audierunt compuncti sunt corde dixerunt ad Petrum ac reliquos Apostolos Quid faciemus viri fratres Petrus autem ait ad eos Resipiscite Act. 2. 37. Now when they heard this they were pricked in their heart and said unto Peter and to the rest of the Apostles Men and bretheren what shall we doe Then Peter said unto them Repent p. 601 Tum alter ad alterum dixerunt Nonne cor nostrum ardebat in nobis dum loqueretur nobis in via dum adaperiret nobis Scripturas Luc. 24. 32. And they said one to another Did not our heart burn within us while hee talked with us by the way and while he opened to us the Scriptures p. 607 Etenim per unum Spiritum nos omnes in unum corpus baptizati sumus Judaei Graeci servi liberi omnes potati sumus in unum Spiritum 1 Cor. 12. 13. For by one Spirit are wee all baptized into one body whether we be Jewes or Gentiles whether we be bond or free and have been all made to drink into one Spirit p. 614 Ex eo quòd maxima illa nobis ac pretiosa promissa donavit ut per haec esficeremini divinae consortes naturae elapsi ex corruptione quae est in mundo per cupiditatem 2 Pet. 1. 4. Whereby are given to us exceeding great and pretious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust p. 620 Ad hoc ipsum verò vos omni praeterea collato studio adjicite fidei vestrae virtutem 2 Pet. 1. 5. And besides this giving all diligence adde to your faith virtue p. 624 Adjicite fidei vestrae virtutem virtuti verò notitiam Adde to your faith virtue and to virtue knowledge p. 628 〈◊〉 verò continentiam contincntiae verò tolerantiam 2 Pet. 1. 6. And to knowledge temperance and to temperance patience p. 631 Tolerantiae pietatem pietati verò fraternum amorem fraterno verò amori charitatem 2 Pet. 1. 7. And to patience godlinesse and to godlinesse brotherly kindnesse and to brotherly kindnesse charity p. 635 〈◊〉 vos O viatores omnes intuemini videte an sit dolor par dolori meo qui factus est 〈◊〉 quam afficit Jehova moerore die aestus irae suae Lam. 1. 12. Is it nothing to you all yee that passe by behold and see if there be any sorrow like unto my sorrow which is done unto me where with the Lord hath afflicted me in the day of his fierce anger p. 639 Nam eratis velut oves errantes Sed 〈◊〉 con vertistis 〈◊〉 ad Pastorem Curatorem animarum vestrarum 1 Pet. 2. 25. For yee were as sheep going astray but are now returned unto the Shepheard and Bishop of your souls p. 644 Paulisper non conspicietis me rursum paulisper videbit is me quia ego vado ad Patrem John 16 16 A little while and ye shall not see mee and again a little while and ye shall see me because I goe to the Father p. 648 Adeo provocantes Deum ad indignationem fact is suis ut irrumperet in eos plaga donec consistente Pinchaso judicium exercente coercita esset plaga illa Psal. 106. 29,30 Thus they provoked him to anger with their inventions and the plague brake in upon them Then stood up Phinehas and executed judgment and so the Plague was stayed p. 652 LECTURES PREACHED UPON the first Chapter OF GENESIS LECTURES Preached at Saint PAULES LONDON In Principio Deus creavit Coelum Terram c. Gen. 1. 1. WEE have heard of the undoubted credit and unquestionable Authority of Moses the writer Now touching his hand-writing hee hath left five Bookes as five fingers of his hand to point at the knowledg of God and heavenly things that so hee might shew them unto us In all which Bookes wee may observe two principall parts of his intent and purpose The one was to deliver to Gods Church the Law and Word of God The other is to write the History of Gods Works First hee sets downe the Creation of the Wold and all flesh that after hee might shew the Lawe which was given to all flesh in the World This Historie of the worlds Creation aptly divideth it self into two parts The first concerneth the old World 2 Pet. 2.5 which was in Paradise The other that World which hath been since and shall be to the end thereof Touching the old World hee considereth it in its perfection integrity and happinesse in these first two Chapters and in its defection decay and misery in the third Chapter For the perfection of it wee are led to consider the Creation of the World in the beginning of this Chapter and the Creation or making of Man and investing him in Paradise to bee the Lord and Governor of all the World and the things therein The sum of these verses is the narration of the manner of the rearing up of the frame of all things wee see in heaven and earth which is a matter of so high huge and infinite consideration that wee should quickly confound and lose our selves in it if God had not given us this thred of direction in our hands to bring us out of this intricate maze which else would astonish us This Creation is divided into six dayes works in which is shewed the six joynts as it were of the frame of the whole World In which six dayes the proceeding of God in this worke consisteth in these three points First the creating of all Creatures of and after an indigest rude and imperfect matter and manner For the first day was made a rude masse or heape which after was the Earth Secondly a bottomlesse huge gulfe which was the Waters Thirdly over both was a foggie obscure myst of darknesse which was the Firmament After that in the second place is set downe the distinction which is in three sorts First Of Light from darknesse Secondly Of the nether Waters from the upper Waters viz. of the Seas and Clouds Thirdly Of the Waters from the Earth After the distinction and dividing of this ensueth in the third place Gods worke in beautifying and adorning them after this order which wee now see First the Heaven with Starres Secondly the Ayre with Fowls Thirdly the Earth with Beasts Herbs and Plants of all sorts Fourthly the Sea and Waters with Fishes And having thus finished this great frame of all the World and beautified the same as wee see Then he framed and made Man the little world after his Image and placed him therein as his Pallace to enjoy and possesse Touching the first part of the Creation it is set downe in the first verse in which are foure workes of great weight and importance 1. The first In principio Second Deus Third creavit Fourth Coelum Terram
