reward, which was, the sweetnesse of pleasures before his fall; and after his fall he knew the evill of sinne by the evill of his punishment. The one knowledge is, Gen. 18. 19. the other kinde of knowledge is, Gen. 22. 12. If we follow. St. Augustine and Tertullian, we may say truly, that it is called the

tree of knowledge of good and evill both wayes, both in respect of the effect, and also of the 〈◊〉〈◊〉, Tertullian conceiveth that it was called so of the effect, and duty which was to arise and be taught out of it, in which respect, he calleth it Adam's little Bible, and the foun∣tain of all divinity, for as the Bible is the perfect rule of knowledge to us; So was that to him, and should have been 〈◊〉〈◊〉, if he had not fallen, for by this dicendo it should have plainly 〈◊〉〈◊〉 Gods will, and so it should exactly teach that to be good, which was ac∣cording to it in obedience, and that to be evill which is contrary to it by transgression; for the knowledge could not be more 〈◊〉〈◊〉 set down, then by this object and action, Thou shalt eate of these, and shalt not eat of this, God then by forbidding them to eat of the tree of knowledge, did not envy or grudge that they should have knowledge, but rather made this rule the root of all know∣ledge 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, and are evill because he forbiddeth them.

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, so long as he stood upright, and also by it he found and felt by experience, the reward and penalty of disobedi∣ence, 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, and in the act of sinne was death and wretchednesse, 〈◊〉〈◊〉 before Adam had eaten of the tree he had know∣ledge of good by contemplation and experience, and so for ever should have had: and then he had argumentall knowledge by pre∣sumption and contemplation also of evill; for he by the argument of privatives must presume this conclusion, that if he doe that which is forbidden he should be deprived of the tree of life, and that happy estate, and so consequently must needs come to death and all misery, which he found to be most true by wofull experience, so soon as he had put it in triall: And thus much of the object and of the name given to it.

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.

We lay then for the first ground, that it was not lawfull for God, nor behoofull for us, that God should make triall of Adam who he had made, for it is equally expedient and right in the practice and be∣haviour of men, first to make proof and triall of 〈◊〉〈◊〉, 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, and say nunc scio, &c. Now I know that thou fearest God, seeing for my sake thou hast not spared thine only sonne: So he proved Israell at the waters of striffe, and Job by an other triall. So God had knowledge of man whom he made, that then he was good, but he would by triall see, whether he would con∣tinue so or not.

* 1.192Second, 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, as masters doe make triall of their servants obedience in some such work; Doe this, Goe thither.

So seeing Gods will was, that Adam should be a spectacle in obe∣dience to Angells and all other Creatures, therefore it was necessary, that he should prescribe the place, and triall of it in a visible and sen∣sible object, and in a thing which might be manifest to good and evill Angells, to see and behold him; 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, 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.

* 1.193Thirdly, 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, so here licentiousnesse of lust might be restrained by saying, Thou shalt not eat of this tree of know∣ledge.

* 1.194Fourthly, God saw it good and meet, that it should not be generall but particular, and brought to a speciall instance of this one tree.

* 1.195Fifthly, it seemed necessary to God that this triall should not be in a particular of naturall obedience, but rather in morall and positive obedience, in which this commandement consisteth.

* 1.196Sixthly, as it was a positive and morall thing, so was it to be made in a thing indifferent, for if it had been a thing naturall and simply evill or good it had been no triall: As Augustine saith, if God had said, the fruit of this is poyson, he would not have done it, or if it had been such a thing which had been a detriment or hurt to God, he would not have done it for the vile nature of it, wherefore God placed this triall in a thing indifferent, which by its own nature was not hurtfull to man, neither could bring any hurt or detriment to God; So that God would have the triall of his obedience stand, not in the nature of the thing, but only in this respect, that it was Gods will to forbid it, that Adams triall might be this. I can see no reason why I should not eat of it, it is as good to eat, and as pleasant to look to, as any other fruit, but God hath restrained it, and said, Thou shalt not eat of it, there∣fore I will not.

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; for this maketh plain the perfect pattern of true obedience, when we doe it only re∣specting

Gods will and not looking for any other reason whatfoever. Thus we see why God look't our this speciall tree of knowledge, and laid this prohibition on it.

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 ser∣vant Moses, Levit. 11. 1. &c. 〈◊〉〈◊〉 1. 1. &c. Also 〈◊〉〈◊〉 may make a Law to command his Sonnes, to drink neither wine nor strong drink; So Kings (in respect of the good of the Common-wealth may make the like positive Laws, 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, 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: So the wis∣dome which we may learn out of this tree, is most excellent and pro∣fitable, even the whole body of divinity: Before we come to the pith and marrow of it, we must first break and pluck off the husk or shell, for the Leviticall Laws (as the Fathers say) are as Aarons Almonds which his rod did bear, Numb. 17. 8. in which was Cortex & me∣dulla, and if we can 〈◊〉〈◊〉 crack and take off the shell, the sweet kernell of instruction will soon appear: The husk and difficulty of this pre∣cept 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: But our rule is, that we must not stick still at the shell, but break it, and cast it away: Therefore this is our rule in all such Laws, That not the outward pre∣sentation of the thing commanded, but the power and authority of the commander and law maker is to be respected, as the pith and substance of our duty; 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; but here is all the question, what that good is, and what is that evill? If any make this question, why is this thing good and to be done, and that thing evill and to be avoided? If we say, as Eve did judging it by reason, and by the nature of the thing, as to say, I see and know that it is good, pleasant and a∣greeable to our nature, and therefore it is good, and I may doe it, that were to fetch and draw the rule of God from the nature of things, as if it were in the thing it self; but it is said, 1 Cor. 6. 12. 13 Though meats be made for the belly, and the belly for the meats, yet if we 〈◊〉〈◊〉 them contrary to Gods word, they are evill, and God will destroy both them and us, wherefore we will not take the 〈◊〉〈◊〉 of good and evill, from the nature of things, but make Gods will, expressed in his word, to be the rule of all things that are good.

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, neither may we say, that it is

good and not to be refused, which in it self 〈◊〉〈◊〉 a nature delightfull and profitable for mans use, for that were to place the rule of good and evill, either within us, in our own reason and understanding, or else without us in the natures and proprieties of the things created, but we must not doe so; for that only is good, which God alloweth of and sanctifieth by his blessed word allowing the use of it, saying, thou mayest and shalt doe this, and so è contra, that is evill whatsoever it be that God forbiddeth and saith thou shalt not doe it, for things are good and lawfull only, because Gods word saith it is so, so that every thing taketh his goodnesse only from Gods word; 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, nor take ought therefrom, As if he should say, my commandement and will shall be the rule and direction of your will and works; 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; 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 when we deal with them, we there∣fore obey their Laws, so farre forth as the things they command are lawfull and good, because their words and commandements have no power to make things good: But when we deal with Gods com∣mandements, we simply obey all that he willeth because his com∣mandement and word doe make things absolutely good, ye though they before may seem to be evill, yet after he hath commanded them, they are made therefore perfectly good, Nos volumus qua bona sunt; bona autem sunt quia voluit Deus. Gods good will therefore is the best and most beneficiall thing for us and our good, 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. Thus much then for our application and use, that when our a∣ctions are agreeable to Gods word and law, then they are according to Gods will: And therefore we may be sure that it is best for our behoof.

Nam quo die comederis de eo, utique moriturus es.* 1.197

* 1.198EVery Law hath in it two principall parts, the one containeth the body and tenor of it, the other comprehendeth the sanction and penalty: Touching the body of the Law we have entrcated already, both of the subject, and also of the action of it; Now therefore we are come to the latter part, to consider of the punishment threatned to the breach of it; concerning which we say, That as there is required necessarily in the Law giver authority and right to command, so likewise in him must be a power and ability to correct and punish the transgressors, or else his authority is without an edge. Both these there∣fore

are seen in the Law-maker by the parts of this Law; the one being the directive part, serving for direction, the other being the corrective part, which serveth for execution; And every one may be sure that he is subject and under one of these. This then is as if Moses had said, Gods 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is this, Non comedes, but his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is this, If you will needs eat, and 〈◊〉〈◊〉 your will before mine, and your lusts before my love, 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 punish∣ment and offence; As in the Law, he that will desire another mans Sheep and steal it, he in justice is to restore four-fold. Again, rea∣son and equity requireth that the punishment must be of greater force to 〈◊〉〈◊〉 and discourage from sinne, then the sinne must be to perswade and entise us to it.

Such an equality is in this; For because he took liberty to stretch his will and desire further than he should, therefore that he should lose the first liberty he had; 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: It is therefore reason and right, that either we should Dimittere volun∣tatem male vivendi, aut amittere facultatem bene 〈◊〉〈◊〉: This we say to justifie God, because men think that this sinne of eating such a fruit is not a capitall offence, and that God was too hard to 〈◊〉〈◊〉 this so sore a punishment on it.

Touching the second point, which is concerning the cause of his death, which must not be ascribed to God, because the cause is found in our own selves, for God saith, If you eat you shall die, that is, you shall be causes and authors of your own death; your blood light on your own heads, for I am not guilty thereof, which we shall the better percive and esteem, if we consider that which before I have shewed, that Adam was made immortall, non necessitate naturae, sed vi 〈◊〉〈◊〉 gratiae, not by natural necessity, but by the priviledge of Gods grace; for Adam consisting of contrarie qualities, by his own nature, they must needs, in regard of themselves, be the cause of death to them, as they were to the beasts. But notwithstanding this subje∣ction to mortality, and possibility to dye, in regard of their nature, Gods grace did sustain their bodily life, and kept them from death, so long as they kept themselves from sinne. But now si hence trans∣gression, besides the necessity of nature, their sinne also did pluck death upon them, and was the cause of this curse: So long there∣fore as man kept his first estate, he was united to God, which was life, and had use of the tree of life, which then was 〈◊〉〈◊〉 Deo, and had this grace to preserve life; and by that means, so long, we had an immunity from death, because we were 〈◊〉〈◊〉 with the prop of Gods grace, which was the cause of our immortality; but when 〈◊〉〈◊〉

did cause that prop to be pulled away which sustained the 〈◊〉〈◊〉 of our nature, then we could not choose but dye both by the necessity of nature and desert of our sinne: If we had leaned still to the stay of our nature, and not trusted so much to our own wills and wis∣doms, it had gone well with us: 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. Thus we see God justi∣fied 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, and our selves are proved to be the cause of both.

* 1.199Now 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 spiri∣tuall, the first and second death, which of these is here in this punish∣ment 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. * 1.200But it may seem hard and unjust, that seeing only the Body did take and eat of the for∣bidden fruit, that the Soul also should be condemned to this death as well as the Body. * 1.201But to satisfie this doubt, the Fathers say, That as well the Soul as the Body was in the transgression alike guilty, and there∣fore in Justice should be alike punished, and this they make plain by this familiar parable and comparison: Be it (say they) that a blinde man and a criple or lame man should be in an Orchard, and this one charge should be given alike to both, that upon pain of death they should not take and eat of this one tree; The blinde man of himself could not steal of the fruit, because he could not finde where the tree was; the lame man for his part could not alone take of the fruit, because (though he saw) yet he was not able to goe to it: 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, and so to take their pleasures, and fulfill their desires, by which means they both became guilty of death: Such a thing (say they, in resemblance) was between the body and the Soul; the Soul had a desire and appetite (being forbidden) but could not perform the Action, wherefore the inward affection with∣in moved and conspired with the outward action of the body, and so perfected the sinne joyntly, and therefore together are worthy of this death.

* 1.202Notwithstanding this, It seemeth to some, that here is meant only the second death spirituall to be the punishment, and not the corporall and tem∣porall; their reason is because God saith, In what day thou shalt 〈◊〉〈◊〉 of it, thou shalt dye: therefore seeing present death and 〈◊〉〈◊〉 insued not the sinne, but some lived nine hundred yeers after; therefore they are induced to think that God here intended especially the second death of the Soul.

* 1.203But to refell this opinion, we see Gen. 3. 19. that in the same day they sinned, the sentence of the bodily death was denounced irrevo∣cablo 〈…〉〈…〉, & in pulverem reverter is, which also is shewed by de∣barring him from the tree of bodily 〈◊〉〈◊〉; 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: wherefore we make no 〈◊〉〈◊〉 but that this is meant of the bodily death; and as of that, so we say of the death of the Soul, we all being 〈◊〉〈◊〉 & transgressores in Soul, are said 〈◊〉〈◊〉 in soul to be dead, and to have this sentence given out against us: Our Saviour Christ saith, Matth. 8. 22. Sinite mortuos se∣pelire mortuos, that is, let the dead in soul bury the dead in body. Also our 〈◊〉〈◊〉 is set out in the lost 〈◊〉〈◊〉, Luke 15. 31. He was dead but is alive again, that is, spiritually dead in sinne, and alive by repentance: And St. Paul more plainly saith, 1 Tim. 5. 6. They being alive are not∣withstanding dead: By death here is understood the death of mise∣ries, 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; for it is said that men being alive in those 〈…〉〈…〉 wish and desire death, as being lesse horrible than it; 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 fa∣vour and the light of his countenance is better than the 〈…〉〈…〉 in this life; in which regard the 〈◊〉〈◊〉 esteem 〈◊〉〈◊〉 of life, but wish to be out of this life, that they may enjoy that. The Jews by 〈◊〉〈◊〉 of this 〈◊〉〈◊〉; eating 〈…〉〈…〉 eat, and 〈…〉〈…〉, doe gather this, By the first, that he might eat both for necessary use, and also for delight and pleasure; 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, 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.

* 1.204Hereout then 〈◊〉〈◊〉 another 〈◊〉〈◊〉, that is, Whether God in 〈◊〉〈◊〉 threatning intended the pains of Hell fire?

There have been 〈◊〉〈◊〉 men that have 〈◊〉〈◊〉, that Moses in all his books spake not either of Heaven or 〈◊〉〈◊〉, of 〈…〉〈…〉 or of death; * 1.205but they were 〈…〉〈…〉 〈◊〉〈◊〉 32. 21. 〈…〉〈…〉 conceive, that the 〈…〉〈…〉 Statute and Law 〈…〉〈…〉 priviledge of faith in Christ is reversed and taken away.

* 1.206Now we are come to the fourth point, which is the time; for this hath bred a scruple, and been a bone for some to gnaw upon;

for seeing Adam is said to live so many hundred years after his fall, Gen. 5. 5. which is answered diversly of sundry men. Some say out of Peter, 2 Epist. 3. 8. that with God 〈◊〉〈◊〉 dies est 〈◊〉〈◊〉 mille 〈◊〉〈◊〉; and therefore seeing Adam reached not to a full thousand years old, he may truly be counted with the Lord, and in respect of his recko∣ning to dye in the same first day. The ancient Writers doe say, that by assigning the time quo die is only an extent of the Law, 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: 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; so the negative bindeth for ever. But touch∣ing 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 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, and became such an inevitable sentence which should not be revo∣ked: They received the sentence before the execution of Gods Judgments: So did St. Paul 2 Cor. 1. 9. We received the 〈◊〉〈◊〉 of death in our selves, 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 judge∣ment and hath received the sentence of death. And after this sort Adam and all his Posterity were dead in the same day. 〈…〉〈…〉 erat in dominium mortis, saith St. Paul, Rom. 6. 9. that is, God deli∣vered 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.

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; also the Ministers and Servants which ever since that sentence was denounced, doe attend upon us to our end, are cares and sorrows within; labours and travails without, which seizing on us doe make our deaths, as sure as if we were already dead, for we cannot escape it; 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 un∣certain; for it is a debt which must be paid, we must all dye, Heb. 9. 27. when the time is come that God hath appointed.

Dixerat autem Jehovah Deus, non est bonum esse hominem solum: faciam ei auxilium commodum ipsi.* 1.207

* 1.208THe Prophet Esay 51. 1. exhorteth the Church of God after this manner, Look back (saith he) 〈◊〉〈◊〉 the stone out of which yee were 〈◊〉〈◊〉, and to the 〈…〉〈…〉 of which you were digged; 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, as it is expressed in the Scriptures. So may we say of the historie of Adam and Eve our first Grandfather and Mother; for they are more properly indeed to be termed the first stone, out of whom all mankinde were hewn, and the pit, out of whose womb we all were digged and taken: And so much more profitable is this 〈◊〉〈◊〉 and the explication thereof, because St. Paul faith, 〈◊〉〈◊〉 〈◊〉〈◊〉. 〈◊〉〈◊〉. 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. 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, because he purposed in this Chapter 〈…〉〈…〉 a more large and ample discourse thereof.

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. * 1.209In 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.

