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had a meaning for our natural ufe, that we fhould eftcem twenty four hours one day, though some count the day no longer than the light is feen. The first day is an example to the dayes after; in this firft day we behold all the other dayes, and in them all things created. In this first day of years, we see his Creation, the Annunciation, the Birth,if B was the Dominicall letter,the Redemption,the Refur rection, the Glorification, the appearance of cloven tongues, was upon the firft day of the week, year, moneth.

The fpiritual ule. Austin, speaking of this place, faith, We are The spiritual not floribus fpinarum, it may be applyed to our morning and even- usc. ing facrifice, A Lamb was prepared at morning, and ano:her at even, the one a neat offering, the other a drink offering, Numbers the twenty eighth chapter, the fourth and eighth veries. David in the beginning of the hundred fourty first Pfalm, faith to God, Let my prayer be directed in thy fight as incenfe, and the lifting up of mine hands as an evening sacrifice. Let us, faith a Father, open the morning with the key of prayer, and lock up the evening with the bolt of prayer. In thefe two there is alteration and alternation: wherein we fee the day afcending, the night defcending; now long, now fhort: and in them we fee joy in the day, forrow in the night there is alternation of things, now profperity, then adverfity. Notwithstanding Babylon were tender and delicate, and did flourish in the day of profperity; yet for the filthineffe thereof, Ifaiah in his fourty feventh chapter and the first verfe, faith to it, Sit in the dust, fit on the ground, sit still, and get thee into darkneffe; evill fhall come upon the, and thou shalt not know the morning thereof. As there is a ufe for order in things natural, fo is there in things fpiritual: the evening and the morning. The very Heathen dos fay, that to a man ill difpofed, commeth a good minde after. Matthew, in his fourth chapter and the fixteenth verfe, faith, The people which fate in darknesse, faw great light, and to them which fate in the region and shadow of death, light is rifen up. Knowledge is a light, and Ignorance darkneffe. Auftin calls it, faying, Eft primò vepertina cognitio, obfcura fequitur autem matutina lux, which grows from light to a lighter knowledge. If a man fpeak not according to Gods word, it is because there u no light in him, If..iah the eighth chapter and the twentieth verfe; for it is the word of God that is matutina lux, that lightneth our very inward hearts.

This hath also an use for our affections; for temptation of any fin is ever before the iffue: First we are tempted, then we yeeld to the temptation, but after the yeelding, the godly have repentance; bur to yeeld to the temptation, and still to nourish the fame, is the continual evening of the wicked. The godly hath here in this world, in this life, his evening, forrow, trouble, perfecution, banishment, death; but his joy commeth in the morning, that is, the life to come. His vefpere is luctus, his mane, gaudium: His weeping may abide at the evening, but joy commeth in the morning, Pfalm the thi ciech and the fitc verfe. A man hath fecret finnes, which be hid, and prefumptuous, which be apparent, Pfalm the nineteenth and the twelfth verse; God feetl

them

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Gen. 1.8.

Novemb. 12. 1590.

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them both. The wicked have their morning in this life, they live in pofperity, and have what they can defire; but in the long evening, in the world to come, they fhall finde endleffe adverfity. Notwithstanding the godly, in this lite, be coffed as a fhip, and though they fuffer thipwrack of their life, yet this is their hope, that poft tenebras pero lacem. Though Facob wrestled in the evening, yet had be a biffing in the morning, Genefis the thirty fecond chapter, and twenty fourth verfe. The Godly and the wicked doe both dye, and both are buried in the grave, the righteous fhall have domination over them in the morning, but God fhall fave the foul of the righteous from the grave, Pfalm the fourty ninth and the fifteenth verfe. God faith, that in the day of the defolation of Ferufalem, there shall be no clear light, but dark: That day i known to the Lord, which fhall be neither day nor night, but about the evening time it fhall be light. Tertullian in his book de refurrectione, maketh a refemblance of the evening and the morning, to the grave and the refurrection. We are in the grave in filence and folitarineffe, but the morning of our refurrection appeareth cum gaudio, cultu, dote & glovia: fepulsi vefperè manè revivefcite. What though here we tuifer fome crofles? hereafter we fhall have endleffe joy: better is it to have our evening here and our morning hereafter,than contrariwise: Though the Gluttons morning were his delights, his dainty fair, his coftly apparel, when it was Lazarus evening, who was hungry naked, and diseased; but afterward the rich man was tormented, and Lazarus for ever comforted, Luke the fixteenth chapter. So there is a refemblance of the refurrection in Gods works, before the fame was exprelled in his words. Now is the light mixed with darkneffe, and darkneffe with light the darkneffe of the night hath the light of the ftarres, and fomtime the fhining of the Moon; the light of the day is often overcast with the mift, or with clouds, but the morning of the refurrection shall be without end. The evening of condemnation to the wicked, thall never have morning; and the morning of glorification to the bleffed fhall never have evening. Untill that day of refurrection there fhall be a mixture, but then, and not before, there fhall be light without darkneffe to the bleffed, and endleffe darkneffe, without light, to the damned. And thus much shall suffice concerning the first day, and the work of the firft day.