and the twenty second verse It is not early rising nor late sitting down Psalme the hundred twenty seventh But put case it be true which they imagine with themselves yet their life stands not in the riches so gotten It is indeed probable that a covetous man shall soon attain to riches For all is fish that comes to net with him he will not refuse any gain be it never so unlawfull If it be panis fallaciae if it be pretium sanguinis he will put it up And as he hath more means to get so he spares more than other men doe He doth no good works he distributeth not to the necessity of the poor magnum 〈◊〉 parsimonia and flesh and blood alwaies perswades her self of the best and never doubteth of any hurt The rich Merchants say with themselves We will goe and buy and sell and gain James the fourth chapter never thinking that they shall lose The rich man thought with himself I will eat and drink and take my rest but never thought that he should dye Luke the twelfth chapter So we alwaies dream of the best and never fear any evil We will drink strong drink to day and tomorrow shall be as this day and better Isaiah the fifty seventh chapter Again they may pretend further cause for the sinne of covetousnesse Aboundance makes a man abstain from many sinnes which poor men fall into of necessity For poverty makes a man to steat Proverbs the thirtieth chapter Therefore the Apostle willeth that if any man will not steal he must labour with his hands Ephesians the fourth chapter Aboundance sets them in case that they can doe many good works when the borrower is a servant to the lender as it is in the Proverbs The rich man is free from this inconvenience 〈◊〉 est abundat omnibus Riches doe make a man glorious But though all this were true yet Christ saith that life stands not in riches as the Preacher speaks by way of permission to the rich man Goe too take thy pleasure but for all this know that God will bring thee to judgement Ecclesiastes the eleventh chapter So doth Christ give them scope to conceive what opinion they think good of Riches Put case thou through thy covetousnesse hast aboundance yet thy life consists not therein that this is true That man is not a whit longer lived for his wealth the Scripture shews Divitia non proder unt in die 〈◊〉 Proverbs the eleventh chapter and the fourth verse Though hand be 〈◊〉 in hand yet it shall not serve the turn the rich man dyeth as well as the poor Psalme the thirty ninth but how powerfull this is to restrain covetousnesse appears by this We will doe nothing in vain much lesse suffer in vain The Apostle 〈◊〉 〈◊〉 the fift chapter Wh le we are in health of body we know our riches doe us great service but if death draw neer we are ready to say with 〈◊〉 Genesis the twenty fift chapter Behold I dye and what will all this wealth doe me good Christ saith not Be not covetous for you shall not be the richer but Be afraid of covetousnesse for your life stands not in aboundance of riches to put thee in minde to provide for another life rather than for this For albeit the covetous and miserable man hath misery in this life because he disquiets himself in vain Psalme the thirty ninth and therefore is called a 〈◊〉 or man-slayer yet his future misery being 〈◊〉 with the misery of this life makes him more miserable While he is in his 〈◊〉 it is well with him though he have many worldly cares But when he is put out of his office and shall be called to account How he came by his office and how he hath behaved himself therein How he got his worldly wealth and how he hath distributed the same for the relief of his poor fellow Saints Then it he be found faulty in his account his misery is farre greater than ever it was in this life Luke the sixteenth chapter Christ takes away from covetous men the opinion of life and wills them not to think that they shall live the longer for their riches And seeing they must dye and after death commeth the Judgement Hebrews the ninth chapter it is their part rather to lay up a good 〈◊〉 for the time to come 〈◊〉 lay up their treasure in Heaven Matthew the sixt chapter becanse as they heap up riches unjustly so they 〈◊〉 up wrath for themselves against the day of wrath Romans the second chapter Though covetous men think themselves well while they live yet Christ tell them They must dye that they should take 〈◊〉 that it may goe well with them after death That when they have layd down these earthly tabernacles the second epistle of Peter the first chapter They may be received into everlasting tabernacles Luke the sixteenth chapter Nam cui haec non adsunt is caecus est nihil procul cernens oblitus sese à veteribus peccatis suis fuisse purificatum Quapropter fratres c. 2 Pet 1. 9. Decemb. 3. 1568. THE Prophet David saith Psal. the fourty ninth Man was in honor when he was first created but continued not in that state the space of a night but became like a beast that perisheth So that as God made man so honourable a creature that he thought he might be God So when man in the pride of his heart would be like God be became a beast a beast not only in body for that he dyeth as they doe but in soul For if we consider the understanding part of the soul and the knowledge that man hath in the same He is foolish and ignorant even as a beast before God Psalme the seventy third and the twenty second verse and the rebellion of his heart is such that he is compared to horse and mule Psalme the thirty second This is our downfall But God of his rich mercy will not have man continue in dishonour though he lost that honour which God gave him in the beginning And as man would not continue in honor one night so God would not suffer him to continue in dishonour one night but presently after his fall gave him this pretious promise That howsoever man had made himself a beast yet God would not only make him a man again but partaker of the divine nature the second of Peter the first chapter and the fourth verse Which promise albeit it begins to be performed when we apprehend it by faith yet faith only doth not make it perfect but we must unto faith add virtue to virtue knowledge to knowledge temperance patience godlinesse brotherly kindenesse and love And these virtues if they concurre doe make man partaker of the heavenly nature At the first the Doctrine of Faith in Christ was hardly received or men thought to besaved only by Works And when they had once received it they excluded the doctrine of good Works All the difficulty that
in such sort his religion is vain except he add moral James the first chapter and the twenty sixt verse That he refrain his tongue and keep himself unspotted Secondly For the order or method of the Apostle There is an order not only of things productive one of another but that are adductive And having already gone through the powers of the soul that is Reason Affection and Corruption and prescribed internal virtues Knowledge Temperance and Patience Now he comes to the outward man and shews That to God who is above us is due Godlinesse to them that are neer us that is Christians and spiritual brethren that have one Father Brotherly love and to them that are farre off that is all men Charity Godlinesse is required in respect of the divine nature Brotherly love in respect of the familiarity or Church which are the houshold of Faith that is kindnesse to be shewed to Christians Thirdly Charity is a duty to be extended to all both Jews and 〈◊〉 as well as to Christians For as John the first chapter and the thirteenth verse there is the will of the flesh and the will of man whereunto Temperance and Patience have respect So there is the will of God too and that is it that Godlinesse takes hold of The want of Patience to bear made Peter to deny Christ And therefore first he must be patient and next after will follow Godlinesse All that will live godly must suffer affliction the second epistle to Timothy the third chapter So when we are armed with patience we are fit to hear of Godlinesse So it was with Peter and the rest of whom it is reported that having this virtue