Touching the creation and 〈◊〉〈◊〉 of Eve, it 〈◊〉〈◊〉 partly a deliberation, and then the work of creation 〈◊〉〈◊〉 self, the 〈◊〉〈◊〉 is in these words, 〈…〉〈…〉, 〈◊〉〈◊〉 which containeth also two parts, first the 〈◊〉〈◊〉 in this 〈◊〉〈◊〉 verse, and then the occasion of it, in the verses 〈…〉〈…〉.

But before we 〈◊〉〈◊〉 of the consultation, 〈◊〉〈◊〉 first consider 〈◊〉〈◊〉 coherence with that which 〈◊〉〈◊〉 before, which is 〈…〉〈…〉.

After the Almighty God had 〈◊〉〈◊〉 the 〈…〉〈…〉, which is his Church, by the 〈◊〉〈◊〉 made 〈◊〉〈◊〉 God and man. Now in the next place he 〈◊〉〈◊〉 to 〈…〉〈…〉 of 〈◊〉〈◊〉 estate 〈◊〉〈◊〉, which is of 〈…〉〈…〉 by the duty of Man and Wife in Marriage: 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, If they be Husbands, their next care must be of their duty to their Wives; if Children, of their duty to their Parents; if Servants, of their duty to their Masters; 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 this society is lege ipsa antiqua, as one saith, and therefore we must give more honour and reverence unto it.

Now for the summe and scope of this verse, we will divide it into two parts, 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 se∣cond 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 Man∣kinde, which we may add to all the former.

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.

Before he ever directed his speech to that which was not, Gen. 1. 3. saying fiat lux, when there was then no light but all darknesse; 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 also we are taught to acknowledge how well and reverendly we ought to esteem this ordinance of marriage, for God knew that many spee∣ches and reproaches would arise among men against this work which God had in hand, of making Woman. Some by way of jest and merriment to disgrace that sex, and others in contempt to dis∣praise them, calling them necessarie evills, &c. therefore God saw it needfull to expresse the absolute good which cometh to Man by Woman, as being so necessarie that we cannot be well without them; for seeing we cannot deny, but that God that doth best know what we want and what is good, doth affirm that it is good for us to have Eve made, and that it were evill for us to be alone without her, therefore that we pre••ume not foolishly in jest nor ear∣nest to contradict and crosse Gods will.

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 De∣cree to make him a help; the form of both which standeth thus, I will make her to be a help to him, because it was not good for him to be with∣out help.

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, or cause which moveth God to make Eve in these words, Non est bo∣num, &c. the other is his purpose by argumentall conclusion; for they observe well, that all the speeches which hitherto have been used, have been imperative, absolutely commanding things to be done: So that Gods authority and will is the only reason of all that hath been done: But now at the making of Woman God useth a speech of argument and reason, concluding and informing the ab∣solute necessitie of this work; which also must teach us, to be •…•…ule to direct us in the immortality of our actions, namely, to consider, as here God doth, what is good touching our actions, and what evil may come by doing and not doing it: 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, whether it be good or bad. Again, He saith not Non est bonum mihi, sed non est bonum domino, that is, he respecteth more the good of others, 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, for it is q.d. all one because it shall be better for his, and the perfecting of his estate; therefore for his sake I will make him a meet help, which example must teach superiors how to frame all their reasons and actions, al∣waies respecting the common good of their inferiors more than their own private commoditie, for we shall see it both here and else∣where, that God maketh the good and welfare of his people the ground of his Decrees; so may we observe the like in the reversing that which he had decreed, to punish them and destroy them for sin, 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 often∣times by this means seem to make his Prophets lyars, because that for the good of mankinde he doth often reverse and revoke the sen∣tence denounced by them against wicked men; wherefore we may well say, that Gods goodnesse is as much seen in caring for the good of man, being made, as in creating man, which was nothing before: All which he doth that the consideration of his love and goodness to us might be, 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 to say, Because it is good and acceptable to his glorie I will doe this, & è contra.

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. 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: And therefore he taketh order here to fur∣nish him with it, that nothing might be wanting to those that he lo∣veth.

By this therefore it appeareth that solitarinesse is counted an im∣perfection in Mankinde, but not in God; for he being most perfect, yea, the perfection of all things, needeth not any other thing to be adjoyned to him as a companion or help meet for him.

Therefore he is and ever will be set alone, and will be called so∣lus sapiens Deus, as the Psalmist saith. Thou art God alone: But among the Creatures this sheweth all things to be imperfect, in that it is not well with them, if they be alone; For the perfection of Angells is in multitude, being an Host: The perfection of Mankinde, tou∣ching the civill perfection, is in societies, by which Families, Cities, and Common-wealths are made; so we may mark that solitari∣nesse: God in the Creation doth at least double every thing, that it might not be alone. In the firmament he made great lights and lesser lights: The waters were made double, the upper and nether waters: The Earth had herbs and trees: And as for Fish, Fowl, and Beasts, he made all things in aboundance. 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, and concludeth the point with vae Soli, because it is not good for man especially to be alone: 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, but that hath his particular exceptions in some speciall causes, unlesse it be in moral rules, of good things commanded by God, for against such there is no exceptions to be taken. But in the rules of naturall good∣nesse touching conveniency, we may ever in some instance make an exception, As (Husay 1 Sam. 17. 7.) this counsell is good, but not at this time: So we may say, the light is good for all, yet it is evill and hurtfull to ill eyes: So may we say of solitarinesse, that sometimes it is most good & meet for a man to be alone in solitarinesse; so it is good and most meet for some man to be alone without companie; for so Moses said Leprosus habitabit solus, that is to avoid infection. God saith of his Schollars Ducam eos in solitudinem & docebo eos, shew∣ing oftentimes solitarinesse is best for Students, and so our Saviour Christ often frequented solitarie places for private prayer, as most fit for it. 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, whether (in that respect) it be not good for all men to be alone.

It is not good for man to be alone.

* 1.210A question may be made here of the truth and true meaning of the word of God in this speech? * 1.211In resolving of which we must make a con∣cordance

and agreement, between these two verses of the old: Testa∣ment, and that of St. Paul in the new Testament, 1 Cor. 7. 1. which saith contrary to this, non est bonum mulierem tangere.

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, 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 some∣thing which is requisite and meet, and of such a good is here spoken: For St. Paul saying, it is not good to touch a woman, doth not mean that it were a sinne to marry, for 1 Cor. 7. 36. he saith, if a man doth marry he doth not sinne therein, for Christ saith of the Angells, they neithey marry nor are given to be married, and yet they are holy, they sinne not, because they doe not marry, yea their estate is better with∣out marriage, than Adams was in Paradise being married; St. Paul telleth us, Gal. 3. 28. That in Christ all the faithfull shall be, 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, and per∣sons, of which Augustine saith well, Distingue circumstantias & con∣cordant, to be understood, q.d. It is not good for man to be alone without a wife while he liveth on the earth, for we have seen that in Heaven this is not verefiable, because it shall be (there) best for man to be unmarried, and as the Angells are. In regard of the circum∣stance 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, for if he had been alwayes alone and without a wife, the world had been as a waste wildernesse without inhabitants to dwell on it, 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 had said, Gen. 1. That man∣kinde should so multiply as to fill the earth, which had not been done but by means of marriage of male and female, so that we say, in re∣spect 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, yet if a man hath received the gift of con∣tinency and chastity, then it is good and best for such a man to be a∣lone; But this end was accessory and came after the fall, for in the state of innocency there was no danger of such lust and uncleanuesse, and, as propter fornicatiònem, did not concern Adam in Paradise; so the other end which was to 〈◊〉〈◊〉 and fill the earth, respe∣cteth not us now, for we see the earth is so full of people and so migh∣tily replenished, that it may seem in this respect, more convenient now to restrain the liberty of marriage in some, that fewer families might be: We see then in what respect Moses (bonum) must take place, and St. Pauls (bonum non) must give place and yeeld to it; To con∣clude

for the 〈◊〉〈◊〉 resolution of this point, we must know that the prin∣cipall 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, whether it be good for us, not to marry or to marry at all, for though it be a good and lawfull thing to have a wife, yet we must know it to be so farre forth good, as it will further us in cleaving fast to the Lord.

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, but count it evill and hurtfull to us in this case to take a wife: Again if a single life be found in us an occasion of fleshly 〈◊〉〈◊〉 and temptations, by which we are plucked fur∣ther from God, and are lesse able to be neer unto him in Christian duties, then if we were married; in this case we know that it is good for us to marry, and it is not good for us to be alone any longer. If we 〈◊〉〈◊〉 that the cares and troubles of this life, which the estate of marriage bringeth with it, will be a means to keep and separate us from God, then saith St. Paul, in that respect a single life is better, 1 Cor. 7. 28. For Christ 〈◊〉〈◊〉 us, that many are separated and pluck∣ed 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.

And thus Moses and St. Paul may be reconciled, if we shall advised∣ly consider it will be a means to keep us from the two extremes which are in the world, and make us keep the middle way wherein it is best to walk; For being 〈◊〉〈◊〉 in this we shall not be moved by St. Pauls words, to condemn and contemn marriage as the Pa∣pists doe: 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, 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, as shall be best for their good and the glory of God.

* 1.212There 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. 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, but they say she is evill for him, and God saith she is a meet help, but they say she was a hurt and hindrance to him, and a help in nothing but this, to help forward to a further mi∣sery. Therefore (say they) it had been better for Adam to have re∣mained alone still 〈◊〉〈◊〉 appinesse, than to have such a companion which would bring him to misery.

For answer to which it was not, causa sine qua non, as they would make it, for though Adam had been alone without Eve, yet (no doubt) he might and would have fallen as he did now: For as the Angells which though they were unmarried, yet notwithstanding did fall and not keep their first estate: So (no doubt) the Divell would have been as strong in his delusions to have made him to fall, as he was in deceiving his wife; we may therefore lay the fault of this finne upon Eve or the Divell; for as St. James saith, Jam. 1. 14. It was not so much any outward occasion as his inward and corrupt con∣cupifcence which made him to sinne; 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 if any shall complain yet further of the womans hurt and fault; let us know that this woman was made by the counsell of God, the means and occasion by which amends was made, and that with ad∣vantage for the evill, for all the evill which she had first done, for as she brought forth sinne and death, so she was a means to bring forth a holy seed, which should bring eternall righteousnesse and life unto all, for as the Serpent should deceive the woman: So it was Gods purpose, that the seed of the 〈◊〉〈◊〉 should destroy the Serpent and his works; wherefore we must not so much with grief marvail that the womans sinne was made the occasion of all our misery, as with joy and comfort to wonder, that God made the seed of the woman to save us from sinne, and to bring us to 〈◊〉〈◊〉. And thus much for the resolution of these two doubts.

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, but faciam which is a word of advisement and wise deliberation, whereas fiat is a word of haste, and expedition to be presently done without delay, which almighty God doth, to put us in minde, that when we goe about to get our selves wives, or to give our children in marriage, that we must not 〈◊〉〈◊〉 about it rashly or suddenly, to post up such matters on the sudden, but with great discretion, wise advice, and consultation, to attempt so weighty a matter, that is, first by consi∣dering whether it be good or no for us that a match should be made; 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, and foul corruptions and abhominable abuses, have crep into this holy ordinance to the slander and disgrace thereof, 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 daugh∣ters of men, took them wives according to their own fancies, that is, rash∣ly and headily without advice and deliberation, 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 therefore because God made not the match and marriage between them, she was not a meet help, but a snare to intangle him: 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, 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.

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.)* 1.213

* 1.214THese words contain the occasion of the former delibe∣ration, for that there might be an orderly proceeding, it was necessary that man being alone, 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 then if the man should not finde any one fit for him, God might proceed in his former purpose in making one woman meet for his company.

In these words therefore we have first to consider Gods commissi∣on and warrant, for the ministring and bringing together all the crea∣tures before the man.

Secondly, Adams answer returned non est inventus, for after his diligent search, it is said he found no meet help; 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; 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, 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 be∣low saving unto fishes, the reason whereof is, because that if there were any likelyhood at all, that man might finde a meet companion and mate for himself any where, then it must needs be amongst one of these two kinds of creatures, either amongst beasts of the field, or fowls of the aire, for there be some agreement and conformity be∣tween

man and beasts and birds naturally, but none at all between the fish and us, the beasts (as we have seen) are made of the same mould and matter which we are made of, and the fishes were made of the slyme of the waters, and not of slyme of the earth: Second∣ly, because they have naturally divers notes and voices as well as man, but the fish are mute and dumb, and therefore unmeet for our com∣pany. Thirdly, beasts and birds doe feed on earthly things as we, and breathe and live in the same aire and place which we doe, and doe delight naturally in the sight and company of man, and easily will be made tame, sociable and serviceable for man, whereas è contra, the fish neither feed nor breathe as we doe, they cannot live in the same place and element which we doe, but are as it were inhabitants of a∣nother world below us, and besides this, they will by no means be made tame and sociable to us, nor be serviceable to us, but only at our table for meat, wherefore they being as it were of another world, and of another nature and disposition divers from ours, they could not be meet for our company, 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, therefore they came not at mans call, nor yet of their own accord, but by the speciall commandement of almighty God: And indeed without Gods powerfull commission we may come to them, for they will not come to us, 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, 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: By which words we may observe, that God doth also now invest man into his rule and dominion over all the creatures, by bring∣ing them before him, 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; for all creatures by Gods appointment doe as it were meet at a Parliament by generall consent, to annoint man to be their King: Now in the next place we must consider the end; 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 compa∣nion as it may appear in the 20: verse. But withall, there is besides it a second subordinate end, which is, that man should give names to all creatures, and to see how Adam would call them, by which we see that God loveth not dumb shews, and will not have Adam idle in beholding his creatures, but would have him to exercise that wis∣dome which God had given him, in giving them names, for it is said to be a wise part, by the outward sight and view of things, to be led

to an inward and wise consideration thereby; by which he might learn instruction, so will God have him too, while he looketh over them, first, to be led to a wise consideration of the natures of the things that he seeth; 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, namely, that the nature of it was good, and therefore presently proceedeth to give it a fit name agreeable to the nature which he saw to be in 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, 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 specu∣lation 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, 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, and then as having them before us, wisely to consider of their natures and names, so David did confesse, That he did often me∣ditate of all the works of Gods hand, Psal. 143. 5.

Another point, that Adam was not only enjoyned to see and con∣sider of their natures and names, 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, 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, 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 Sci∣ences given unto man, namely Grammer and Rhetotick, by which our mouths are opened to utter knowledge aright, God cannot abide, that men should misname things, as to call things which are good, by evill names, or to call evill, good, Esay 5. 20. Therefore God will have him take a speciall view of all things, first, and then after∣wards to name them: First therefore we must have knowledge by studie and contemplation, before we take upon us to professe it by eloquution.

But now a dayes, it is not as it was at the beginning, for we take upon us to be 〈◊〉〈◊〉, professors, and preachers of knowledge before ever we studie, we attain to the knowledge and understanding of that which we professe to teach: 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, 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: So doth God him∣self reason, 45 Esay 4. I have called them by my own name, therefore they are mine; It was God's course in 17. Gen. 5. when Abram had vowed his subjection to God, by the Sacrament of Circumci∣sion, and given himselfe to bee his servant; 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, 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 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 so they for ever should be cal∣led.

Which also doth argue the great and rare wisedome and know∣ledge which Adam had in this happy estate; for it is a great point of wisedome, so to distinguish the natures of Gods Creatures, as to give them fit and proper names expressing their natures; he knew, as it appeareth, not only rerum Idola, but also was able to give verborum idiomata, that is, such a propriety of words and names to each seve∣rall thing, whereby their divers natures and qualities might be di∣scerned: The man therefore gave names to all the Cattell, &c.

The reason of the Mandate or Writ, as we have heard, was partly to honour man as Gods Lievtenant on earth, and as Lord of all his Creatures, and partly to express, the great and singular wise∣dome and knowledge which God then had induced him withall: The Content of which, was to call a generall muster and assembly of all his Creatures before Adam, that a survey might be made, to see whether any meet help for man might be found, to avoyd soli∣tariness, because it was not good for him to be alone; and it was Gods purpose at this solemne meeting and Parliament to invest man into his dominion, and to declare him to be their Lord by gi∣ving them names.