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Sic fuit vefpera, & fuit mane diei fecundi.

Tis the second day in relation to the first day, in the matter anî Incubation and hatching: there were five things the first day: pag. 56. at the the incubation and hatching were in the first day In this fecond day, as well as in the first, there is a being and order of distinction of nature,and a giving of a name. Here lacketh bonum,the goodneffe: And be faw it was good, is not put down in the fecond day.

end of the Ser

mon upan

Gen 1.8. Burn .cketh here, and why.

Some

Some, of the Hebrew, fay and give this reason why bonum lacketh here, the Angells fell, the creating of hell was in the second day, Tophet is prepared of old, as it is in the thirtith chapter of Efay and the twenty leventh verfe; they lay Angells were created yesterday, as it were, the next day before after, David faith, in the hundred fourty eighth Pfalm and the fecond verle, Praife ge him in the high places, he faith first Praise him all his Angells. la fix dayes the Lord made the Heaven and the Earth, and all that in them are, in making Hea ven he made all things, as Angels in the Heaven, Exodus the twen, tieth chapter. As Hell hath been prepared of old, fo the Devil hash "been a murtherer from the beginning, Fohn the eighth chapter and the fourty fourth verfe. It hath been questioned, whether the fall of Angels was the firft or fecond day. Secondly, They fay there is no mention made of goodneffe, because divifion was in the fecond day, and therefore no goodneffe but notwithstanding the divifion, there is a union. In the dayes of Peleg the earth was divided, the tenth chapter and the twenty fift verle: At the building of Babel was the divifion of tongues, which was confufion, the eleventh chapter and the ninth verfe. This divifion of the fecond day, is of things of di verfe natures, therefore good, Likewise they say, there is no mention of good, because that was made that day, namely, the divided waters, the upper and nether waters were the deluge and destruction of the world afterward. But by them he punished mans wickedacffe, and the worlds finfulneffe; but to give to each his reward and defert, to the godly glory, to the wicked punishment this his Juftice is full of Goodneffe. Numerus binarius is infaustw,lay the Papifts, yet Matrimonium eft binorum. Solitarineffe is not good, which God perceiving, he made to man an helper, the twenty eighth verfe of the next chapter. We fay in a Proverb, Secunda omnia funt profpera, yet it was faid dies fecundus was infauftu: But ic was Feroms blemish, who is not to be excufed, for who is blameleffe, for he that firft devised that opinion, did first strangle it. Divifion fignifieth as well conformity as confufion; and where re ward is for defert, that is good: All that God made was very good, the thirty first verfe of this chapter. The action of goodneffe is fufpended, the number is fufpended, till both be perfected, which is after in the third day, in the which day you fhall finde goodneffe twice; when the second day as the Sea was perfected, the day was parted, but the work was ended. This I doe take in the course of beft reafon.

13.

Gem. 1.11.11. Et fuit ita. Nam produxit terra herbulas, herbas fementantes femen in fpecies fuas, arbores édentes fructum in quibus femen fuum eft in fpecies fuas:& vidit Deus id effe bonum. Sic fuit vefpera, fuit mane diei tertii.