ibant gaudentes Acts the fift chapter having first planted patience godlinesse follows by good consequence Thirdly Godlinesse is that virtue whereby we are affected towards God as the worldly mans is to wordlinesse or the fleshly man to carnal pleasure Cornelius is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts the tenth chapter and Acts the seventeenth chapter and the twenty third verse it is used for the worship of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we ask as Elias to whom God is God One hath his belly for his God Philippians the third chapter such a one was Esau therefore called a prophane person Hebrews the twelfth chapter Others have no other godlinesse but gain as the first epistle to Timothy the sixt chapter and the fift verse such were they that were content to retain Diana's religion for their gain Acts the nineteenth chapter When we are as carefully affected to God as worldly men are to the world and carnal men to the flesh then we have Godlinesse But to consider of this how deeply Godlinesse is joyned we carry up our thoughts to God as to the chief truth to him that is the fountain of all goodnesse and joyes We are 〈◊〉 that he is the highest wisdome that knows all our actions and the highest power that can minister deliverance to their troubles that he is a regarder of them that seek him and a severe punisher of such as contemn him This inward affection is Godlinesse and this inward affection and perswafion of God is the mystery of Godlinesse the first epistle to Timothy the third chapter and the truth that is according to godlinesse Titus the first chapter and the first verse But as we must have this inward conceit so we must professe godlinesse the first epistle to Timothy the second chapter and the tenth verse For as in the first Commandement of the Law we must serve God in the truth of the spirit so in the second Commandement in the service of the body in the third with the blessing of the mouth we must blesse and praise God that is we must professe our 〈◊〉 at all times and all occasions not only privately 〈◊〉 publiquely in the fourth Commandement that is intirely by all the parts of the body even with the tongue which is our 〈◊〉 especially on the day of our publique profession not only to 〈…〉 opinion of God but as the Church calls us Come Les 〈◊〉 fall down before the Lord Psalm the ninety fift not only to say with the Apostle Romans the seventh chapter I serve God in my spirit but Ephesians the third chapter I bow my knees to God the Eather And 〈◊〉 to worship God by vocal prayer I will praise him with my mouth Psalm the sixtieth Hast thou faith babe 〈◊〉 te Romans the fourteenth chapter and the twenty second verse So if thou have an inward conceit of God have it with thy self but withall thou must professe it 〈◊〉 The visard of Godlinesse must be plucked off and the power shewed We must exercise and 〈◊〉 godlinesse the first epistle to Timothy the fift chapter and the sixt verse There must be godlinesse of life the second epistle to Timothy the third chapter All that will live godly Cornelius was godly for he 〈◊〉 his godlinesse by giving almes and praying to God Acts the tenth chaptor By his exercise of godlinesse he shewed the power of godlinesse working in him and that is the chiefest thing For 〈◊〉 are spiritual sacrifices the first epistle of Peter the second chapter and to them we must add that which the Prophet calls 〈…〉 Hosea the fourteenth chapter without which we are not truly godly And to both these there was added a sacrifice of the 〈◊〉 this spiritual 〈◊〉 is a broken and contrite heart Psalm the 〈◊〉 first to that is to be added Psalm the thirty second I 〈…〉 my 〈◊〉 that 〈◊〉 an outward profession and vocal confession an 〈…〉 of the body And lastly the 〈◊〉 of 〈◊〉 〈◊〉 sixt chapter I will have mercy and not sacrifice Not to give good words as James the second chapter God be merciful but the real mercy Hebrews the thirteenth chapter to distribute and to doe good forget not for with such sacrifice God is well pleased Thus shall we approve our selves to be godly as also if we say with David Psalm the twenty sixt I have loved the habitation of the just If we account the Sabbaths our delight Isaiah the fifty eighth chapter If we esteem of places and times of godlinesse aright and cleave to the persons that 〈◊〉 godlinesse as Acts the seventeenth chapter and the thirty fourth verse Dionysius and Damar is they that doe so shew Godlinesse The second Virtue is love of brethren For as in the Law he goes from the first Table to the second so here having noted what is due to God he prescribes us duties to be performed unto men So the Gospel as well as the Law commands both purity and charity and we must take the ground of our love ex fonte puritatis God makes his Sunne to rise upon the just and unjust Matthew the fist chapter So must we shew not only brotherly love to Christians but charity to all men Which brotherly love is not to be extended to natural brethren as Matthew the twelfth chapter My brothers
not put off till the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Psalm the hundred and nineteenth I made haste and prolonged not to keep thy commandements and in the third chapter looking for and hasting to the comming of the day of the Lord. As we must look for it so make haste to meet him joyfully Now we know the nature of it we will consider the degree of it in the word all not some kinde of care or indeavor but all diligence Seeing we have great and pretious promises in the higiest degree let our diligence be in the highest degree Men must not perswade themselves it is an easie matter to be a good Christian but a thing wherein all care and diligence is to be shewed and he had the spirit of God to direct him He layeth upon us no other burdens then necessary commandements Acts the fifteenth chapter and the eighteenth verse Our Saviour Christ by crying often Watch and pray Mark the thirteenth chapter Take heed Luke the thirteenth chapter Strive to enter into the streight gate Matthew the seventh chapter Labour not for the meat that perisheth John the sixt chapter calling entrance into life as hard as for a camel to passe through the eye of a needle Luke the sixteenth chapter shews men may not think but it requires all diligence and contention If the preservation of mans body cannot be without caring for apparel and meat And if humane nature be decayed and will not be repaired without cost there must be care and diligence to keep a good dyet then our union and incorporation into the Deitie is no matter of ease We must use diligence both in ceasing from evil and following good and that in as good degree as we can for when we have done what we can yet it is true in the first epistle of Peter the fourth chapter justus vix servabitur Unto which we add thirdly that the word give here used is very effectual It is used two wayes It is to bring in a thing with an opposition as if the Apostle said Heretofore ye have shewed great diligence in vanities ye can watch spend your time and money Shew the like diligence in following good The other is a