Now in this verse is first contained the execution of the Writ, shewing all was so, and then in the latter end of the verse, is set down the retorn of the Writ, in these words (he found not a meet help for him. As the Commandement had 2. parts, namely, the considering their natures, and giving them names; so hath all wise men distinguished by all the ancient Hebrews calling some men of profound judgement and deepe knowledge, and others, men of eloquence, and excellent judgement and utterance: Both which gifts of God hardly are found together in any one man, 〈◊〉〈◊〉 are gi∣ven ro divers diversly, as it pleaseth the Giver: But to Adam, at the first, both were given in a full and perfect measure, and both of

them are here gounded upon Gods allowance, as being lawfull and good, and also upon Gods Commandement, as a thing most agreeable to the nature of man, namely, to spend his time in study for the increase of knowledge, and in declaration of his knowledge to others, by wise sentences and words; for to this end God made man animal rationis & orationis particeps, with which no other earthly crea∣ture is endowed, therefore the ancient Fathers have noted in Adam's two estates, the one to be pater viventium; the other to bee pater scientium, that is, The Father and teacher of all knowledge; for as Tu∣bal is said to be the father and author of Musick Gen. 4. 21. so may A∣dam be said to bee pater Theologiae, Philosophiae, Gramaticae, Rheto∣ricae, &c. hee was the first that practised Contemplation, and the first that practised Eloquution, by that excellent light of nature which God had given him; and the first, as here wee see, that gave proper, sit and significant names and words to expresse the natures of things, and hee was not only the father of all the liberal Sciences, but also of all mechanical Arts Gen. 3. 19. pater agriculturae, &c. by all which wee briefly see the perfection of his minde, and the excellency of his gifts with which hee was endowed: So that Adam then must needes bee granted to bee the first and the chiefest Author of all Knowledge and Learning that ever since, in all ages of the world hath beene among men, for from him it was derived and spread abroad among his poste∣rity, into all parts of the world, for Adam's knowledge both of Di∣vinity, 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 af∣ter remained amongst the sonnes of Heber. Gen. 10. 21. and from thence was kept and continued in Abraham's family, which were cal∣led the Children of the East Gen. 52. 6. from which East parts of the world, this Knowledge and Learning, which was first in Adam, was spread abroad among the learned men of Egypt, Acts 7. 22. In which learning of the AEgyptians Moses was trayned up, and therefore was prepared not only by the instrument of God's spirit, but also by the known received truth of the knowledge of these points in all the world, to set down unto us these things of our fore-Fathers, in the beginning of the world, and it may appeare by this, that Adam was worthy to be counted the Father of all knowledge and learning, be∣cause herein is seen the perfection thereof in him, for to name all good creatures so infinite in number, and so divers in kinde, and that to give to every one of them a distinct name, and yet so fit and proper to them according to their natures, as that God would not change nor 〈◊〉〈◊〉 them, but say, so shall they be called; this argueth in him an absolute perfection of knowledge, which hath not since been had. As he was the Father of knowledge within, so was he of utterance and expressing it by words, because we say that he was the first Lin∣guist that was in the world; and indeed intelligence and utterance have very neer affinity and friendship, as the Latine words shew, for Ratio and Oratio doe sound alike; and in Greek the word doth signifie not only the act of contemplation for knowledge, but also the act of

utterance for speech and conference, by which it is made known, for the one is verbum 〈…〉〈…〉, the other verbum ore 〈◊〉〈◊〉 and is agreed upon by all learned men, that the Hebrew tongue is the originall tongue and most ancient, by which Adam expressed his minde; * 1.215and therefore it is called of many the holy 〈◊〉〈◊〉 for this tongue went from Adam to Noah, from Noah to 〈◊〉〈◊〉 and from thence 〈◊〉〈◊〉 is manifested, that it continued as the general tongue and language in all the whole world, untill the confusion of 〈◊〉〈◊〉, Eu∣sebius 〈…〉〈…〉. doth prove this most plainly and 〈◊〉〈◊〉, that the 〈◊〉〈◊〉 tongue was the first and most an∣cient from the beginding, and that which Adam here used in 〈◊〉〈◊〉 names to all the Greatures; for he of purpose here confuteth the 〈◊〉〈◊〉, which doe affirm that all knowledge language and learn∣ing are derived from Chaldea, which he first disproveth by the letters of the Alphabet And that the Greek tongue was derived from the 〈…〉〈…〉 proveth, because 〈◊〉〈◊〉 and 〈◊〉〈◊〉 which Greek words signifie their men of learning and knowledge, are words plainly derived from the 〈◊〉〈◊〉 from 〈◊〉〈◊〉 they doe borrow their 〈◊〉〈◊〉 and original. As therefore 〈◊〉〈◊〉 knowledge and wis∣dome being 〈◊〉〈◊〉, is most perfect and absolute, so is this tongue and language of 〈◊〉〈◊〉, which Adam 〈…〉〈…〉 rich and sufficient of it 〈◊〉〈◊〉. For whereas all other tongues, even the Greek, doe shew their beggerlinesse, and argue and she 〈◊〉〈◊〉 imperfection in this, that they borrow words and 〈◊〉〈◊〉 from their senior tongues, and because they are sain to make 〈…〉〈…〉 pounds to expresse their minds; but this Hebrew and holy 〈◊〉〈◊〉 on the other side; borrow 〈◊〉〈◊〉 not of any tongue, 〈…〉〈…〉 all; and also 〈◊〉〈◊〉 in such simplicity of words, and yet hath such a 〈◊〉〈◊〉 and ma∣jestle in every phrase, that Eusebius faith well of it 〈◊〉〈◊〉 〈◊〉〈◊〉 〈…〉〈…〉 & 〈…〉〈…〉 for so we see that God appro∣veth all the names which Adam giveth to the Creatures, saying, that as the man called them, so should their 〈◊〉〈◊〉, and so continue to the worlds end.

Now we are come from this generall consideration of his tongue and language to consider of the names in particular which he gave. Touching it I will give you but a taste of a few, because it were in∣finite to reckon all the excellent significant and most fit names of the Creatures which he gave: Adam having first severed the Beasts from the Fowls, as being distinct in nature, among all the Beasts he seeing a Horse, he knew that God had made him for man to ride and trundle upon for his case and better speed, doth therefore at the first sight, according to the nature of him, give this name, which in 〈◊〉〈◊〉 signifieth a swift Runner. So seeing the Sheep, and know∣ing that God had made them to beare wooll to cloath and keep warm, he by and by calleth him the man clothier. An Asse he na∣meth the mase Porter, because he knew his nature was to carry mens burdens, &c. So for the Fowls, he seeing the Eagle to be the Prince and chief of Birds, giveth him a name of the noblenesse

of his nature: The Peacock he calleth a pround Bird, of that in∣ward property of pride which he knew to be in him: The Stork he calleth the gratefull, loving, or pitifull bird, for the dutifull care and kindnesse which he hath of his Damme. So for creeping things, he calleth the Serpent by the name of subtilnesse or deceivablenesse, which knowledge of his dangerous nature might have made him be∣ware and take heed of him: The Locust hath his name of going out in swarms: The Bee hath his name given him of his artificiall cun∣ning workmanship, with which God hath naturally indued him, in making his Combes of honey and waxe. By all which Adams great wisdome and insight into the nature of things is seen, because the name doth so fitly answer the nature of things. And thus much of the execution of the Decree concerning the denomination of Creatures.

Now we are come to the 〈◊〉〈◊〉 of this Writ, which is set down in these words, He found not a meet help for him: Touching which we may observe, that he returneth not the answer of this, that he had given meet names to all the Creatures, by which they should be called for ever. But letting this passe, he saith, that He could not finde a meet help for Man, which sheweth indeed that this was the most chief and principall end of the assembling the Creatures before him, that he might finde a help and fit companion for him, if any were; for not finding argueth a seeking, and seeking argueth a desire to have a companion like him, and that desire argueth a want, which want made him to seek diligently, but he could not finde; therefore here he returneth Non est inventus. This is then q.d. somewhat Adam found by search and seeking, namely, the divers natures and qualities of good Creatures which were made for his good: But yet because they were all bruitish and unreasonable, he refused them all to be his mate; for in Adam God had placed naturally, not only appetitus socii, sed etiam similitudinis, that is, to be one of his own kinde, nature, and disposition, but he found none as yet. This con∣fession of his want, doth argue there this conclusion of his desire to God, as Augustine saith, 〈◊〉〈◊〉 simile, non est simile; ergo Domine fac simile.

Vocavissetque Adam nominibus pecudem quamlibet, & volucrem Coeli, omnemque bestiam agri: non aderat Adamo auxilium commodum.* 1.216

* 1.217I Shewed that the Precept was directed to the Beasts and Fowl to come before man, Gods Lieutenant, whereby he was invested with ho∣nour and supremacie above the beasts, here Gods generation, in the 4. verse, is named by man: This verse standeth upon the execution and return of the Precept directed to man, which commande∣ment, as I told you, stood upon two parts, Seeing and Calling. The Hebrews, in their tongue call themselves not only men of spe∣culation, but also men of utterance and practise: adduxit, ut videret, & vocaret.

It is received as approved in divinity, that in Adam are two estates: First out of the fourth verse of this Chapter, that though God be Pater generationis, yet Adam is Pater generatorum, the father of the World, as in the 20. verse of the next Chapter, Hevah had her name for that she was Mater cunctorum viventium. * 1.218And secondly, hence they say he is called Pater contemplationis; for by the Divines, both ancient and new, there are in Adam two perfections, the one of Minde and Understanding, the other of his Will; the one is gratia gratis dats, the other is aceepta; the one concerneth his Wisdome, the other his Justice: Hence they gather his Wisdome, by the know∣ledge of natures to give apt names; and his Justice out of the last verse of the first Chapter. God bash made man righteous, but they have sought many inventions, saith the Wiseman Preach. 7. 29. that is, God made mans minde without corruption; in the beginning his will was free, his thoughts strait, his understanding without questi∣ons. The multitude of Quarists and Quomodists, of those that make doubts and questions, come from the Devill, who saith in the be∣ginning of the third Chapter cur praecepit vobis Deus, ut non comederi∣tis. * 1.219Tertulltan saith well, that the knowledge of man standeth either in scientiis mutis, as in contemplation, in videre: or in scientiis di∣sertis, that is, in utterance, in vocare; that is, as the School-men say, in the science of Reals and Nominals: For the first, which is to weigh in silence, Paul in 1 Cor. 13. 2. saith, There is a knowledge of 〈◊〉〈◊〉 and of Mysterie. Adam, as it were, induced with a propheticall spirit in the 23. verse, said that she was bone of his bone and flesh of his flesh, being before in an heavie sleep. There was in Adam a science of Mysteries, in that he was made in Gods Image, the 26. of the first Chapter; and by his obedience he knew the Mysterie of the tree of life, which was his erernall reward, as it is in the end of the 22. verse of the next Chapter: Now last for the knowledge of

* 1.220Philosophie, 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. * 1.221Great was the knowledge of Salomon, in natural Philosophie, who spake of the nature of Trees, of Beasts, and of Fowls, 1 Kings 4 33. * 1.222And 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, * 1.223Noah 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 know∣ledge of these three, Noah, Moses, and Salomon, was but ignorance: * 1.224Yet Adam was a greater Philosopher than those three: * 1.225For first Adam was created in wisdome, without corruption; their wisdome was bred in corruption, and the Heathen are destroyed in their own wis∣doms, 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: Adam had his without observation, non per discursivam scientiam sed intuitivam, for when he had beheld them he gave them names. Others got their wisdome by studie and tra∣vell, for in the multitude of wisdome is much grief, and he that increaseth knowledge, increaseth sorrow, saith the Wiseman in Preach. 1. 18. but Adam in Paradise had no grief: No one of them knew all things; but Adam knew all things, not only perfectly, but exactly: where∣upon Austin saith well, that Ignorantia est paena lapsi, non natura originis.

* 1.226Lastly, Adam is not only Pater but Magister viventium: God gave him wisdome, he learned it not. Doceo requireth a double Accusa∣tive 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. 〈◊〉〈◊〉, a man of good learning, gathereth out of the Greek Fathers, * 1.227that Adam was as a fountain of knowledge; * 1.228which came from him by tra∣dition 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: from Egypt it came to Greece, from thence to Italie, and so to us in this West corner of the World. * 1.229And 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, 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; which he could not have done unlesse he had looked into their natures; and the naming is allowed, for that God praiseth it, as it is in 2 Cor. 10. 18.

* 1.230Our names sometime, by unskilfulnesse, prove just contrarie, as Salomon named his sonne Rehoboam, a delighter, but he was a destroyer

of the People: * 1.231Elymas had his name aright, for he was a Sor∣cerer, Acts 13. 9. * 1.232Naomi, after she was in miserie, would no more be called Naomi, which is beautifull, but Marah, which is bitter, Ruth 1. 20.

* 1.233Secondly, From hence they gather the institution of Lologie, that is of speech, both in videre and nominare is great wisdome; in silence and speech is a wiseman known; the Greeks in logos doe ex∣presse both; 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, yet I am not so in know∣ledge. Apollos is said to be a man of knowledge, an eloquent man, Acts 18. 24.

* 1.234The original tongue by the names expresseth the natures, 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 lan∣guages, chap. 10. 25. yet * 1.235Peleg kept the originall. * 1.236Eusebius saith, the Greeks doe boast that their tongue never came from other but from it self: But quoth he, from whence have they α and ω, their first and last letters? have they them not from Aleph and Beth of the Hebrews: 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. * 1.237This tongue borroweth no∣thing from any other tongue, all tongues borrow from it; it is the most sufficient tongue: Fire and water in Greek have their original from the Hebrew. * 1.238All other tongues, saith he, are full of compo∣sition, this in simplicitie and majestie excelleth all other; for no tongue is so capable of trope and figure as is this, as they know well that have skill in the tongue: * 1.239And 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.

* 1.240Now for the naming, the names agree with the nature of the thing named. The ignorant man nameth a thing following not esse 〈◊〉〈◊〉, but scire suum, not the nature of the thing, but his own know∣ledge: But Adam as a man of exact wisdome giveth names accor∣ding to their nature, that have stood since the beginning, and shall stand so to the end of the world. * 1.241The nature of a thing is called the essence or the propertie; he gave a name according to the nature, not of the essence, but of the propertie. Gassanus, a learned man, saith a Creature of it self is nothing, but from God all things receive their essence. In Hebrew God is called the name, The name of God who can tell? saith Esay. * 1.242God hath two names, one qua est, which is of his essence incomprehensible; the other is qua c•…•…sa est, this is the name of his goodnesse, and so we may conceive him. All names man giveth is of the property; we say commonly this is the nature, scilicet, the propertie of a thing: * 1.243The knowledge of which pro∣perties is either sensible of outward things, or intelligible of inward qualities. The names of things after Adam were of properties sen∣sible,

as Esau was so called, for that he was red and rough with haire: Jacob was so called, for that at his birth he held Esau by the heel, his brothers supplanter, Genesis 25. And Peleg had his name aright, namely division. * 1.244But Adams names came from inward qualities, which he could perceive partly by the light of nature; wherein are to be considered three things, as you may see by 1 Kings 4. 29. * 1.245In Salomons wisdome was knowledge; * 1.246Secondly, intelligence or understan∣ding; * 1.247And thirdly, he had a large heart, even as the sand on the Sea shoare, that is, he was able to comprehend all things by the capacitie of his memory: 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. He could also see these inward qualities by the light of Grace: In lumine tuo vide∣bimus lumen, saith David, Psal. 36. 9. In thy light O Lord shall we see light. * 1.248The Fathers doe say, that lumen gratiae, is either per Deum or Angelos: This light of God came to men either by apparition, as to Noah, Moses, &c. or by revelation, which is inspired into us: By vision many saw this light, Wisd. 17. 6. and Gods knowledge slideth into our hearts. The other light we see is of Angells, by their vi∣sitation, as Gabriel visited Daniel and made him understand the visi∣on, Daniel 8. 16. Which visitation of Angels Adam had. * 1.249Beyond these there is lux gloriae, the light of glorie; Whereby Adam saw his reward in the Heavenly Paradise, by obedience; visio essentiae divinae, is the reward; 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 him that overcommeth shall be given a white stone, and in the stone a new name written, which no man knoweth but he that receiveth it; the name is reward and honour, Revel. 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. * 1.250The Glasses whereby God is seen in this world are of two sorts: the one is dark, the other bright: the one is dimme as the light through an horn: the other is a light through a Glasse. * 1.251We see God in this world as through a dimme light, Adam in Paradise in state of innocencie, as through a bright Glass, The Angels see him in heaven essentially. Our sight was from the earth, where is miserie: Adams from Paradise, where was grace. The Angels sight is in the heavenly Paradise, where glo∣rie beholdeth glorie. Our knowledge of God is inaenigmate, is as in a Riddle: The knowledge of God by Adam in Paradise was as through a clear Glasse: But the Angels in the heavens knew God face to face.

* 1.252Now of the object, and what was named by man: There were * 1.253six individuall names given by God himself; as the light God cal∣led day, a time active. Seconly, The darkness he named night, a time to recover strength called, lagela leagala. Thirdly, The firma∣ment he called heaven, from whence is the influence of the aire and the winde. Fourthly, The drie land he called earth. Fistly, The Sea,

which of its own nature would swell fifteen cubits above the high∣est hill, was altered by the name, from turning magim to jagim. Lastly, he called Man Adam that is, of the earth.