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E have heard of Gods Decree commanding, and the returne executing it, and his cenfure approving that is made, which, in every dayes work, is fet down in these three phrafes, fiat, erat fic, & bonum erat. Of this third dayes work, we have handled before, we have heard the first part, namely, Gods word commanding the Earth to bud forth hearbs, and feeds, and trees, &c. now it remaineth to (peak of the other two And first of the return and execution, And was fo. For the Earth, according to every jot and title of Gods word, fulfilled Gods will and brought forth all forts of hearbs, and trees, and buds, and fruits, and feeds, leaving nothing undone which was commanded.

Touching which (befides the obedience of this Element, in executing Gods Decree, we note a fpecial Certificate under Gods hand, as it were, for the discharge of this Creature, in the dispatch of his work, and that without delay,with all hafte and speed: Which reproveth not only our difobedience to God, but alfo our dulneffe and flowneffe in doing any thing which God commands. For with us it is one thing to doe a thing, and another to doe it willingly and quickly, with expedition and fpeed: For when God doth command any thing, we put it off with this delay, erit fic, it shall be so hereafter, when we can finde leifure and fit time. It can feldom be faid in the prefent tenfe, erat fic, it was performed withour delay: For we are as Salomons debtors, which bid God flay till tomorrow or the next day, Proverbs the third chapter, before he can finde leisure to pay this debt and duty of obedience.

Secondly, In that the return, in the end of the eleventh verse, was erat fic, it was fo, two things are to be noted out of the nature of the word: First, a congruity of the performance answerable to the commandement in every point, for here is fpecified just so much done as was required, nothing too much or too little, to teach us that our obedience must be fuch: We must not deficere in neceffariis, nec abundare in fuperfluis. The other point is for continuance or perpetuity; for the word fignifieth, that it was fo furely and firmly done, as if it had a fure bafis or foundation for continuance, that it might never fail: we fee it holdeth and endureth ad hunc ufque diem, our eyes and experience feeing that it is f ́.

The last thing we gather by oppofition, That Gods word was the cause, and is, that hearbs and trees doe bear frui ́s and feds: So, è contra, it is the fame word of God, faying, Let not the Earth

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nor the trees bear, which is the cause of unfruitfulnesse and want. If for our finne they fail any year ab ejus edicto fertilitas, & ab ejus interdicto fterilitas. If therefore we difobey Gods word, this will be our punishment, That his word fhall forbid the Earth to yeeld encreate, and to deny us his fruits.

The second part is the cenfure and approbation of God, faying, that it was good. I faid before, there are three forts of good, fift boneftum, fecondly utile, thirdly jucundum: each of which we shall fee in the earth and the fruits thereof. For honefty and moral good, we fee it is gratefull to the owner or lower which laboureth therein, faithfully and gratefully repaying and requiting his cofts and labour thereon. For profit, it veeldeth pabulum & latibulum both for man and beaft; and fo neceffarily good is it in this refpect, that without it the King cannot live, Ecclefiaftes the fift chapter and the eighth verfe. For pleasure and delight, either of the eye to behold it, or of the tafte to relieve it, it is most delicious and delightfull, Milk, Wine, and Oyle, Wheat, and all other grain, which are both for variety and neceffity, we receive by Gods bleffing from the fruit and increase of the earth and trees: And therefore is every way good.

Poftea dixit Deus, Abundè progignunto aquæ reptilia animantia, Gen 1. 10. volucres volanto fupra terram, fuperficiem verfus expanfi

Cœlorum.

HIS verfe, and the three following, doe contain place this in in them the first dayes work, by which, both the the beginning waters are ftored with fifh, and the aire and fir- of pag. 84. mament was replenished with Fowl: For yet hitherto they were like to wide and great storehoufes, which were empty and void. In which dayes work are four branches; First, the Edi&t or Precept Secondly, the Execution or performance of it: Third, ly, the allowance and commendation of it, in the end of the twenty first verse Laftly, another special Precept for the preserving of these things fo made, in 22. verle.

Touching the Commandement we may note, That to fay or to command in word may seem to be but a weak thing; for words we hold to be but winde; yet fuch words as God speaketh, doe receive fuch and fo great power and authority from the Speaker or Commander, that of neceffity that which is faid muft needs be done.

If a King doe command, the power of his authority being joyned with the weakneffe of his word, doth cause it to be very powerfull and effectual. If a Princes authority can make his word fo great,

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