sense used in the sixt chapter to the Galatians and in Judes epistle that if Hereticks cannot get in they will creep in craftily in the next chapter he saith Privily bringing in heresies and the same Jude verse the fourth So here it is brought in by imitation We must be as carefull to possesse our selves with good as the wicked are to joyn vice to vice It is Christs advise Luke the sixteenth chapter The children of light to be as wise as they of the world This joyning is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It hath a plain expression in the 68. Psalm The singers went before the players went after This procession in order of a Quier is the true motion signified by this word It is used by the Apostle speaking of the body in the fourth chapter to the Ephesians and the second to the Colossians and the nineteenth verse This coupling of one bone with another thus orderly marching or training he calls by the same name Such a thing the Apostle exhorts unto here From hence we learn that Christianity or Religion is as a Quier consisting of many veins or a body of many parts It is not a thing stancing of one virtue they that have learned Christ truly Ephesians the fourth chapter have learned first to put off the old man and then to put on the new And so the Apostle reckoning up as a great train of virtues as Peter doth here and St. Peter saith verse the ninth They that conceive not so of Christianity are blinde and cannot see afarre off When in the Scripture we finde any main matter of weight said upon one virtue we must take a part for the whole it is but one virtue of the train As there are many parts of repentance the second epistle to the Corinthians the seventh chapter so the Apostle gives a compleat harnesse standing of seven several parts Ephesians the sixt chapter As they that are partakers of the Divine nature are a body compact of many joynts and sinnews so the divine spirit is not one alone but as the ancient Fathers define the eleventh verse of the seventh chapter of Isaiah and the fourth chapter of the Apocalyps Secondly This is not promiscuè confusedly but orderly as in a Quier one begins another follows This multitude of virtues is Acies ordinata Canticles the sixt chapter like the marching of Soldiers for it comes from God who is the God of order and not of confusion Thirdly All at once doe not break out but there is a successive bringing in one of the other In that order there are degrees First Faith Secondly Virtue Thirdly Knowledge The number of virtues be eight as eight parts of repentance in the second epistle to the Corinth ans the seventh chapter Those contain our separation from the Devils nature As the other are our union with Gods nature which are usually compared to those eight steps in Ezekiel the fourtieth chapter from the thirty first to the fourty first verse they are our assents whereby we approach to the Altar so the promises of blessednesse which our Saviour speaketh of are eight Matthew the fift chapter Another thing to be observed is That of these eight there are four pair for to a theologicall virtue is added ever more a moral Faith knowledge godlinesse and charity are theologicall to evey one of these there is a moral virtue To come to the particulars we shall observe that faith begins and charity ends as Galatians the fift chapter fides per charitatem operatur So in Peter faith works till it come to love He that will come to God must beleeve Hebrews the eleventh chapter but that is nothing without love 1 Cor. 13. Love is the bond of perfection Colossians the third chapter Above all have love which is the chain of perfection Faith is a most pretibus thing so he saith verse 1. And it hath this honor to be the root and foundation of all as Colossians 2. grounded in faith it is the ground of all vertue it is Choragus the first that leadeth the dance Men hope to receive the end of faith and that is the salvation of souls the first epistle of Peter the first chapter then faith is the beginning of it To this truth we must add another truth that as it is the first so but a part and not as the world would have it to be all Because faith commeth by hearing Romans the tenth chapter the world is all set on hearing but in the first epistle to the Corinthians and the twelfth chap. the body is not all an eare Faith is but a part and that an eighth part As here we have warrant from St. Peter it is the first ergo we must begin at it but not to stand there but goe further
sides Matthew the fourteenth chapter and the thirty first verse so Modica virtus Apocalyps the third chapter and the eighth verse Where there is great faith there is great virtue where no faith no virtue As it is no true faith which virtue doth not follow so no true virtue which faith doth not goe before It is called Grace in respect of God from whom it comes and virtue in regard of the effects The Philosopher called them habitus because they had them from themselves but virtus est 〈…〉 Domino virtutis to salve the error of the Philosophers The Apostle calls it Grace in the second epistle of Peter the third chapter and the eighteenth verse grow in grace so he calls it virtus He hath called us to glory and virtue in the second epistle of Peter the first chapter and the third verse and Philippians the fourth chapter and the eighth verse It is by good consequence that it is so called because it is wrought by the Gospel which is the power of God Romans the first chapter and the sixteenth verse His words are spirit and life John the sixt chapter Virtue must bring forth virtus The Philosophers Virtue had no divine thing in it they enured themselves to it and so ascribed it to themselves Our virtue proceedeth from faith which is a divine thing Whatsoever is not of faith is sinne Romans the fourteenth chapter But the Heathen called their virtues habits as from themselves not from the grace of God To Virtue Knowledge He began with Faith a theological virtue then he added Virtue which is moral now he comes to Knowledge another theological virtue By this successive coupling we are taught not to stay at virtue but to proceed de virtute in virtute Psalm the eighty fourth and the seventh verse from strength to strength As before against infirmity and weaknesse of our nature he added virtue So for our error and ignorance he joyneth knowledge for there may be an active power to work and yet not aright as Romans the tenth chapter the second verse They have zeal but not according to knowledge But there must be not only power but wisdome not only homines improbi shall be cast out but foolish vigins Matthew the twenty fift chapter As virtue is required so is knowledge to direct us in that we doe We must seek for Non tam virtutem quam aurigam virtutis scientiam sine quâ ipsa virtus est vitium therefore Proverbs the twenty third chapter and the fourth verse Cease from thy wisdome And in Ecclefiastes the seventh chapter Be not nimium just us Knowledge is a key Luke the eleventh chapter and the fifty second verse And a Quire must have a key to set the song that is the key of knowledge In the Law nothing was