* 1.254Here Adam giveth names, first to the beasts that are serviceable; and then to the birds and fowls that flie in the Aire: * 1.255He at the first sight, without a Counsellor, gave apt names to every beast, to all the Cattell of the field, which are infinite; 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, for so the names of these doe sound in the Hebrew tongue. * 1.256Likewise he gave apt names unto the Birds, as the Eagle is a noble bird, for it preyeth not upon the bird that keepeth him warm all the night, nei∣ther doth he flie that way in the morning, that that bird flyeth: the Peacock is proud; the Stork is kinde; the Serpent a slider; the Ant bites the end of the Corn, that it should not grow, the Ant called a Gnawer; from the Elephant to the Ant did he give apt names. The Locusts of the swarms, the Bees of their government have their names. * 1.257So the virtues of naming are two, for the distin∣guishing of kinde and of propertie: So that the argument is good from the thing to the name, and from the name to the thing; accor∣ding 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.

* 1.258Briefly 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; and that he should not want a meet help, Wo∣man was taken out of man. Not finding implyeth a seeking, seeking a desiring, and desiring implyeth a want: * 1.259And that we doe want we desire, and that we desire we seek, and that we seek we shall finde. Adam, among the beasts, found not a meet help, yet he sought an help, which he desired because he wanted: Non invenit 〈◊〉〈◊〉 bestias ad∣jutorem 〈◊〉〈◊〉 sibi, yet did he behold the beasts; and the end of this contemplation is not fruitlesse; there is a curious contemplation: such was that of Hevah chap. 3. 6. The end of Mans contemplation in Paradise was in humility; and the end of the contemplation of the Beasts and Fowls here, you see is a supply of an help: For the first you doe see, Preach. 3. 10. that the travell of men is given them by God to humble them: David, in Psal. 8. 5. saith, Quid est 〈…〉〈…〉 memor es ejus Domine? When he hath considered the natures and beheld the beasts, and finding among them no meet help, then he desireth a supplie: And happie is the meditation when it 〈◊〉〈◊〉 〈◊〉〈◊〉 oratione, in prayer. * 1.260Among so many beasts no doubt he found some helpers, but they were mute, without conference, bruitish, without reason, all of them looking downward: 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, as the Horse to ride upon, the Sheep to cloath him, the Asse to bear his burthen; * 1.261But among them he found no meet help to be his mate; in

Adamo fuit appetitus socii & similitudinis, a helper according to his likenesse found he not: Totum hominis scientia Dei, saith a Father, the knowledge of God is only to be ascribed to man: yet some beasts draw neerer to the reason of man than other some; as the Fox neerer than the Asse, but in none of the beasts is the knowledge of God.

* 1.262But a fit help for comfort, for conference, for cohabitation, for procreation, for equalitie in each thing, found he not for man; There is none shall want his mate, saith the Prophet, Esay 34. 16. every bird hath his match: there is aequus and equa; of all beasts there is male and female, every beast had his match. They all had that man wanted; and therefore, for that man wanted that which all the beasts had, God, out of man, for man, made a meet help, ut salvum sit verbum suum; and Adam, as it were, confesseth, I want such a meet help, which I desire, which I have sought, which I cannot finde; and because I cannot finde such a help which I have sought, which I have desir'd, and which I want; therefore, O God of help, give unto me a helper meet for me: This expresseth Mans consent to have such an help. As God before regarded his person, provided him a place, gave him authoritie; so here he taketh care that he might have an help: And as before he received at Gods hand Pa∣radise to dwell in it: and by dominamini rule and sovereignty over the beasts and fowl: * 1.263So here man receiveth the last, not the least benefit at the hands of him, Mulierem gratiosam, a discreet Woman, a meet help: For he that wanteth an help, and desireth it of God, seeking for it, shall finde it; 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.

Quapropter injecit Jehova Deus, soporem altum in Adamum quo obdormivit. & desumpta una de costis ejus, inclusit carnem pro illa.* 1.264

* 1.265AFter God had in the 18. verse, as yee have seen, entred into his deliberation, and saw that it was not good for man to be alone, and therefore was moved in the 19. verse, not only to resolve to make him a help, but also caused man to take a survey of all his Creatures, to see whether there were any already made, which might fit his fan∣tasie. Now after man had made his confession, that he found a want, being in solitarinesse, but could not finde a fit supply; there∣fore in this verse insueth the narration of Gods workmanship in the Creation of woman.

In speaking of which, first it may seem a course strange and incre∣dible

to flesh and blood, and unsavorie to reason, that woman should be taken out of the side of man. But St. Augustine demandeth this question Cur magu mirabile sit ut è latere viri, quam ex utero faemina ho∣mo nasceretur. For if God had made this an ordinarie course of nature, that woman should alwaies & usually have been taken out of mans side, as now it is to take them out of the womb of the woman, then would that have been no lesse strange than this, and this course and birth of man would have been 〈◊〉〈◊〉 more wonderfull and incredible than that which is here spoken of. In respect of God therefore we must know it to be all one, as easie a thing, and of as litde labour for him to make a man of the side of man, 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.

* 1.266The second thing is, That the Woman is said to be made of one of his ribs, of which, if any seek a reason, this may serve for an an∣swer, Quia sit aliquid ipsius, for this is that which maketh the bond and knot of Matrimony sure and fast, when they consider and ac∣count themselves to be a very natural part one of another; and therefore St. Paul saith Ephes. 5. 28. they must love one another as their own flesh; for how could Adam choose but love her, being bone of his bone, and flesh of his flesh, seeing it is natural for man, not to hate his own flesh. 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: for all this is espe∣cially to commend unity between man and wife, because they be but one; and also between brethren and sisters, yea, and all the Posterity of Adam, because they all came of one. This all men should think, especially brethren, because we were hewed all out of one rock and digged out of one pit; therefore why should we be divi∣ded 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. This consideration then, must be a means to establish unity and peace among all men, especially between man wife and children, and their family.

* 1.267But another question may here be made, Why she was taken out of his side, rather when he was fast asleep than when he was awake, for it is sure, that God could as well have done it when he was awake, if some speciall purpose had not moved, in which it seemed best to him to have it thus.

* 1.268To answer this objection we may say, that men have sought out many inventions and devises: 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, and (say they) Quia agritudo & dolor est poena lapsi: therefore God would not, nay (say they) he could not in justice let them suffer in Paradise, so long as he continued holy: But it is sure, that if that only had been all the rea∣son, 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, though he had been awake and looked upon him; for if God had but su∣spended the act of sense for a time, which at the first he gave him, he should have had no grievous sense of pain on that part.

But indeed this rather may seem to be the reason, Because God in his work would have none seen or present with him. 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, and had somewhat to doe in the Creation of the Woman; therefore he would be alone, that he alone might be known to be the only maker of the Woman, and that he had no help or Coun∣sell in the framing of her: For the like cause God suffered the Di∣sciples to fall into a deep and heavy sleep in the garden, 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, as it was prophecied of him before, Ille Torcular calcavit solus. So Almighty God purposing to have all the glory of the whole World alone, and that Adam might not challenge any jot thereof, therefore without his counsell, help, or consent, he would doe it while Adam was fast asleep; 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, 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.

* 1.269If any ask, Why she was taken out of his side, which is the middle part of mans body, and not out of his head or foot? * 1.270This answer may stand with good reason, That she was not taken out of his head or shoulder Ne insolesceret foemina, that is, lest affecting a superiority over the Man she should take upon her arrogancie to be the top of his head or to ride over his shoulders: If any doe so, let them know, that it is not the Womans part nor place to exalt herself so high. On the o∣ther 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: If any so use their wives, let them know, God made them not to so base and contemptible offices, but would have good and vertuous women to be set next themselves as their matches in all dutie and love; for God hath made her of his side that she might be collateralis, that is, be thought worthy to stand, and sit, and lye by his side; 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 de∣fence, as their protector, than to sit above his shoulder as Lord and superior over him. 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, and not a weakning and decayiug of their estates and strength, as many doe. And as they learn this of the nature of their matter, so they must learn to avoid one thing, which is the bone of which they were made, namely, they must not be crooked and per∣verse and 〈◊〉〈◊〉 bones to their husbands heart, for such wives, saith Salomon, are not bones to help us, but putredo in ossibus, and a grief to their heart. Now we may consider that of this matter God made him not many wives, not two wives, yea not more than only one, which condemneth 〈◊〉〈◊〉 for many reasons and respects: for many inconveniences and griefs come to the man and the family, where more than one hath been, it was the cause & occasion of strife and brawls, as we may see in the example of Elkana his two wives 1 Sam. 1. 5. 7. 8. for they did not only vexe one another, but both of them were a vexation to him. The like example we have in Sara and Agar, so ill did they agree under one man, that one house was not able to hold them; wherefore Gods ordinance is (who know∣eth what is best for us) that one man shall have but one only wife.

A word now of the supplement; for it is said that God taking out a rib made a wound, and healed it up again, and made flesh to be the supplement thereof: By which we 〈◊〉〈◊〉 becanse Woman is the weaker vessel, therefore God would have her to have some of the Mans strength, and lest the man should be too strong and rigorous, he hath imparted some of the Womans weaknesse to him: Which must teach man and wife to know that God hath made them so that they should bear one with anothers infirmities. And there is nothing which doth more make void the bond of love and unity, which God hath so strongly confirmed, between man and wife, as this one thing, that the one doth not bear with the others infirmities and imperfections.

Extruxitque Jehova Deus ex costa illa, quam sumpserat de Adamo, mulierem: eamque adduxit ad Adamum.* 1.271

* 1.272IN these words, according to our last division, are con∣teined the manner and fashion of her Creation, which is here said to be after the manner and form of a building, and also the end why she was made, namely, that she might be brought to man and gi∣ven him for his help. 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; which course of wisdome we doe see

God doth here take and observe; for having taken the rib out of the mans side, as the meetest matter to build this beautifull matter for man, now all things being in a readinesse and nothing wanting, he proceedeth without delay to the framing and perfecting of this work of Woman: Touching which, we must know that it is not Moses purpose in this place to treat of the making of the Womans soul, but only of the frame of the body; for he had before, in the 7. verse of this Chapter, sufficiently and fully performed that nar∣ration, shewing, that God having made the body of Man and Wo∣man, then he breathed into them the breath of life, and made them, both alike, living souls, which confoundeth that prophane & shame∣lesse objection of irreligious men, which (whether in jeast or in good earnest I know not) have said that Women have no souls, because in this verse Moses speaketh not, but only of the frame of her body. To falsifie and disprove which saying, ye shall hear Rebecca say, Gen. 27. 46. Taedet animam meam vitae meae: And the Virgin Mary will con∣fesse 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, but of God, the Creator, as Adam had, for it is veri∣fied of both, Quod Deus creavit Marem & Foeminam, as he had made both alike: so did he both parts of soul and body, in both alike. Touching the body of the Woman, we must know, that though God might truly have been called the Creator of Woman, as be∣fore, yet Moses chooseth rather to call him the builder of Woman, which stile and title is also given to God in Heb. 3. 4. who is said to frame and build all things; and the reason why he altereth the phrase is, because the word Create signifieth the making a thing of nothing; but she was made of something, namely of his rib. And also God useth this phrase, comparing himself to a Carpenter and the Wo∣man to an house, because he did purpose to make Woman, as it were, his storehouse, in which he had layed up all the race of Man∣kinde, which should thereafter come out of her wombe to replenish the Earth, for she was the rock and vault out of which we were digged, Esay 51. 1. Out of this house, here builded, came all Men and Women whatsoever, both fair & foul, strong and weak, rich and poor, Regum turraes pauperum tabernae; yea out of this house came all the houses and Families of the World, both Domus Jacobi, that is Gods house and his Church, and Domus Judeae, that is the Kings house and the Families of all Common-wealths. When this was builded God laid in her the foundation and hope of all these buildings both pri∣vate and publique; therefore God in the Scriptures of Kingdoms and Common-wealths, doth compare them to Women Ezech. 23. 4. For under the persons of Aheth and Aholiah are represented the two Kingdoms of Samaria and Jerusalem. So in Revel. 12. 4. and Revel. 19. 2. in this Sex God setteth out all Churches and Religi∣ons, comparing the true Church to a Woman in travail, and the Antichristian Church to the proud Whore of Babilon, To shew that all Common-Wealths and Churches, both good and bad came out

of Woman-hood, which is here reared and builded in this place, the lesson which Women may learn out of this, is to know and consider that God hath therefore builded them to be as houses, that they might build up houses in the World, and that not only in their own private houses, by good huswisery and diligence, but also Gods hou∣ses, by beinging up their Children in the fear of God and true God∣linosse; and to this end she is builded as a house that she might be in the house, and not gad abroad to allure others to the liking of her person, because such, saith Salomon, doe pull down their houses, Prov. 〈◊〉〈◊〉 But as snails (for so St. Paul remeth a Woman by the name of a Snaile Domi portans, 1 Tim, to shew that if she will build up a house as God builded her, she must not be a wanderer abroad, but a keeper and a feer to the house within.

Now we are come to the last point of this verse; In which is shewed that the end why God builded Woman, was, that she might be brought and joyned in marriage to the Man: Here then is the first beginning and bringing together, and Adam might have said as the Church said of his spouse, Cant. 3. 1. Quasivi & non inveni: But now the time of her Creation being come and fulfilled, he might say as the Church did after. Tandem inveni quam dilexit anima mea, though all his seeking in the world among the bruitish Crea∣tures, could finde none meet for him, yet now in Gods hands he findeth one without seeking: In which we see the fruit of Gods Adduxit, for he recompenceth it here with his Reduxit, rendring a thing 〈◊〉〈◊〉 better and more excellent than that he took away from him, if we can be content patiently to blesse God with Job, when he taketh away that we have, though it be as neer and deer to us as our ribs; yet at last God can come again and render three fold, yea an bundred fold, Job 42. 10. If he wounds Adams side, he will make it whol again. If he suffer God to take from him Costa informis, he will bring to him Evam formatam & formosam to make him amends. In this word Adduxit is generally included, he would not put them together without regard, as he did the bruitish and 〈◊〉〈◊〉 Creatures, but doth solemnly, as it were, bring her by the hand to Adam, and deliver her into his hands, as having a most 〈◊〉〈◊〉 and honourable regard and care of them; By which we see that God cannot abide such bruitish comming together, and conversing one with another, as the Horses doe seeing their Mate, according to his kinde, knowing her, never stayeth till she be brought, but will 〈◊〉〈◊〉 in the rage of his 〈◊〉〈◊〉 lust unto her: But saith Esay, chap. 5. Man ought not so to demean himself; for though Adam (no doubt) knew the Woman to be his only Mate, yet he joyneth not himself unto her, untill God both bringeth and giveth her unto him.

By which we see another honour and speciall favour, which God 〈◊〉〈◊〉 Mankinde above all other Creatures, namely, himself in his own person to make the match and bring them both together in marriage that all may know that it is a state most holy and ho∣nourable by his own ordinance; for it hath not been seen or heard

among all other Creatures, that such a Solemnity and grave Ceremo∣ny was used, at the meeting of any but only of the man and woman; we may gather by Christs interpretation, Matth. 19. 6. In this word Adduxit is understood Gods conjunxit, his coupling and joyning them together in marriage; for we see the woman first taketh God by the hand religiously, before she taketh Adam by the hand; for unless wo∣men do first dutifully and devoutly resign themselves over into Gods hands, to be disposed and ruled at his will and pleasure, they can ne∣ver be joyned most holily in marriage, to the building up of their own house in the Common-wealth nor of Gods house in the Church; that is, if we doe dispose our selves at our own wills & pleasures, being led to our choice, not by Gods hand our heavenly Father, and by his Deputies our Parents on earth, which now must bring and give us in marriage. Let us know that such matches and marriages, are neither allowable in the sight of God, nor honorable in the sight of men, and therefore shall not be comfortable but hurtfull to our selves.

Wherefore to conclude this, we gather that it is not sufficient that there should be consent of both parties together only, unless they be brought together before God in holinesse, and by the Parents which have this right made over to them to bring together:

Tum dixit Adam, hac demum vice adest os ex ossibus meis, & caro ex carne mea: haec vocabitur vira, èo quòd haec ex viro desumpta est.* 1.273

* 1.274THe Prophet having ended the historie of womans creation before, and shewed Gods bringing them together and joyning them in marriage. Now in these words he goeth forward and sheweth what liking he had of her, and also what name and title he gave unto her, for so in his speech we are to consider his affection, and her name which is here expressed before in the 19. and 20. verses: We have seen that Adam seeking and searching among all the Creatures of God, could finde no meet help or Companion for him, for he saw only muta, bruta & versuta, that is, brutish things without reason, speech, or any other resemblance or likeness to him. But now he awaking suddenly out of sleep, and but one only creature being brought to him, he, at the first sight perceiving her both in nature, body, and minde, to be most like unto him, seemeth with the joy of a Bridegroom to say, why; this is mine own self, one, even after my heart and desires, even ano∣ther new Adam, saving for the sex. This may seem to be his con∣fession at the first sight, when he had found her: In which confession is expressed his joy and affection towards her, as it may appear in

the emphasis of this word jam nunc, for so we shall see it often in the Scriptures, for a note of some joy or gladness conceived within. So it is Gen. 29. 32. Now my husband will love me likewise, 35. verse, Now I will praise the Lord, &c. In which words Leah sheweth her joyfull affection at the birth of Juda and Levi, besides, the utterance of the words doe argue her rejoysing; for we may observe in the former verse, that whereas, not his placing and pleasu in Paradise, not the presence or enjoying of the Tree of life, nor any else, which he saw there, could make him open his lipps to talk of it, as not being much moved or delighted with them; yet now, as soon as ever he seeth and enjoyeth her presence and person, he could not contein, but breaketh out into this triumph of joy and love, as who should say, I doe not esteem and take any such love or comfort in the plea∣sures or treasures of Paradise, nor in the Lordship of the Creatures, nor in the possession of the whole earth, nor all that is therein, as now I doe in the presence and possession of this Woman, which God in singular love and of his speciall grace hath given to me. In which he teacheth us nothing else, but that which Salomon saith of a good and virtuous wife, Pro. 19. 14. riches, lands, and possessions may men give us, or may fall to us by inheritance, sed mulier intelligens est de∣num dei. q.d. she is farre more precious than all things, and most worthy to be esteemed, which we see is most plainly found in Adam in this place, who could not be drawn to such a joyfull speech untill now: Because all the things in Paradise were small joy or comfort to him, so long as he was in solitariness and wanted the companion of his life. If we look into the nature of these words (〈◊〉〈◊〉 and bone) we shall see that by them are fitly expressed the two ends for which woman was made; for by this phrase he signifieth, that if she was of him, of the substance of his flesh and bone, so was she made for him to be as helpfull and as necessarie for his good, as his flesh and bone.

The bones of men (as we know) are the strength and props to up∣hold the body, so should there be an ability and strength in the wo∣man, to help and sustain the man and his 〈◊〉〈◊〉.

And as this is the help of society, so as she is flesh, she is as good a help and means to beare children to the man, which is said to arise out of the nature of the flesh, John 1. 13. for all Adams sonnes are born after the will of the flesh; and to this end God hath placed delight and pleasure in the flesh, which is called the 〈◊〉〈◊〉 of the flesh, John 1. 16. So that the end of the womans creation 〈…〉〈…〉 & ad problem.

And thus much of the speech, as it 〈◊〉〈◊〉 her denomination, in which we may see, that God doth not give him the honor only to give names to other Creatures, which were made to be his servants, but also he giveth him leave to impose a name to his wife, which is af∣ter a sort equal to himself. In which denomination he doth commu∣nicate and impart his own name unto her, and would have her to wear a part of his own name, by which she may be known to be his

own; which custome we see is yet 〈◊〉〈◊〉, and continued amongst the children of Adam; yea, even amongst the heathen, whose saying was to them whom they vowed to make their wife, ubi ega sum Caius tu eris Caia, that is, thou shalt be intituled and endowed first with mine owne name: So we see that after the Wedding, in which the wife is brought and given to the man, her name is for ever eclipsed, as our Law saith, and she must shine by her husbands name; and the giving this name to her, doth not only argue a propriety and right in her, but also a sovereignty and power over her as her head, which al∣so is manifested in this, that she was not only made ex eo, sed propter eum: she was not only brought ad eum, but also had her name de eo, which four prepositions, propter, ad, ex, & de are four strong argu∣ments to prove her subjection. Again we see that Adam giveth her not every name by which he was called: But his speciall and chiefest names is Ish, out of which the name Ishah, which is woman. This his name Ish, is a name of dignitie and honour, which (as some say) is ta∣ken for the word Jashah, which signifieth he is the Monarch and on∣ly Ruler of all Gods Creatures: wherefore if Adam was preferred to this title of honour to be a King, then he will impart it to his wife, and make her as Queen and Empress with him.

We may read in the Scripture this note of difference touching his names being diversly applied; for Ben Ish, which is filius hominis, is spoken in honor of those that are the best and excellent men. But Ben Adam, which is fillius Adam implieth the common and basest, for Adam is a name of humility, to put him in minde of the matter he was made of; but Ish is a name of nobility, to shew him Gods mer∣cy in exalting him on earth. But we shall best conceive what Adam meant in naming her thus, by the reason which he rendred by calling her so, Quia sumpta erat ex viro, which is, as if he had said, this is the cause why I would have her called so, because in this name all may see the wonderfull work of God in making her so: and that all may know I love thee as my self, therefore this shall be thy name.

To conclude concerning this name, we must note that the woman hath threee names in the Scripture as well as man. The first is the ge∣nerall name in respect of the Sex, Gen. 1. 27. by which they are called male and female, which is given as he is the Stock, and she is the Storehouse of all mankinde. The second is Adams matter and Eves mold, which in him is the name of his, and in her is the name of her fruitfulness, that she is the mother of all living Creatures. The third is the honorable name given in marriage, which is Ish and Ishah man and woman, which signifieth the dignity to which God exalted them both. And this may suffice of their names:

Idcirco relicturus est vir patrem suum & matrem suam: & ad hae∣rebit uxori suae, erúntque in carnem unam.* 1.275

* 1.276IN these words, God the Author of matrimony setteth out a Law and Statute to all the posterity of Adam, to observe concerning the matter of marriage, and Adam is here instead of the Clerk to proclaim it unto all; which Ordinance of al∣mighty God, our Saviour Christ in Matth. 19. 4. sheweth and avoucheth to be the only pattern and plat-forme for all married men for ever to look unto; (for saith he) this is the originall Canon and the Rule to be observed utrum ab initio fuit sic. And if we mark the contents of this Rule, we shall per∣ceive that it is Gods will, that the conjunction of man and wife shall be so neer and dear, and the knot of 〈◊〉〈◊〉 so surely knit, that rather they should dissolve and break asunder all knots of frendship and bonds of propinquity, than either wilfully to untie, or violently to break it asunder by separation or divorce, after the knot and co∣venant be once lawfully and solemnly made before God and his Church.

So that this is made a perpetuall Law, not for Adam only and spe∣cially, but for all Adam's posterity in generall.

For we see that it respecteth not so much Adam as us, which fol∣low him, because God doth not direct his speech in the second per∣son, as saying, thou shalt, &c. But indifferently to all mankinde as is more apparent thus, because Adam and Eve cannot be said to have left father and mother, therefore it properly concerneth them, which afterwards should have father & mother, as all his sonnes and posterity had: we see then there are two parts of this Law here set down; the one is, that married folks shall leave all other; the other is, that they shall cleave fast and inseparably each to other: the bond and chain of naturall affection, which bindeth fast the parents and children, is wonderfull strong and neer, and therefore the heathen doe call it vin∣culum Adamantinum, an Adamant chain, more strong than Iron, we see this love and naturall affection is very great and forcible, even in dumb creatures, which are led thereto only by the instinct of na∣ture, 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 af∣fection being so great and strong, God saith, that he would have mar∣ried folks rather violate and break that, then break this bond where∣with man and wife is united, and tied together, not that God would simply tollerate and alow any breach of duty between parents and children, but only in respect of cleaving to his wife, and the wife to

her husband, wherefore we must know and beware that we doe not think it lawfull for us, being once married, so to forsake our parents which brought us forth, and bred us up, as to set light by them, and not to regard them as many unnaturall children doe under this pre∣tence, for to take away that savage and brutish disobedience, Quod hoc non extinguit affectionem sed ordinat, This freeth us not from our duty which Gods Law and the Law of nature bindeth us unto, but it teach∣eth us how to dispose it aright, that is, how to cleave to our parents in duty as we 〈◊〉〈◊〉, and how to be united to our wives in love as we ought also: By this then appeareth that it is Gods will that the link of love between married folks, should exceed in strength and measure, if it be possible, even the naturall bond of love and affection that is between parents and their children; and there may be rendred suf∣ficient reason why it ought so to be; first because his wife was made of the very true and reall flesh and bone indeed, but children doe come only of the seed of the fathers and blood of their mothers, so that it may truely be said that the wife is flesh of his flesh, and bone of his bone, but their children are only flesh and bone of his seed and blood. Again children are only the fruit of their loyns which is far∣ther from the heart than the wife which is of the ribs which is most neer and therefore most deer to the heart. Lastly, because men doe love their children tanquam aliquid sui, but they love their wives tanquam semetipsum, Ephes. 5. 28. Seeing therefore self love is the greatest and most perfect love, we conclude also that that marriage love must be neerest and most like it, by the ordinance of God; for our use this doth seem to give us a caveat, touching the evill and shamefull divorce and separation of man and wife, which are too rife now a daies, for if so be that Gods knot of marriage, should be so surely knit, that it must not be broken, for our deer parents sake, but of the two, choose rather to forsake them; then no doubt it is not his will that for every sleight and trifling cause and occasion they should sue divorces, and forsake one another, for this is the divinity which our Saviour Christ doth gather out of this place, Mark 10. 4. And thus much of the first part.

Now touching the other part of the position, we are to consider two points: first, the union and conjunction of their hearts in love, which is called their cleaving together: The other is the union and combination of their bodies, expressed in these words, they shall be both one flesh; the first is called of some conjunctio mentis, the other is copulatio carnis, both which are ordeined of God as holy and good, for the first we see that this unity of minde by unfeined love and af∣fection is called vinculum perfectionis, Colos. 3. 14. So that this spiri∣tuall love is the best glue to make them cleave together without se∣paration.

For so indeed this word signifieth glue, or a kinde of glueing and sodering together, wherefore as two things are by glue or soder united and made but one, so by love ought man and wife, which sheweth, amor conjugalis must be reciprocus, respecting and ta∣king

hold of both sides alike as glue doth.

There must be amare & Redamare amorem impendere & rependere, for if love be not mutuall, if it cleave fast but to one side, they can∣not live together as one, but needs must fall asunder as we may often see, and to make this glue hold fast for ever, it is requisite that it be tempered with the knowledge of God, that it may be a religious love, for carnall love is vinculum Ethnicorum; but godly love is vinculum Christianorum: Salomon cleaved to many wives, but because it was not in a holy and religious love, therefore they made him not cleave to God, but caused sinne to cleave fast to his soul: And thus much of the eternall cleaving together in affection.

Now for the other which is carnall and externall, it is that combina∣tion which God saith, maketh two but one flesh, and that not only in that honourable estate of an undefiled bed, but also in that wicked and filthy conjunction of harlots, as it is 1 Cor. 6. 16. For they which converse with harlots are said to make themselves one with them.

For marriage we may say in some sense, it is begun in the spirit and doth end in the flesh.

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. First, he calleth it due benevolence, due in regard of the right, which the one may lawfully challenge at the o∣thers hands, benevolence, 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; for which cause, he saith, that neither partie hath potestatem sui corporis, but one hath right and interest in the other. Now of this union man and woman becommeth but one flesh, and, as it were, members of one anothers body, and not only so, but of this conjunction of them two cometh, by Gods bles∣sing, one flesh, that is, the fruit of children, which proceedeth from them both, and so an unity of the the flesh in the body born, is the fruit of their two bodies so united, as Leah saith, Gen. 30. 20. is very effectuall to be another link of love, to binde man and wife more neer together, for which cause children are called pignora amoris; This then (to conclude) is the cut-throat of polygamie and adultery, of po∣lygamie, because God saith, they two shall be one flesh; therefore more than two in the conjunction is intollerable; of adultery it is the overthrow, because he will have two by this combination to be but one body, wherefore it is an abhomination and monster of nature, for one man to be two bodies, for he which joyneth himself to a harlot, thereby made one body with her, 1 Cor. 6. 16. And here we see that he is also one body with his wife, and so Gods ordinance is perverted, who would have two but one body, but these leachers doe make their one bodies become two.

De septem versiculis, a versu 18. usque ad finem 24. qui de Ma∣trimonio, Viro & Foeminâ agunt.

* 1.277FOr that our Saviour Jesus Christ, in Matthew 19. where the question of divorcement is propoun∣ded, alledgeth 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; for indeed this bond may not be bro∣ken at mans pleasure. Hence we learn discipline for the framing of our Judgements, That Marriage inviolable is the ordinance of God: And again, Hence we learn the duties of Marriage to be na∣tural for the begetting of Children, and civil for mutuall help in houshold and civil affairs. 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 je∣sting or wantonnesse, which are things uncomly, Ephes. 5. 4. But their Marriage should be moderate, without excesse of lust, because God sought an holy and Godly seed, Malachie 2. 15. And therefore God or∣dained but one wife, and that each should sanctifie other; 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.

As for the speciall institution of Marriage here, in regard of the time and place, It was instituted in time of Innocencie in Paradise; which state of Marriage is not only a thing tolerable, or a thing alowable, as a thing indifferent, or commendable in some alone; 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. * 1.278Now there are seven honors of Marriage, * 1.279The first is of necessitie; for that since Adams fall the disease of incontinencie is common to all sorts of men; therefore Marriage is offered to all sorts of men without respect. * 1.280The second honour is of antiquitie, which was the next instituted to the Law of obedience, Lex Matrimonii est ipsa lege antiquior. * 1.281The third honor, as the Schoolmen call it, is of causalitie, see Exod. 12. 20. * 1.282The fourth and fift honors are out of the place in Paradise, in the presence of Heavenly Angels, * 1.283and out of the time in time of In∣nocencie. * 1.284The sixth honor which maketh Marriage most hono∣rable, 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 his adduxit he brought her to the Man; and by his conjunxit, whom God hath joyned; and by Gods benedixit, in the 1. chap. 28. and God blessed them * 1.285The 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.

Thirdly, in respect of the persons of Adam and Eve, it was good for Adam to have a wife; 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, as were Saint Adam, and Saint Eve in the estate of their innocencie & integrity, yet were they married. 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: it is ho∣norable in all, it is not intollerable in some. Hebr. 13. 4. 1 Cor. 4. 1. this may be restrained in some sorts of men, not to be condemned in any; for Marriage, which is honourable in all men, dishonoureth no man. Thus much for the framing of our Judgments.

Now of the practise, which we will divide into the precedents before Marriage, the duties in Marriage, and the dissolution of Mar∣riage.

* 1.286First touching the precedents; we are not to enter into it unad∣visedly, but with deliberation; and to seek with Adam for a meet help, which if we cannot finde, then to commit our selves to God; which we may gather out of Gods speeches, who said faciamus and not siat: And again Adam slept while she was framed by God.

* 1.287This deliberation is generall; 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. Good is not taken there (as I told you heretofore) for oppo∣site to evill, but to inconvenient; and the good of convenience, is ga∣thered by the circumstance against both the extremes: the one is the forbidding to marry, 1 Tim. 4. 3. The other extreme is, 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 as it is in the Preacher 3. 5. there is a time to embraee, and a time to be farre off from embracing. I suppose saith Paul 1. Cor. 7. 26. it is good to be single for the present necessitie, in time of affliction. Yet in Malachi 2. 14. the Prophet calleth the wife uxor faederis, the wife of thy covenant, from whom at no time thou must goe to cleave to another; but as thou must continue in obedience to God during thy life, Psalm 146. 2. so thou must cleave to thy wife so long as you both shall live: It is not trouble that must break the bond of marriage: It is not age nor sickness must part them. Rebekah when Isaac was old provided meat for him such as he loved: she forsook not Isaac in his age: 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. At touching the circumstance of the persons: there are some that cannot be married, saith Christ, Matthew 19. 12. for some, faith he, are chaste from their Mothers bellie; who are, say the Fathers, borne chaste by some incurable disease and are unable to marrie; and

there be some that be made chaste by men, such as are gelded and cut; and some are chaste which have made themselves chaste for the Kingdome of Heaven, that is, to whom God hath given th∣gift of continencie and 〈◊〉〈◊〉, as Paul expoundeth it, 1 Cor. 7. 7. yet as Paul speaketh in the 28. verse, If thou take a wife, thou sennest not; If a Virgin marrie she sinneth not: such as are married have trouble in the flesh, as wordly cares of their Children and of their Families, they are troublea with a prick in the flesh.