to be offered without salt that is the grace of knowledge It is that which the Apostle calleth the inward annointing in the first epistle of John the second chapter and the twentieth verse which gives a sweet savour and sent to God So saith the Apostle in the second epistle to the Corinthians the second chapter We are a sweet savour to God But is not faith knowledge It is But yet where the object of faith is verum falsum Science hath for its object good and evil as Genesis the second chapter and the ninth verse the passions of Christ and the torments of Hell are indifferently the objects of faith but the affections are stirred by good and ill And it is knowledge that must discern between good and ill evil things may goe under the shew of good and therefore we must have knowledge to unmask them So the doctrin of repentance being a good thing hath a shew of ill and without the grace of knowledge men are hardly brought to beleeve it As there is prudentia carnis Romans the eighth chapter and the sixth verse and prudentia seculi in the 〈◊〉 epistle to the Corinthians the third chapter and the nineteenth verse so there must be a spiritual knowledge and wisdome to discern them and to measure what is good That all which we doe teach may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first epistle of Peter the second chapter and all you doe may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans the twelfth chapter we must add this knowledge Knowledge is lame without power and power is blinde without knowledge for knowledge is the lightning of the eyes of the minde the second epistle to the Corinthians the fourth chapter There is a knowledge falsly so called the first epistle of Timothy the sixt chapter and the twentieth verse The knowledge truly so called is not speculative but practique It is the knowledge from on high that directs our feet in the way of peace as Luke the first chapter and the seventy ninth verse And not only that which lightens our eyes Physitians of longest practise and Souldiers that have been trained are most respected so it is in worldly things and so it should be in divine things A man must animare praxin that was the advise of the Civilian give a soul to it as in the thirty third chapter of Deuteronomie and the eighth verse first Thummim and then Urim Jesus began to doe and teach Acts the first chapter and the first verse that is the touchstone of knowledg as Christ saith If any man will doe his will he shall know of his doctrine qui fecerit voluntatem Patris sciet de doctrina utrum sit ex Dec John the seventh chapter and the seventeenth verse for there are some that are alwayes learning but never come to the knowledge of the truth especially that knowledge that may be truly so called in the second to Timothy and the third chapter Scientiae verò continentiam continentiae verò tolerentiam 2 Pet. 1. 6. THE Apostle proceedeth now to the fourth voice of this quire having laid faith for the first and to it added that which the Apostle calls the work of faith in virtue in the second to the Thessalonians the first chapter and the eleventh verse and thirdly To virtue knowledge now in the fourth place he joyneth to it temperance It is the common course of the world so soon as they have a little taste of knowledge to ascend up to heaven but he tells us knowledge must goe down to our fouls and then proceed to godliness which we are taught in our conformity to our Saviours example of whom the Apostle saith Ephesians the fourth chapter and the ninth verse He that ascended the same is he that descended first The chief point of our duty is first to temper our affections and then to come to godliness after For the justifying of 〈◊〉 order in respect of the consequence this hath with the former there are three causes why he bringeth in temperance next after knowledge The first is because whereas corruption is in the world through 〈◊〉 verse the first and Ephesians the fourth chapter The
carnall and are not spirituall Temperance will make men depart from the flesh and grow spirituall and so be like the 〈◊〉 nature To Temperance hee exhorts to add Patience the first voice of this quire which the Apostle reckons among the fruits of the Spirit Galathians the fift chapter and the twenty third verse for three reasons as the Philosophers observe to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is next adjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the effective part is joyned courage For as is observed from John the first chapter and the thirteenth verse not of the will of the flesh nor of the will of man There are in man two wills the will of the flesh and the manly will for God having planted in the Soule desire to follow good there followes courage to remove whatsoever shall hinder our desire and as wee have a virtue to moderate our concupiscence or sensuality so here is Patience against our courage Secondly what makes a man intemperate but 〈◊〉 as Genesis the twenty fift chapter Esau must needes die except hee have the meat hee desires therefore 〈◊〉 is a virtue necessarily required in the faithfull the sixteenth chapter of the Proverbs and the ninteenth chapter of the Revelations Haec est sides patientia Sanctorum The third reason of the dependance is 〈◊〉 vincit qui patitur Intemperance and Impatience are the great Conquerors of the world the one being the Nurse of Phisitians the other of Lawyers And as we have had a virtue to conquer intemperance so it followes by good order next that wee have the virtue against impatience As the one sort are said to bee clothed in white that is the innocency of the Godly Apocalyps the seventh chapter and the ninteenth verse so others by Patience have made their garments purple in the blood of the Lamb Apocalyps the ninteenth chapter Secondly when wee know what to doe wee must not be drawn from it by any terror For as the devill to alure us to sinne joyns dulce malum so to keepe us from good hee joynes bitter with that which is good He joynes to 〈◊〉 labour and disgrace that by them hee may keepe us from it Labour is a thing our nature cannot away with durum pati the object of this virtue is tribulation as Romans the twelfth chapter bee patient in tribulation a virtue that becommeth Saints Apocalys the ninteenth chapter haec est fides patientia Sanctorum For the originall of tribulation men doe not feare the evils of the life to come and therefore God is faine to send them crosses while they live which must bee borne patiently as Micah the seventh chapter portabo iram Domini quia peccavi Secondly they are sent for tryall of our faith ut tollet ferro rubiginem addat 〈◊〉 puritatem That was the cause of Jobs trouble to try his faith The use of this virtue in respect of men is as Matthew the fift chapter If they smite thee on the one cheeke to turne the other If they take way thy coate let them have thy cloak also If men reproach ye as David was to beare it as hee did the second of Samuel and the sixteenth chapter to endure the spoyling of our goods as Hebrewes the twelfth chapter In such cases it is the perfection of the Saints