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: There be those that seek their own, and regard not that is Christs, Philip. 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, but he that giveth her not to marriage doth better, for that through mans 〈◊〉〈◊〉, not by gods institution, Marriage bringeth cares and troubles: 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; and by good deliberation, If I can 〈◊〉〈◊〉, it is good to be alone, If I cannot, to avoid fornication, it is good to 〈◊〉〈◊〉.

But, if we doe conclude with Moses, It is not good to be alone, it is good to marrie: We must then, not resolve to be as a dog, as it is in Deut. 23. 18. God commandeth, not to bring the hire of a whore, nor the price of a dog, that is, an Whoremonger into the house of the Lord. We must resolve to follow Adams example, who had but one wife; not of wicked Lamech, who took two wives, chap. 4. 19. and brought in Polygamic first, who brake the institution of Para∣dise, that they two should be one flesh: And if any might have had Poly∣gamie, Adam might above any; But yet God took out of Adam but one rib, brought unto Adam but one Eve, that they two might be one flesh; and better and more holy was it to have one than manie wives. Two wives are an impediment to unitie, it breedeth much dissention in the house, and disquiet to the husband, as I shewed you in the exam∣ple of Hannah and Peninnah, the two wives of Elkanah, 1 Sam. 1. 7. and it breedeth dissention between the seed 〈◊〉〈◊〉 them two: 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.

* 1.288Now touching our particular deliberation, 〈◊〉〈◊〉 we must have but one, to consider what persons are meer, and what 〈◊〉〈◊〉 meet, this is for our choice and our refusall. First, we are to seek a meet match, and if we cannot finde such an one, then we are to pray for one at the hands of God, not to say, I will make to may self a meet help, not to perswade in himself, to be any such abilitie; but recom∣mending

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, for such wives shall be as snares to their husbands; Saul he gave his daughter Micholl to deceive David, 1 Sam. 18. 21. Adam, the father of Mankinde, 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 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: Jacob answered, because the Lord thy God brought it to my hand. And if we trust in the Lord, he will bring a wife into our hand, as he did here into Adams hand.

* 1.289And by the course of these seven verses, exception is taken to three sorts of Marriages.

* 1.290First, Against the matching with Infidels, For that Marriage was instituted, not only for the Oeconomicall estate and strength of houshold; but for the Church, for the Ecclesiasticall union. Se∣condly, The wife must be an help to make us cleave to God with∣out separation. Thirdly, She must be like unto him in the best part of his likenesse, wherin he is like unto God, that is, in holinesse and righteousnesse of life. 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. These reasons make such Mar∣riages to be excepted; for that wives that are without virtue, and the fear of God, are hindrances to Man, whom God will not bring to Man; wherefore Paul saith, Let every one marry, tantum in domino, only in the Lord: So that Heathen and prophane Marriages are ex∣cluded, and wantonnesse is excluded; such was that of Sampson to Dalilah in Judges 16. 4.

* 1.291Secondly, All incestious Marriages are excepted: For, say the Fathers, when God made Eve, he made her not of the loynes or seed of Man, not by any mixture of his blood naturally, but she was made of a rib, of a bone, artificially. We are to forsake Father or Mother, or any of our kinne, where there is any mixture of blood, to cleave to our Wife, so that we must not marry with our parents, or our kinred: God himself saith in his Law These be unlawfull Marriages, and are forbidden in Leviticus 18. 5. touching consan∣guinity; in the 11. touching affinity: There was no affinity between Adam and Eve, neither any consanguinity: and as it is in Leviticus 18. 9. We must not marrie with the daughter of our Father or of our Mother, whether she be borne at home or without, whether she be lawfully or unlawfully begotten, and this must be a 〈◊〉〈◊〉 Law to all the Na∣tions of the Earth.

* 1.292The third sort of Marriages that are excepted follow. She that was Adams wife, was taken out of Adams side, was Adams ribbe:

So that those Marriages, on the contrary side, that are conjoyned with those that have been joyned with other men, I mean in Adul∣terie, 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, or by contract, is not to be permitted. These three sorts of Matches are unfit.

* 1.293Now for the directing of our choise. * 1.2943There 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. For the second, She had profit in adjutorem, in that she was a meet help, her matter for strength, was of a bone. And for the third, She had virtue, in that Deus adduxit. The solder must be tempered of all these toge∣ther, for the direction of our choise out of Boaz choise, who took Ruth to be his wife. Why? Not only because she was beautifull, or because she might be an help unto him in his age, but because all the Citie knew that she was a virtuous woman, Ruth 3. 11. for he knew that favour is deceitfull, and beauty is vanitie, Mulier autem ti∣mens Dominum ipsa laudabitur, as it is in Prov. 31. 30. where a great Dowrie, or a womans beautie is the glue of this bond, there the glue will goe asunder, if wealth decay and beauty perish; and some∣times riches take the wings of an Eagle and flie away: It is virtue that maketh man and wife cleave faster together. Next to virtue and the fear of God, we must choose a woman of like disposition unto us, 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 foolish∣nesse of her husband; she saved the life and preserved the wealth of Naball from utter destruction: Abigall, that was wife and gentle, by her discretion, did agree well with Naball, who was foolish and a Churl: and 〈◊〉〈◊〉 a gratious and modest woman attaineth honor, Prov. 11. 16. She openeth her mouth with wisdome, and the Law of grace is in her tongue, Prov. 31. 26. And thirdly, as she is builded by God, so she must be such a one as will build up her husband; for 〈◊〉〈◊〉 Salomon, in Prov. 14. 1. A wise woman buildeth her house, but the foolish destroyeth it with her own hands: This property here that I mean, is that she should be a good Houswife, as we call her, such a one as overseeth the wayes of her houshold, and eateth not the bread of idlenesse, Prov. 31. 27. they should be as a snail still at home: And Paul in 1 Tim. 5. 13. biddeth us to refuse such women as be wanton, idle, goers about from house to house, pratlers, and busie-bodies: 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, and her daughters as Ivorie Palaces, Psal. 144. 12. She must both preserve and enlarge her husbands wealth; for if she be like the Merchants ship, she will bring her food from far, Prov. 31. 14. She considereth also a field and getteth it: 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.

Thirdly, When such a partie as we have spoken of is found, we must not like Horses, ranne after them neighing, as Jeremie speaketh: nor we must not assumere nobis uxores; we must not take wives our selves for our selves; but we must take her that shall be given unto us, God here brought Eve and gave her unto Adam: * 1.295which autho∣rity and prerogative God giveth 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. 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, but even Ishmaell, that was ungratious, was content with the wife his mother had ordained for him: So that in Marriage nothing must be done without the consent of the Parents. Though Sampson were fervently in love with the woman he saw in Timnah, which was a Philistine, yet he came to his father and mother saying, I have seen a woman in Timnah, of the daughter of the Philistines, 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: And in 2 Sam. 13. 13. Tamar answereth Amnon, Defloure me not, speak to the King my Father for me, and he will not deny me unto thee. As there must be no giving nor taking in Marriage without Gods consent, I mean, the Israelites might not take wives among the Idolatrous Heathen; 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; so must there be no marriage without the Parents and friends consent, the Law is in the 22. of Exodus 16, and 17. verses, That if a Man entice a Maid that is not betrothed, and 〈◊〉〈◊〉 with her, he shall endow her, and take her to his wife: Yet if her fa∣ther refuse to give her to him, there was no marriage; but he should pay her money, according to the Dowry of Virgins. * 1.296Secondly, In re∣spect of their own consent, The consent of the Woman is required. 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 per∣force, but lead her willingly; she was brought to him with joy and glad∣nesse, as it is in Psal. 45. the 15. verse. 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: The consent of such maketh not a match, for tales non adduxit Deus, such God bringeth not together. Yet if a Christian man have a wife that beleeveth not, if she be content to dwell with him, let him not forsake her, for the unbeleeving wife is sancti∣fied by the husband, their Children are holy, which else were unclean, 1 Cor. 7. 14. This is for their consent.

* 1.297After the Parents and parties themselves have given their con∣sent, then commeth the contract, the affiance, and the espousals between them, before the face of God; for as soon as God had brought Eve unto Adam, he said now, in this present time, She is bone of my bones, she is my lawfull wife; which you may see in the law of Nature, for in chap. 19. 14. Lot called them, his sonnes in Law that should have married his daughters, after they were betrothed unto them; if she be not betrothed she is called a Maid, Exodus 22. 16. and after she is betrothed to an husband, she is his wife: 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 mar∣ried to her, as may appear by the 1. of Matthew 18. for Marie and Joseph were even then Man and Wife before God; and there∣fore the Fathers say well, that contractus facit consensum animo∣rum.

* 1.298Next to the Contract, is the Solemnity: As in the Marriage of Adam and Eve, it was solemnized before the glorious companie of heavenly Angells, God himself, as the Priest, joyned them toge∣ther; 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; she first took God by the hand, and then Adam by the hand. 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 after this, they be Man and Wife before God and before Man: Then followeth Gods blessing of them in chap. 1. 28. God blessed them, and God said unto them, increase and multiply, and fill the Earth. And the last point is of the unity; By this union they are become one flesh, and carnall conjunction is permitted them: 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; nor the Husband bath not power over his own body, but his wife, 1 Corinth. 7. 4. The Gentils are inheritors of the same body with the Jews, and the partakers of the same promise in Christ by the Gospell, the third to the Ephesi∣ans 6.

* 1.299Now concerning the Duties in Marriage, whereof we will speak in general, and then in several.

* 1.300The general duties which doe concern Man as well as Woman, and Woman as well as Man, which doe concern them both, are two, Faithfulnesse and Love. Which two we must alienate from all other Women, and appropriate them only to our Wives. The heart of the husband trusteth in a faithfull wife, Proverbs 31. 11. see 1 Cor. 7. 4, and 5. The one hath power over the others body: Marriage is honourable, and the bed undefiled; but Whoremongers and Adulterers God will judge, Hebr. 13. 4. Faithfullnesse is promised in the celebrati∣on of Marriage; 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: For that Woman was taken out of mans side, she was his 〈◊〉〈◊〉 closse to his heart, which is the seat of love. Man must love her as his part; and she must also love him, for that he was wounded mortally for her sake, and had been in great danger of his life, had he not had so excellent a Physition and Surgeon to close up his side again. Man is the Image and glory of God, Woman is the glorie of Man, 1 Cor. 11. 7. And again, A vertuous Wo∣man is the crown of her Husband, Proverbs 12. 4. There is a commu∣nion of their name and of their nature, which will move mutuall love, which procureth inward comforting and outward cherishing; for no man ever yet hated his own flesh, but nourisheth and cherisheth it, Ephesians 5. 29. The Woman must be subject to the Man, and the Hus∣band 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; for a contentious and angry Wife is condemned, Proverbs 21. 17. And Husbands must love their Wives, 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: In the man un∣derstanding and wise government; there is, I say, in the husband direction, and there must be in the woman subjection, to be sub∣ject to his direction. And here I am to admonish women of seven things, to make them to honor their husbands. First, they must con∣sider, that Adam was formed first, and then Eve, 1 Tim. 2. 13. Se∣condly, Man was not created for the Womans sake, but Woman for the Mans sake, 1 Cor. 11. 9. Besides he was wounded that she might be made. She was taken out of him. She was brought unto him. She was made to help him. She received her name of his name; his name was Ish, her name Ishah: She had in her name a letter of five in number lesse than man, to shew she was but a diminutive: All these doe imply womans subjection.

There are two other Duties several, of the man and wife: The Man must protect his Wife in danger, chap. 20. 11. Providing is requi∣red 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 domesticall duty of preserving the house and hous∣hold 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 trou∣blesome, 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; The Wife through bearing of Children shall be saved, saith Paul, 1 Tim. 2. 15. The house is taken for the Servants, whom we must govern well: 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; 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.

* 1.301And 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: And in 1 Cor. 7. 10, and 11. Paul saith, I com∣mand those that be married; not I, but the Lord, Let not the Wife depart from her Husband, and let not the Husband put away his Wife. It is true Quos Deus conjunxit homo non separabit, whom God hath joyned let no man separate: Yet God himself may sever them, either by death; 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 whore∣dome, not for every light matter, 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: If a man have the dead Palsie in some part of his flesh, he will not presently have it cut off, unlesse it 〈◊〉〈◊〉 some other part.

* 1.302The Wife, so long as her Husband liveth, is bound unto him, 1 Cor. 7. 39. But if the flesh be not only dead, but corrupted, then may there be a proceeding to divorces, and that upon two causes, as the ancient Fathers doe say out of the Scripture; The one is for Forni∣cation 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, as I told you, adulterous flesh is rotten 〈◊〉〈◊〉, it is 〈◊〉〈◊〉 flesh in the thighs; and this divorce∣ment for carnall copulation in Adultery, they doe gather quia adhe∣rebit uxori 〈◊〉〈◊〉 out of suae to his own wife, and she to her own hus∣band must cleave.

The other cause of divorce, is for spiritual Adultery, which is 〈◊〉〈◊〉, as it is called in the Scriptures: If thou have an unbeleeving Wife, if she be content to dwell with thee, for sake her not; for in that she is an Infidell, she is dead flesh; but in that she is content to dwell with thee, she putrifieth not: but if she seek to draw thee to Idolatry, in such things thou mayst not yeeld, but there may be a departure, 1 Cor. 7. 15. God suffereth separation and apostacie for spiritual Fornication, which is Idolatrie; and where God doth make sepa∣ration, there his Deputies, which are his Priests; for Incontinen∣cie and Apostacie may suffer divorcement, for that the People com∣mitted Fornication both bodily and spiritually with the daughters of Moab; Moses, in the name of God, ordained they should be slain; 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; who bid them, in verse 11. to separate themselves from their strange wives, as you may see there at large: But Pauls counsell, in the 1 to the Cor. 7. 11. is my counsell here, that but for argent occasion a man should not put away his wife; but if she depart, let her remain unmar∣ried,

as if she did retain only to her Husband, or let her be reconciled to her husband, and this reconciliation maketh no new marriage, but by repentance she, if she have offended, must renew her life in ho∣nestie and holinesse, and this reconciliation must be a renuing of their love; and the man must heartily forgive her, as he would have God forgive him; then there must be a forgetting of any se∣patation, as though there had been no breach at all, that so faith and love may ever after be preserved; 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, as Christ and his Church, we in him and he in us, who by his Incarnation became our flesh, and he is one body with his Church, who was tormented and scourged, who dyed, whose very heart was pierced with a spear, whence his Church was taken; he forsook his Father in the Heavens, and was incarnate; he forsook his Mother, and suffered death, that he might cleave to the Church, and the Church to him, that so they might be one spirit; that so this bond might continue perpetually, and that this knot that joyneth Man and Wife might be indis∣soluble.

Erant autem illi ambo nudi, Adam & uxor ejus: ae non eru∣bescebant.* 1.303

* 1.304THis verse at the first sight may seem 〈◊〉〈◊〉, and to small purpose; but the wisdome of the Holy Ghost did add the same to the rest for good pur∣pose. If it be referred to that which went before, in regard of man in state of Innocencie; or that which 〈◊〉〈◊〉 in the next chapter, in regard of Man after his Fall.

* 1.305In regard, first, of that which goeth before this verse, The man and his wife were naked, yet were not ashamed, left that any should think any evill to be in them, lest any 〈◊〉〈◊〉 should be suspe∣cted to be in this time of Innocencie, it is 〈…〉〈…〉 a man 〈◊〉〈◊〉 marrie 〈◊〉〈◊〉 Virgin, 1 Cor. 7. 36. In their 〈◊〉〈◊〉 then was no un∣comelinesse; for, saith St. Austin, in the time of Innocencie, in the marriage of Adam and Eve in their bodies or 〈◊〉〈◊〉, 〈…〉〈…〉 calor, there was 〈…〉〈…〉, 〈…〉〈…〉, there was no 〈◊〉〈◊〉 motion; but since the fall it is otherwise, when David saw 〈◊〉〈◊〉 naked 〈◊〉〈◊〉 her self, 2 〈◊〉〈◊〉. 11. 2. her beauty 〈◊〉〈◊〉 his 〈◊〉〈◊〉; after 〈◊〉〈◊〉 committed 〈◊〉〈◊〉 and murther. But the state of Adam and Eve in Paradise was other∣wife, whose mindes were pure and chaste, there was in them 〈◊〉〈◊〉

shame, for there was no cause why they should be ashamed; which sheweth, that if any, then (more than any) Adam and Eve were Saints, and their state was Angelicall.