while they live here to possesse their Souls with Patienee as it is in Saint Luke the one and twentith chapter For the use the Apostle makes of this virtue patience is needfull for the avoiding of corruption Give not place to the Devil by suffering the Sunne to goe down upon thy wrath Ephesians the fourth chapter For men in their impatience utter the corruption of their hearts Michah the seventh chapter Secondly It makes them like God as John the third chapter and the first verse for there is nothing in God more divine than patience this virtue he shewed to the old world which he endured so long the first epistle of Peter the third chapter and to the new world the second epistle of Peter and the third chapter He is not slack but patient to all and would have all repent The same is the affection of the Sonne of God towards his Church What did Moses admire Exodus the third chapter to see the bush a fire and not burn but videt rubum ardentem Even so now the faithfull shall drink deadly poyson and it shall not hurt them as Christ promiseth Mark the sixteenth chapter that is the evil tongues of the wicked which are as the poyson of Asps as Psalm the hundred and fourtieth The Apostles exhortation is James the first chapter and the fourth verse Be patient that ye may be intire and perfect and as the first epistle of Peter the fift chapter If ye suffer but a little God shall make you perfect And Christs advise is To bring forth fruit in patience Luke 8. Tolerantiae pietatem pietati verò fraternum amorem fraterno verò amori charitatem 2 Pet. 1. 7. IN the first of these three verses the Apostle makes his first conjunction of Faith Teaching that as we must be of a sound belief so of a virtuous life The second of Knowledge not to be drawn from a virtuous life by any deceits Of Temperance against allurements And Patience against terrors and troubles all these are moral virtues And to these he joynes in the third verse the threefold train of Godlinesse Brotherly love and Charity all which are theological virtues For as Christ exhorteth not only to doe good to them from whom we receive good Luke the sixt chapter and the thirty third verse which be the virtues of kindnesse that the Heathen practised but to add Christian virtues Doing good to them that hurt us and as Matthew the sixt chapter Our righteousnesse must exceed the righteousnesse of Scribes and Pharisees So theological virtues doe not exclude moral but as the Apostle shews we 〈◊〉 beside moral virtues 〈◊〉 these theological Faith doth not abolish but establish the Law so Romans the third chapter the Gospel requires of a Christian both will virtues and theological In the course of the world we finde it otherwise the civil man will shew himself temperate and patient but makes little account of religious virtues Others as Jude the first verse will seem to be religious by hearing and discoursing of the word and by certain religious terms but neglect those moral duties According to the first table they are religious but neglect the duty of the second Therefore for the Civil man albeit moral virtues are the perfection of this life yet if he look higher to the great and pretious promises of being partaker of the divine nature his moral virtues cannot raise him up so high as those virtues of Christianity that must doe that And for them that stop at the moral duties of the second Table and content themselves with a shewing religion by theological virtues If any man seem to be religious
before in regard of man in state of Innocencie or that which 〈◊〉 in the next chapter in regard of Man after his Fall Naked before their fall In regard first of that which goeth before this verse The man and his wife were naked yet were not ashamed left that any should think any evill to be in them lest any 〈◊〉 should be suspected to be in this time of Innocencie it is 〈…〉 a man 〈◊〉 marrie 〈◊〉 Virgin 1 Cor. 7. 36. In their 〈◊〉 then was no uncomelinesse for saith St. Austin in the time of Innocencie in the marriage of Adam and Eve in their bodies or 〈◊〉 〈…〉 calor there was 〈…〉 〈…〉 there was no 〈◊〉 motion but since the fall it is otherwise when David saw 〈◊〉 naked 〈◊〉 her self 2 〈◊〉 11. 2. her beauty 〈◊〉 his 〈◊〉 after 〈◊〉 committed 〈◊〉 and murther But the state of Adam and Eve in Paradise was otherwife whose mindes were pure and chaste there was in them 〈◊〉 shame for there was no cause why they should be ashamed which sheweth that if any then more than any Adam and Eve were Saints and their state was Angelicall Naked after the fall In regard of that which followeth this verse There was no shame before the Fall in that their life was so innocent that there was nothing whereof they should be ashamed but now by sinne shame came into the World and want of shame now argueth wickednesse Man was in honor and regarded it not but Adam and Eve by disobedience and breaking the Law of God given them in Paradise turned their glory to shame which shame continueth in all their posterity so that this verse is necessarie in respect both of the precedents and subsequents The state of Adams Innocencie is grounded by the Fathers out of this very verse and they make much account of the 7. chapter of the Preacher 29. where the wiseman saith This only have I found that God hath made Man righteous fecit Deus hominem rectum God hath made Man streight and upright in regard of his minde his wisdome is without busying himself with many questions such was his wisdome in the 20. verse you see that he gave to all the Beasts apt names agreeing with their natures the other straightnesse was of his will there was in his will no perversenesse the first of these the Fathers doe call gratiam gratis datam the other they call gratiam gratum facientem it was knowledge that made him after the Image of him that created him Colossians 3. 11. And again as concerning his minde God created him in righteousnesse and in true holinesse Ephesians 4. 24. Mans original righteousnesse was like that of the new man Christ after the Image of God his body was straight and his minde was upright But some will ask Why was not mans wisdome in the 20. verse and his uprightnesse in this verse Why were not both these joyned together Wisdome say they is appropriate unto Man before Woman was and the wisdome which Woman hath is from Man in whom silence in publique place is commendable and if they will learn any thing let them aske their Husbands at home 1 Cor. 14. 35. Innocencie was their attire But Man is not said to be innocent and upright untill that Woman was made And the Fathers say well that innocencie and righteousnesse before the fall was vestis nuptialis the wedding garment which made them more seemly in the sight of God though they were naked than all the rich and costly attire that is to be found in a Princes Palace originall wisedome and righteousnesse made Adam and Eve wise as serpents innocent as Doves Matthew 10. 