* 1.306In regard of that which followeth this verse, There was no shame before the Fall, in that their life was so innocent, that there was no∣thing whereof they should be ashamed; but now by sinne shame came into the World, and want of shame now argueth wickednesse. Man was in honor and regarded it not; but Adam and Eve, by disobe∣dience and breaking the Law of God given them in Paradise, turned their glory to shame, which shame continueth in all their posterity: so that this verse is necessarie in respect both of the precedents and subsequents. The state of Adams Innocencie is grounded, by the Fathers, out of this very verse; and they make much account of the 7. chapter of the Preacher 29. where the wiseman saith, This only have I found, that God hath made Man righteous, fecit Deus hominem rectum, God hath made Man streight and upright in regard of his minde, his wisdome is without busying himself with many questi∣ons: such was his wisdome in the 20. verse, you see that he gave to all the Beasts apt names, agreeing with their natures; the other straightnesse was of his will, there was in his will no perversenesse; the first of these the Fathers doe call gratiam gratis datam; the other they call gratiam gratum facientem; it was knowledge that made him after the Image of him that created him, Colossians 3. 11. And again, as concerning his minde, God created him in righteousnesse and in true holi∣nesse, Ephesians 4. 24. Mans original righteousnesse was like that of the new man Christ after the Image of God, his body was straight and his minde was upright.

But some will ask, Why was not mans wisdome in the 20. verse, and his uprightnesse in this verse? Why were not both these joyned together? Wisdome, say they, is appropriate unto Man before Woman was; and the wisdome which Woman hath, is from Man, in whom silence in publique place is commendable: and if they will learn any thing, let them aske their Husbands at home, 1 Cor. 14. 35.

* 1.307But Man is not said to be innocent and upright untill that Woman was made: And the Fathers say well, that innocencie and righte∣ousnesse, before the fall, was vestis nuptialis, the wedding garment, which made them more seemly in the sight of God, though they were naked, than all the rich and costly attire that is to be found in a Princes Palace: originall wisedome and righteousnesse made Adam and Eve wise as serpents, innocent as Doves, Matthew 10. 16. there was in them, as the Fathers say well, prudens simplicitas and simplex prudentia; they were ripe in knowledge, innocent in life: So that neither ignorance, nor error, which is worse than ignorance, did distort their wisdome, pejus est errare, quam ignorare. There was in them no mallice, no perversnesse to distort their will; they coun∣ted Godlinesse great gain, and were content with their estate, as it is in 1 Tim. 6. 9. They laid themselves upon the strong foundation of their obedience, that so in the end they might obtain life eternall;

that so there might be continuall quietnesse of minde and peace of conscience that passeth all understanding.

* 1.308This verse divideth it self into two parts, the one is in respect of their body, in that they were both naked; the other is in respect of their minde, and they were not ashamed. First, We will speak of these parts severally, then after of them joyntly, though they were both naked, yet were they not ashamed. First of them severally.

* 1.309In respect of their body, they were both naked: they were borne naked as we are borne, Naked came I out of my mothers womb, saith Job in his first chapter 21. and so were they created. The ancient Divines doe draw out of that, that Man is borne naked without any covering, not with a thick and hairy hide, but with a thin and smothe skin, without claws, without talents, without horns or hoofs; they are borne inermes, having no weapons: whereby they argue that man is borne not to doe any harme or hurt, but to be harmlesse: He is borne for love, and the first words that Adam spake, were words of love: Adam and Eve, Man and Woman, are borne ad adhesionem & unionem, to cleave together and be one flesh; that they should be not as Lyons, but as Lambs, like the immaculate Lamb Christ Jesus; that they should be not as Griffins, but as Doves, like the Holy Ghost, which descended like a Dove: we should be gentle as Lambs, innocent as Doves: It was Tubalkain that came from Cain, who was a murtherer, that first brought in weapons to be instru∣ments for Warre and dissention between men: Adam and Eve in time of their obedience, were naked in body, innocent in minde they were the two Lambs, the two Doves in Paradise, born to no harm.

* 1.310Nakednesse standeth here opposite to apparrel, which is either to cover us or to adorn us: For the first use, it is sufficient that our apparel be comely, with shamefastnesse and modesty, 1 Tim 2. 9. For the clothing of man, in Esay 61. 10. God hath clothed me with the garments of salvation, and covered me with the robe of righteousnesse, he hath decked me like a Bridegroom; with this was naked Adam arrayed. Apparel is either ornamentum or indumentum, the one for comelinesse, the other to cover nakednesse. Adam and Eve had no need of apparel for these two uses, Man then regarded not his outward apparelling, but he cared that the hid man of the heart might be uncorrupt; as it is in 1 Pet. 3. 3. Though we are borne naked, yet so we cannot long continue: No weather, no winde, could pearce them in time of Innocencie, they were impassible, they felt not the heat nor the cold; but after the fall they were passible, and then they made them garments.

* 1.311Again, Nakednesse is taken against ornament, with costly apparel, which is to please the eye, as it is a•• large described in Esay 3. 18, &c. But Adam and Eve needed not the beauty of apparel, they needed not the silk of the silk-worm, nor the wool of Sheep, not the skins of rare beasts, nor any cloth of gold, nor any needle work; the softest raiment, and the richest apparel would have been no grace

but a disgrace to Adam in Paradise; he was naked, and yet the robe of righteousnesse was his attire; when Christ was transfigured upon the mount Thabor, his face did shine as the Sunne, and his clothes were white as the light, Matthew 17. 2. Christ was bright as the Sunne: For that Adam and Eve were conversant with God, they had that brightnesse, which passed the glorie of the richest apparel, their brightnesse was like the shining of the Sunne; if the Sunne were co∣vered with velvet, it were no grace but a blemish to the Sunne; and if Adam had been adorned in rich attire, it would have disgraced the bright shining beams of his innocence: And though that Adam by his disobedience, lost this his brightnesse, and we also lost it by his transgression; innocencie and the robe of righteousnesse was their garment, but after they were apparelled with shame; But by Christ Jesus we look to be restored to the first state of Paradise, to be co∣vered with the robe of righteousnesse, Esay 61. 10. then this corruptible body shall put on incorruption, and this mortall shall put on immortality, 1 Cor. 15. 53. then shall the just men shine as the Sunne in the Kingdome of their Father, Matthew 13. 43. then shall our beauty be without blemish, our minde shall be upright, our glorie unspeakable: Then, as it in Esay 24. 23. the Moon shall be abashed, and the Sunne ashamed; when God shall reign in Sion, and glorie shall be before his Saints.

* 1.312For what cause they were created naked, and were not clothed? The Fa∣thers answer that there is a resemblance between nakednesse and in∣nocencie. Nakednesse is to be bare from outward clothing: Inno∣cencie is to be bare from inward naughtinesse, and there is a re∣semblance between deceit and a covering or mask; there be those that have a shew of Godlinesse, yet have they denied the power thereof, 2 Tim. 3. 5. there be those that cover their deceit with the hood of 〈◊〉〈◊〉, as Peter speaketh, and with the cloak of shame, as Paul speaketh in 2 Cor. 4. 2. they cover their craftinesse: Let then our minds and thoughts be innocent, let them be naked from all kinde of wickednesse; for as Paul speaketh in Hebrews 4. 13. God discer∣neth the thoughts and intents of the heart, neither is there any Creature which is not manifest in his sight; all things are naked and open to his eyes. Innocencie to Adam and Eve was a glorious gar∣ment, the robe of righteousnesse was their attire; the man that went down from Jerusalem to Jericho, in Luke 10. 30. and fell among theeves was robbed of rayment and was wounded to death, which is the case of Mankinde after the fall, was restored by the tender compassion of Christ, the true Samaritane, to be apparelled in the glorie and rayment of righteousnesse.

* 1.313The second thing is the state of the soul, they were not ashamed, they were not confounded, their soul was not troubled: In Revel. 19. 8. the wite of the Lamb, which is the Church, shall be arrayed in pure fine limaen; and the fine linnen is the righteousnesse of the Saints: their thoughts were honest, their soul at rest, but the disquiet of the soul is by passions and perturbations: Yet God at the first did create in Adam and Eve affections, as in 〈◊〉〈◊〉. 5. 22. Love, joy, peace, long

suffering, gentlenesse, meeknesse, temperance, which are the fruits of the spirit: Adam had joy and love, which were his 〈◊〉〈◊〉 affections, and as the train to wait upon his original righteousnesse, but the corosive affections which are in Man is shame grief, 〈◊〉〈◊〉, &c. which are the fruits of the Divell and of the flesh; these 〈◊〉〈◊〉 the Divels Sergeants to arrest Man. God himself, after the 〈◊〉〈◊〉, would have these to be in us, to punish us, and to tyrannize over us; As the Je∣busites, which were in Jerusalem as a scourge to them, the which was called the Citie of the Jebusites, Joshah 23. 7. and 18. 28. shame and sinne doe scourge us with whips, not heard, their stripes are worse than of an iron scourge, as a Father saith well, peccata nos surdo vulnere verberant. The original hath, and they were not con∣founded. So long as sinne hath shame in his cheeks, 〈◊〉〈◊〉 is counted a virtue; to be 〈◊〉〈◊〉 in Paradise was accounted to be an evill, and the least evill it is now: If this small blemish shame were not to be found in Paradise, then greater offences were not; for shame is called primitiae peccati, the first fruit of sinne, and after shame came fear, as it is in chap. 3. 8. and after fear sorrow seized upon Man. This word of confounding is taken from a troubled vessel, where the lees being stirred doe 〈◊〉〈◊〉 up to the top; and shame we see bringeth a great part of the blood of the heart to the face. When Adam and Eve had transgressed, they then were ashamed, and covered their shame, chap. 3. 7. and men cover their faces that are ashamed; after shame seized upon man, his peace was dishono∣red, his bleslednesse was taken away; if a man now be innocent, we doe say he is not ashamed: and thus, and that very well, the School-men doe reason; If the steps of sinne, as shame, be not found in man, then the fruits of sinne are not in him, the fruit of sinne is shame, and the end thereof is death, as it is in Romans 6. 21. see Proverbs 28. 14. that after shame a man hardneth his heart and becommeth shame∣lesse, but after that comes punishment, Esay 24. Shame, fear, sorrow, are the Divels Livery; it is the Divell that doth cloath Man with shame as with a garment: But innocencie and righteous∣nesse are Gods plants, God made Man without sinne without shame.

Now of these two joyntly: They were naked, and yet they were not ashamed. They wanted shame he saith not, and he felt no want of apparel. And Austin saith well upon these words of Moses, Non lau∣dat 〈◊〉〈◊〉, sed innocentiam mentis: for in that he was not asha∣med, he was innocent; and he that sinneth not, hath noe cause to be ashamed: and now if a man have committed a fault and shameth not, we call him impudent: But if he be innocent and shameth not, we say not that he is impudent, but that he is couragious and confident, for the wicked flyeth when none pursueth, but the righteous are bold and con∣fident as a Lyon, Proverbs 28. 1. When a man hath done 〈◊〉〈◊〉, either he shameth, which as we say is a signe of grace, or else he hardneth his face like a stone and is not ashamed, but shamelesse; this is ob∣jected against the People of the Lord in Jeremie 3. 3. that though

they were wicked, and punished for their wickednesse, yet they would not be ashamed. Harlots were wont to cover their faces, to cover their shame, but now Harlots are become shimelesse; this was the reason that Judah supposed Tamer to be an whore, chap. 38. 15. for that she had covered her face: God cannot abide the sinfull man, but he will punish sharply those that will not be ashamed when they have com∣mitted abhomination, Jeremy 6. 15. Now we are clothed and asha∣med; for the minde condemneth the deformity of sinne by shame; and to be ashamed at our faults now, is accounted a virtue; shame now bewrayeth the sinne that is covered: Adam and Eve were naked in body, innocent in minde, and were not ashamed of their na∣kednesse. But since the Fall it is otherwise, as in chap. 9. 22. Ham saw the nakednesse of Noah his father, and was accursed; but Shem and Ja∣pheth went backward and covered the nakednesse of their father, whose na∣kednesse they saw not; and for that they shamed to see their fathers nakednesse, they were blessed. God, in the 20. of Exodus 20. com∣mandeth Moses, not to make steps up to his altar, lest, when he went up by the steps, his filihinesse were discovered thereon; when the young man in Mark 14. 52. that was clothed in lynnen upon his bare body, and they would have caught him, he left his linnen cloth and fled from them naked, as be∣ing ashamed: In the 21. of John 7. when Christ appeared to Peter and heard him speak, he cast himself into the Sea, not naked as he was, but gyr∣ded to him his coat. But what maketh nakednesse lawfull and lauda∣ble, what maketh want of shame (commendable in Adam and Eve) to be now a thing blamable, and whereof to be ashamed? There were certain Cynical Philosophers, and notable Hereticks, called Adamites, that went naked; but at length they were weary of their opinion, they were not able long to continue naked, and were at last ashamed of their nakednesse. But to answer the said question, we will consider first Adams original state, and then the state of him and of Mankinde by his Fall.

The 〈◊〉〈◊〉 of Adams Innocencie was when the word of God was above all, when mans reason was subject to Gods word, when his will was obedient to his reason, 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; his rea∣son was obedient, his will was not perverse, his concupiscence was chaste; the nakednesse of the body corrupted not the soul; it was original righteousnesse that was the complexion of Mans soul; when Man was innocent, there was then no hindrance of good, nor any inclination to evill: All this while there was no shame, for there was nothing whereof man had cause to be ashamed: Inno∣cencie and uprightnesse brought forth chastity, chastity brought forth courage, and this it is that made them, though they were naked, not to be ashamed.

But after the Fall, when all came out of joynt, as Paul speaketh, our concupiscence became a Rebell to our will, our will to our reason, & our reason to the Law of God; mans body would not yeeld obedi∣ence

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 I see 〈◊〉〈◊〉 Law in my members, rehelling against the Law of my minde, and lending me captive to the law of sinne, which 〈◊〉〈◊〉 in my members: the corruption of the fleshrebelleth and riseth against our spirit, our carnall mem∣bers doe raise up the flesh against the Law of the minde, and against our will, and these members 〈◊〉〈◊〉 called the fire-brands of 〈◊〉〈◊〉. It is not the hand, not the leg, not the arme, not the seemly parts, but the basest part, the unseemliest member, that striveth a∣gainst the spirit: Yet by Marriage upon those members of the body which we think most unhonest, put we most honesty on, and our un∣comely parts have more 〈◊〉〈◊〉; for our comely parts need it not; but God hath tempered the body together, and hath given the more honor to that part 〈◊〉〈◊〉 lacked, by this bond of Marriage, where∣by they two become one flesh, Levit. 18. 6. And in diverse other pla∣ces 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: 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 Wo∣man have their shame; Man may be ashamed of his fire-brand of concupiscence, all finnes are to be shamed at, but lust above all is to be ashamed of, which causeth other sinnes, as in 〈◊〉〈◊〉 Adultery and Murther; and the members of lust and carnalitie we are to co∣ver, and so to cover our shame: and to this shame of 〈…〉〈…〉 men are subject, which sinne 〈◊〉〈◊〉 us more like bruit beasts than othervices: the theef by the Law might make 〈◊〉〈◊〉, 〈◊〉〈◊〉 he that committesh adultery destroyeth his own 〈◊〉〈◊〉: the wound and 〈◊〉〈◊〉 of that teacher 〈◊〉〈◊〉 man was death, Prov. 6. 33. neither the Law of God nor the Law of Nature admitted any 〈◊〉〈◊〉 for this 〈◊〉〈◊〉. 〈◊〉〈◊〉 be∣fore Amnon committed his inceft, 2 Sam. 13. 13. she said to him, Com∣mit 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 re∣gard of kinred: he should for that inoest be esteemed as a 〈◊〉〈◊〉 per∣son, He that is inticed by the flattery of an Harlot, 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. 32. 18. It is 〈◊〉〈◊〉 begetteth sinne, and sinne begetteth 〈◊〉〈◊〉; there was no sinne, no filthinesse in Adam and Eve at the first, where fore though they were naked, yes they were not ashamed: But in chap. 3. 7. after their Fall when they knew they were naked, they made them 〈◊〉〈◊〉 to co∣ver their privie and incomely parts, and yet: the covering of their shame takes not away 〈◊〉〈◊〉 shame. And we should 〈◊〉〈◊〉 thus of apparel, that it is to defend our nakednesse, we being passible of wea∣ther, to cover our shame: and we have 〈◊〉〈◊〉 great cause 〈…〉〈…〉 thereof, seeing it is but as a clout wherein we doe wrap and cover our own shame; we must take heed that we make not our shame to be

our glory: apparel should be a covering to shame, but alas, it is even now become a provocation and an allurement to sinne: The costlinesse of the apparel sheweth the pride of the minde. Job, in 29. 14. saith, I put on Justice and it covered me, my judgment was as a robe and a Crown; Justice and Judgment did cover and adorn Job. Esay prophecieth in chap. 61. 10. that Christ shall cloath the faithfull with the garment of salvation, he shall cover them with the robe of righte∣ousnesse, he shall deck them like a bridegroom or a bride with her jewels. Adam was created after the image of God, that is, in righteousnesse and true holinesse, as it is in Ephes. 4. 24. in a word, the spouse of the Lamb Christ Jesus, whose wife is the Church, she shall at the latter day be arrayed with pure fine linnen and shining, and the fine linnen is the righteousnesse of the Saints, Revel. 19. 8. The apparel that covered Adam was his innocencie and the robe of righteousnesse, melior est vestis Innocentia, quàm Purpura, Innocencie is better apparel than pur∣ple or scarlet, say the Fathers out of the first of Proverbs 31. 22. where Salomon, speaking of the wise woman, saith, that her family are cloathed in scarlet, and purple is her garment, that is the outward vesture. But in verse 25. he saith, strength and honour is her cloathing, that is, say they, the inward decking of the soul, it is not the out∣ward apparel that God regardeth, but as Peter saith in his first Epi∣stle chap. 3. 4. If the hid man of the heart be uncorrupt with a meek and quiet spirit before God, it is a thing much set by. Purple and scarlet are the chief colours, and most esteemed of by men, yet, yet they are the colours of shame and confusion. Man in his Innocencie was in honor, innocencie and righteousnesse were then his cloathing; but when Man obeyed Sathan and disobeyed God, he put on the Di∣vels livery, which was sinne and shame, according to that in Psalme 132. 18. God saith, He will cloath his enemies with shame▪ Homo spoli∣atus honore, indutus pudore, after mans fall he was spoyled of his honor and wrapped in a few clouts to cover his shame: this was his change, from honor to misery.

We must now labour by all means, to recover this first innocen∣cie; and seeing that we are become wretched and miserable, poor and naked, we must follow the counsell of the Angel in Revel. 3. 18. We must buy of Christ the white rayment, that we may be cloathed, and that our filthie nakednesse should not appear: We must put off the old man with his works, Coloss. 3. 9. And we must put on the new man, which is Christ, who is renued in knowledge after the Image of him that created him. Ja∣cob, the younger sonne, must put on the cloaths of his elder brother Esau, chap. 27. 15. And we must put on, say the Fathers upon that place, the apparel of righteousnesse of our elder brother Christ, eldest sonne to God: the faithfull are called the Children of Abra∣ham, Galath. 3. 7. But we by the faith we have in Christ Jesus, hope to become the Children of God, and heirs of everlasting life; as in the Gospel it is said, that his wounds doe heal us; so may it as well be said, that his nakednesse must cover our nakednesse: by his passion he washeth away our sinnes; he dyed us with his purple blood; he

dyed an Innocent that we by his death might be unblamable; his apparel is red, and his garments like him that treadeth the Wine∣presse; it was he alone that trod the Wine-presse, and all his rayment shall be stained, Esay 63. 3. It was the purple of his blood that dyed us again in original righteousnesse: the souldiers when they had cruci∣fied 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 en∣dured the crosse and despised the shame, to deliver us from shame and eternall punishment: So that we must repose our selves in him, and not be ashamed of him; for who so shall be ashamed of Christ, Christ shall be ashamed of him, when he shall come in his glorie, Luke 9. 26. But all our glory and rejoycing must be in the dear and only begotten sonne of God, in whom we have redemption through his blood, that is, the forgivenesse of sinnes, who is the image of the invisible God, the first born of every Creature, by whom, and for whom all things were created, 1 Coloss. 14, 15. We must put off the old man and put on the new; and if we be ap∣parelled with Christs righteousnesse, we shall not be ashamed: We must not cloath our selves with our own works and our own righte∣ousnesse, which is corruption and shame; but we must cloath our nakednesse with the nakednesse of Christ the immaculate Lamb. In a word his wounds must heal us, his nakednesse must be our cloa∣thing, his shame must be our glorie, his death must be the means to attain our life. Then we shall hunger no more nor thirst no more, we shall be impassible of cold and of heat, and the Lamb which is in the middest of the faithfull shall govern them, and lead them unto the lively fountains of waters, and God shall wipe away all tears from our eyes, Revel. 7. 17. And if we be washed with his blood, we shall be whiter than the snow; then shall we be cloathed with innocencie by him, our corrupt bodies shall put on incorruption; and after the mortality of this our body we shall be cloathed with immortality of body and soul, 2 Cor. 5. 4, &c. This is it that I thought good to speak for the opening of this verse.

AMEN.

Notes

• * 1.1

  Gen. 2. 1.
• * 1.2

  April 22. 1591.
• * 1.3

  1.
• * 1.4

  2.
• * 1.5

  3.
• * 1.6

  1.
• * 1.7

  2.
• * 1.8

  3.
• * 1.9

  1. He perfe∣cted all when man was crea∣ted.
• * 1.10

  The Host of Creatures.
• * 1.11

  A Captain.
• * 1.12

  1.
• * 1.13

  2.
• * 1.14

  Barrennesse, Emptinesse.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.16

  Integritas partium.
• * 1.17

  Quest.
• * 1.18

  Resp.
• * 1.19

  1.
• * 1.20

  2.
• * 1.21

  3.
• * 1.22

  4.
• * 1.23

  5.
• * 1.24

  Miles pro & contra.
• * 1.25

  Armies in Heaven, cele∣ftiall Spirits, as the Angells.
• * 1.26

  Called Soul∣diers in respect of their mini∣stery.
• * 1.27

  Multitude.
• * 1.28

  Power.
• * 1.29

  Their care and charge.
• * 1.30

  They are pre∣sent with us,
• * 1.31

  To guide and direct us.
• * 1.32

  To hinder some in bad matters.
• * 1.33

  The Militarie service of Angells.
• * 1.34

  In the Firma∣ment the Stars.
• * 1.35

  Armies in the Aire.
• * 1.36

  Armies in the Earth.
• * 1.37

  Armies of Earth.
• * 1.38

  Man the per∣fection of Gods work.
• * 1.39

  Object.
• * 1.40

  Resp.
• * 1.41

  Perfectio crea∣tionis.
• * 1.42

  Deformatis 〈◊〉〈◊〉 per∣fectionis.
• * 1.43

  Ratio.
• * 1.44

  Perfectio re∣demptionis.
• * 1.45

  Gen. 2. 2. vers.
• * 1.46

  April 24. 1591.
• * 1.47

  1.
• * 1.48

  2.
• * 1.49

  1.
• * 1.50

  2.
• * 1.51

  3.
• * 1.52

  Man beginneth but cannot bring to an end, for these causes.
• * 1.53

  Object.
• * 1.54

  Resp.
• * 1.55

  Object.
• * 1.56

  Resp.
• * 1.57

  A novis con∣dendis, sed non a veteribus conservandis.
• * 1.58

  The proporti∣on between work and rest.
• * 1.59

  Gen. 2. 3. vers.
• * 1.60

  Aprill 27. 1591.
• * 1.61

  Object.
• * 1.62

  Resp.
• * 1.63

  Object.
• * 1.64

  Resp.
• * 1.65

  What maketh the Sabath the chief day in the week.
• * 1.66

  1.
• * 1.67

  2.
• * 1.68

  3.
• * 1.69

  4.
• * 1.70

  1.
• * 1.71

  2.
• * 1.72

  3.
• * 1.73

  1.
• * 1.74

  2.
• * 1.75

  3.
• * 1.76

  4.
• * 1.77

  Sabatum Ptradisi.
• * 1.78

  Sinai.
• * 1.79

  1.
• * 1.80

  2.
• * 1.81

  1. Some clo∣sures or fences.
• * 1.82

  Ceremonies of Sinay.
• * 1.83

  2. Rudiments to the Gospell.
• * 1.84

  1.
• * 1.85

  2.
• * 1.86

  Object.
• * 1.87

  Resp.
• * 1.88

  Hinderances to the observation of the Sabbath.
• * 1.89

  1.
• * 1.90

  2.
• * 1.91

  3.
• * 1.92

  4.
• * 1.93

  5.
• * 1.94

  6.
• * 1.95

  Precisenesse •…•…ching the Sabbbath.
• * 1.96

  Time.
• * 1.97

  Meditatio gra∣tia•…•…ctio: le∣gere aeudire verbum Dei.
• * 1.98

  Oratio.
• * 1.99

  Communitas Sacramento∣rum.
• * 1.100

  1.
• * 1.101

  2.
• * 1.102

  Gen. 1. 4 5. verses.
• * 1.103

  May 4. 1591.
• * 1.104

  2.
• * 1.105

  3.
• * 1.106

  Verse 5.
• * 1.107

  1.
• * 1.108

  2.
• * 1.109

  1.
• * 1.110

  2.
• * 1.111

  3.
• * 1.112

  4.
• * 1.113

  Gen. 2. 6,7.
• * 1.114

  18 May, 1591.
• * 1.115

  1.
• * 1.116

  2.
• * 1.117

  1.
• * 1.118

  2.
• * 1.119

  3.
• * 1.120

  Verse 7.
• * 1.121

  1.
• * 1.122

  2.
• * 1.123

  1.
• * 1.124

  2.
• * 1.125

  1.
• * 1.126

  2.
• * 1.127

  2.
• * 1.128

  Gen. 2. 8.
• * 1.129

  June 5. 1591.
• * 1.130

  1.
• * 1.131

  2.
• * 1.132

  1.
• * 1.133

  2.
• * 1.134

  3.
• * 1.135

  Secundae pars generalis.
• * 1.136

  Gen. 2. 9.
• * 1.137

  June 8. 1591.
• * 1.138

  2.
• * 1.139

  1.
• * 1.140

  2.
• * 1.141

  1.
• * 1.142

  2.
• * 1.143

  Object.
• * 1.144

  Resp.
• * 1.145

  Gen. 2. 10,11,12.
• * 1.146

  June 10. 1591.
• * 1.147

  1.
• * 1.148

  2.
• * 1.149

  3.
• * 1.150

  Object.
• * 1.151

  Resp.
• * 1.152

  1.
• * 1.153

  2.
• * 1.154

  3.
• * 1.155

  Gen. 2. 13.14.
• * 1.156

  June 12. 1591.
• * 1.157

  2 River.
• * 1.158

  3 River.
• * 1.159

  4 River.
• * 1.160

  1.
• * 1.161

  2.
• * 1.162

  3.
• * 1.163

  4.
• * 1.164

  Gen. 2. 15.
• * 1.165

  June 15. 1591.
• * 1.166

  1.
• * 1.167

  2.
• * 1.168

  1.
• * 1.169

  2.
• * 1.170

  2.
• * 1.171

  3.
• * 1.172

  Object.
• * 1.173

  Resp.
• * 1.174

  1.
• * 1.175

  2.
• * 1.176

  3.
• * 1.177

  Gen. 2. 16.
• * 1.178

  June 17, 1591.
• * 1.179

  1.
• * 1.180

  2.
• * 1.181

  3.
• * 1.182

  Object. 1.
• * 1.183

  Object. 2.
• * 1.184

  Resp. 1.
• * 1.185

  Resp. 2.
• * 1.186

  2. Object.
• * 1.187

  Resp. 2.
• * 1.188

  Gen. 2. 17.
• * 1.189

  June 19. 1591.
• * 1.190

  1.
• * 1.191

  2.
• * 1.192

  2.
• * 1.193

  3.
• * 1.194

  4.
• * 1.195

  5.
• * 1.196

  6.
• * 1.197

  Gen. 2. 17.
• * 1.198

  June 22, 1591.
• * 1.199

  3. Point: The kinde of death
• * 1.200

  Object.
• * 1.201

  Resp.
• * 1.202

  Object.
• * 1.203

  Resp.
• * 1.204

  Object.
• * 1.205

  Resp.
• * 1.206

  4. Point.
• * 1.207

  Gen. 2. 18.
• * 1.208

  Octob. 1••. 1591.
• * 1.209

  Two princip•…•… points.
• * 1.210

  Object.
• * 1.211

  Resp.
• * 1.212

  Object.
• * 1.213

  Gen. 2. 19.
• * 1.214

  Octob. 16, 1591.
• * 1.215

  Hebrew the the ancient language.
• * 1.216

  Gen. 1. 20.
• * 1.217

  Octob. 19. 1591.
• * 1.218

  Adam pater contemplationis
• * 1.219

  Wisdome in contemplation and utterance.
• * 1.220

  The know∣ledge of Adam in naural Philosophie:
• * 1.221

  Of Salomon:
• * 1.222

  Of Moses:
• * 1.223

  Of Noah.
• * 1.224

  Adam a grea∣ter Philosopher than they.
• * 1.225

  The reasons thereof.
• * 1.226

  Adam Magi∣ster viventium
• * 1.227

  Adam sons sci∣entiae:
• * 1.228

  From him cometh others wisdome.
• * 1.229

  He gave names apt.
• * 1.230

  Rehoboams name unmeet.
• * 1.231

  Elimas.
• * 1.232

  Naomi, Marah
• * 1.233

  This is the ground of Lo∣logie.
• * 1.234

  The originall tongue hath natural.
• * 1.235

  Peleg kept it.
• * 1.236

  The Greeks tongue from it.
• * 1.237

  It borroweth nothing.
• * 1.238

  It is without composition.
• * 1.239

  The antiquity, qualitie, and dignitie of the originall.
• * 1.240

  The name agrees with the nature.
• * 1.241

  The name expresseth the propertie.
• * 1.242

  Gods two names.
• * 1.243

  Propertie sen∣sible or intel∣ligible.
• * 1.244

  Adams names of inward pro∣perties.
• * 1.245

  Adams know∣ledge:
• * 1.246

  By the light of nature:
• * 1.247

  Of grace.
• * 1.248

  The divisions of the light of grace.
• * 1.249

  The light of glorie.
• * 1.250

  Two glasses whereby we see God.
• * 1.251

  Adam, we, the Angells, see God.
• * 1.252

  The things named.
• * 1.253

  Six names God giveth.
• * 1.254

  Adam giveth apt names,
• * 1.255

  To the Beasts.
• * 1.256

  To the Fowl.
• * 1.257

  Naming for distinction of kinde and propertie.
• * 1.258

  But for Adam there was not a meet help.
• * 1.259

  A neccessarie conversion.
• * 1.260

  Among Beast helps, not meet helps.
• * 1.261

  Not meet to be his mate.
• * 1.262

  Eve how meet.
• * 1.263

  The last bene∣fit God giveth is a mate.
• * 1.264

  Gen. 2. 21.
• * 1.265

  Octob. 21. 1591.
• * 1.266

  2.
• * 1.267

  Object.
• * 1.268

  Resp.
• * 1.269

  Object.
• * 1.270

  Resp.
• * 1.271

  Gen. 2. 22.
• * 1.272

  Octob. 23. 1591.
• * 1.273

  Gen. 2. 23.
• * 1.274

  Octob. 26. 1591.
• * 1.275

  Gen. 2. 24.
• * 1.276

  30. Octob, 1491.
• * 1.277

  Novemb 4. 1591.
• * 1.278

  7. Honors of marriage.
• * 1.279

  1. Necessity.
• * 1.280

  2. Antiquity.
• * 1.281

  3 Causality.
• * 1.282

  4 Place.
• * 1.283

  5. Time.
• * 1.284

  6 Gods pre∣sence.
• * 1.285

  7. Mysterie.
• * 1.286

  Before our marriage must be deliberation
• * 1.287

  Generall deliberation.
• * 1.288

  The particular deliberation.
• * 1.289

  What Marria∣ges are excepted.
• * 1.290

  1. With Inf∣dels.
• * 1.291

  2. 〈◊〉〈◊〉 Marriages.
• * 1.292

  3. Marriage with an 〈◊〉〈◊〉 or one 〈…〉〈…〉.
• * 1.293

  The direction to choose a wife.
• * 1.294

  Pleasure, Pro∣fit and Virtue.
• * 1.295

  Parents con∣sent.
• * 1.296

  The consent of the parties.
• * 1.297

  The contract and betrothing
• * 1.298

  The solemnity.
• * 1.299

  2. The duties in Marriage.
• * 1.300

  Faithfulnesse and Love.
• * 1.301

  3. No divorce after marriage.
• * 1.302

  Divorces for two causes.
• * 1.303

  Gen. 2. 25.
• * 1.304

  Novemb. 〈◊〉〈◊〉. 1591.
• * 1.305

  Naked before their fall.
• * 1.306

  Naked after the fall.
• * 1.307

  Innocencie was their attire.
• * 1.308

  The division of the verse.
• * 1.309

  Their bodie naked.
• * 1.310

  Nakednesse opposite to vestimentum.
• * 1.311

  Nakednesse opposite to Ornamentum.
• * 1.312

  Why Man created naked.
• * 1.313

  They were not 〈◊〉〈◊〉.