16. there was in them as the Fathers say well prudens simplicitas and simplex prudentia they were ripe in knowledge innocent in life So that neither ignorance nor error which is worse than ignorance did distort their wisdome pejus est errare quam ignorare There was in them no mallice no perversnesse to distort their will they counted Godlinesse great gain and were content with their estate as it is in 1 Tim. 6. 9. They laid themselves upon the strong foundation of their obedience that so in the end they might obtain life eternall that so there might be continuall quietnesse of minde and peace of conscience that passeth all understanding The division of the verse This verse divideth it self into two parts the one is in respect of their body in that they were both naked the other is in respect of their minde and they were not ashamed First We will speak of these parts severally then after of them joyntly though they were both naked yet were they not ashamed First of them severally Their bodie naked In respect of their body they were both naked they were borne naked as we are borne Naked came I out of my mothers womb saith Job in his first chapter 21. and so were they created The ancient Divines doe draw out of that that Man is borne naked without any covering not with a thick and hairy hide but with a thin and smothe skin without claws without talents without horns or hoofs they are borne inermes having no weapons whereby they argue that man is borne not to doe any harme or hurt but to be harmlesse He is borne for love and the first words that Adam spake were words of love Adam and Eve Man and Woman are borne ad adhesionem unionem to cleave together and be one flesh that they should be not as Lyons but as Lambs like the immaculate Lamb Christ Jesus that they should be not as Griffins but as Doves like the Holy Ghost which descended like a Dove we should be gentle as Lambs innocent as Doves It was Tubalkain that came from Cain who was a murtherer that first brought in weapons to be instruments for Warre and dissention between men Adam and Eve in time of their obedience were naked in body innocent in minde they were the two Lambs the two Doves in Paradise born to no harm Nakednesse opposite to vestimentum Nakednesse standeth here opposite to apparrel which is either to cover us or to adorn us For the first use it is sufficient that our apparel be comely with shamefastnesse and modesty 1 Tim 2. 9. For the clothing of man in Esay 61. 10. God hath clothed me with the garments of salvation and covered me with the robe of righteousnesse he hath decked me like a Bridegroom with this was naked Adam arrayed Apparel is either ornamentum or indumentum the one for comelinesse the other to cover nakednesse Adam and Eve had no need of apparel for these two uses Man then regarded not his outward apparelling but he cared that the hid man of the heart might be uncorrupt as it is in 1 Pet. 3. 3. Though we are borne naked yet so we cannot long continue No weather no winde could pearce them in time of Innocencie they were impassible they felt not the
is a jealous God and by his good will would not admit any other to be as good or equall to him he cannot abide a partner but I will tell you how you shall attain to this honor whether he will or no only eate of this and it shall bee so Thus the Devill beginneth to set up another kingdom against the kingdom of almighty God The third and last bait is of knowledge which he addeth for the more assurance lest the former two should not take for it is q.d. Although happily you can be content with this estate in Paradise as sufficient for you yet if that move you not then look to this excellent gift of knowledg unto which you shall attain hereby Now even upon all these principles and reasons he inferreth his conclusion thus Seeing you shall reape and receive all these benefits safely and without danger of death Therefore why doubt you why forbeare you any longer to eate of this fruit Surely if the spirit of lies had not blinded her eyes the image of light and knowledg which was in her might have perswaded her this That all these things which the Serpent had spoken could not possibly bee true Because it standeth with common sense and reason That God which made all things would never make such a Tree which should be so prejudiciall to his own glorie Therefore she might have well answered the Serpent to all this That if it be a Tree of such force and virtue he should first begin to her and eate of the fruite that then she might see him to be as God knowing all things she might know that he said true and then follow his counsell and doe the like But this sheweth that the Spirit of error had blinded her eyes and bewitched her heart for it is Gods just judgement that when men are thus farre overgrown in pride that they should be blinded Psal. 〈◊〉 7. and that so blind that they shall say with the 〈◊〉 Tush God seeth us not there is no knowledg in God Quum ergo videretur mulieri bonum esse fructum arboris illius in cibum gratissimam esse illam oculis ac desiderabilem esse arboris fructum ad habendum intelligentiam accepit de fructu ejus comedit etiamque dedit comedendum viro suo secum qui comedit Gen. 3 6. Novemb. 23. 1591. AT our general handling the temptation of Eve in the entrance of this chapter we referred the sinne it self to this verse we are now to handle which verse containeth as it were a third temptation of Eve in that she saw the tree good for meat pleasant and profitable as the Devil in Christs temptation in the fourth of Matthew useth three sorts of temptations The first is Distrust the second Presumption and the third is Inticement and Allurement of honour First when Christ was hungrie he would have him turn stones into bread he would have him distrust God and his word Secondly he set him on a pinacle and would have him cast himself down by unlawfull means he would have Christ presume of God Thirdly he tempteth him setting him upon a high mountain offering him all the kingdoms of the world and the glory of them to worship him So here Satnan by his first question tempteth Eve to distrust Gods commandements and goodnesse Secondly by presumption he tempteth her to eate by making her to beleeve that though she did eat the forbidden fruit yet she should not dye at all And then thirdly he comes with his inticing temptation if you will be as Gods and know all things you must eate here of In this last is a spectacle of delight the fruit was sweet and wholsome pleasant to the eye whereby to get knowledge Whatsoever wealth and honor was to be desired was shewed her whatsoever delight and pleasure might be desired was shewed her by Sathan the tempter of him and her Christ was tempted with all wealth and Eve with all knowledge But as it is in James 3. 15. this wisdome descendeth not from above it is earthly sensual and devillish The Serpent by his last temptation doth labour not only to quench faith but to kindle lust he will by the kindling of lust extinguish faith In Ephes. 4. 14. we must not be carried away with every winde of Doctrine and craftinesse whereby Sathanlyeth in wait to deceive but as it is Ephes 6. 16. above all things we must take the shield of faith where with we may quench all the firie darts of the wicked which are said to be firie darts because they set on fire our concupiscence which faith is able to extinguish lust Now there is fides per charitatem operans faith that worketh by love and fides per timorem operans faith that worketh by fear and therefore Sathan to 〈◊〉 the faith and obedience of Eve dealeth with her love first and with her fear after By his non omnino he extinguisheth love for love she was not obedient fides per timorem operans only faith by fear did retein her in obedience lest peradventure you should die fear not love made her yet a little faithfull but he took order also for her fear as before he extinguished love by affirming that God was a hard and fearfull Lord so now to drive away fear he will have her to make an account of him as a God of clouts not to be feared and now he inkindleth the concupiscence of Eve By those two he extinguished faith in making obedience painfull and prejudiciall and making disobedience pleasant and beneficiall edite eate eritis sicut dei scientes bonum malum and ye shall be at Gods knowing good and evill Here by setting a fair shew to the eye he affaulteth the eye with a glorious shew Austin saith that there are two manners or means whereby lust is provoked and kindled the one is the care by hearing and the eye by seeing Bernard saith there are two wayes 〈◊〉 Sathan the one is circuitio the other circumventio the one is going about like a roaring Lion seeking whom he may devoure the other is his circumventing a man in all subtilty the one is in speaking swelling words of vanity and beguiling in wantonness 1 Pet. 2. 18. his circumventing is taken out of the 2 Corinthians 2. 11. Here he useth both the means by bringing Gods word in question in all subtilty extinguishing love and his opposing the falseness to the truth saying though you eat you shall not die expelling fear and shewing that obedience was burthensome and disobedience full of delight and thus besieging them on every side yet would not give them over till he had made them both to eat for so long as any spark of Gods word is remaining in them he will not leave them nor give over his temptation such is his diligence in his tempting It is the Law of Sathans mouth that leadeth man captive unto the Law of sinne Romans 7. 23. In Jobs temptation Sathan
to thy self and Paul the first to the Corinthians the second chapter and the second verse saith he esteemeth the knowledge of nothing but of Jesus Christ and him crucifyed And the Tree of life is fenced with Cherubyms which is taken for knowledge and the Sword for power Paul in the first to the Celossians and the 24 verse Rejoyceth in his afflictions to fulfill the rest of the sufferings of Christ in his flesh And Christ himself by his sufferings entred into glory the twenty fourth of Luke and the twenty sixt verse and if we with a contrite heart in repentance make a Sacrifice of our sensuall and bruitish affections and with patience beare our afflictions we shall passe with Christ to everlasting glory the Angel shall lay down his Sword the Cherubyms shall become our friends we shall be partakers of Christs Sacrifice which worketh reconciliation between God and man and the wrath of God being appeased then followeth the restoring of us to the heavenly Paradise And to him that overcommeth God will give to eate of the Tree of life in the middest of the Paradise of God the second of the Revelations and the seventh verse And so much shall suffice at this time AMEN LECTURES PREACHED UPON the fourth Chapter OF GENESIS LECTURES Preached in the Parish Church of St. GILES without Cripple-gate LONDON Deinde Adam cognovit Chavvam uxorem suam quae ubi concepit peperit Kajinum dixit acquisivi virum à Jehova Postea pergens parere peperit fratrem ipsius Hebelum Gen. 4. 1. February 7 1598. THIS continuance of the story of Moses begins to set forth the increase of the world after Adam and Eve were expelled Paradise The sum of all set downe in this Chapter to that end is of two parts First the propagation of mankinde Secondly the partition of mankinde set out in Cain and Abell The propagation is the fulfilling of that Prophesie of Adam who foretold of his wise that she should be mater viventium in the third chapter and the tewentith verse and it is indeed a resemblance of the tree of life in that by means hereof albeit life cannot continue in any singular person because of the Sentence pronounced by God that as hee is dust so shall heereturne to dust Chapter the third yet there is immortalitas speciel that is a perpetuall succession of life in the posterity of Adam As a Tree albeit in the end of the yeere it casts his leaves yet still there remaines a substance of life in it which makes it send forth leaves again Esay the sixt and the thirteenth verse so it is in mankinde for as the old life falls so there riseth up a new When the Father dieth the Child stands up in his place and so is life still preserved This is done by generation which is a kinde of creation as it is said of Adam that he begat a Child in his own likeness after his Image Genesis the fifth and the third verse For as there is in God diffusiva virtus whereby he communicateth his goodnesse to others so it is a thing to bee desired that Adam having received life should shew the same to others that when Adam dyeth Cain and Abell issued up in his stead which desire is so planted in man that albeit God when he said to Adam that in sorrow and the sweat of his browes he should eate his owne bread told him that hee should have enough to doe to get a living for himselfe yet Adam being scarce able to provide for himselfe begetteth children And albeit God said unto the woman that shee should bring forth children in sorrow and travell Genesis the third Chapter and the sixteenth verse yet shee not only brings forth Cain but having tryed the paine of child-bearing shee said not as Rebecca Genesis the twenty fift Chapter and the twenty second verse but addeth yet and brings forth Abell so high a reckoning did Adom and Eve make of continuing their kinde In the propagation we have two parts First Adams knowing And secondly Eves conception unto which two things are to be added first the manner of expressing the carnall copulation of Adam and Eve by this terme of knowledg Afterward Secondly the circumstance of time noted in the word afterward For Adams knowledg and the generation of mankinde wee see that the transgression of the Commandement of God in Paradise doth not hinder marriage so as it should be a sinne to beget children but contrary wise marriage is a remedy against sinne the first of the Corinthians the seventh Chapter and the second verse And that which God affirmeth touching the joyning of man and woman Genesis the second Chapter and the twenty fourth verse That Man shall leave father and mother and cleave to his wife and they two shall bee one flesh is not repealed by God for wee see the accord of marriage betweene Adam and Eve is continued and they company together and bring forth children And as the estate of marriage was not taken away by sinne so was not the blessing of fruitfullnesse and conception Therefore as before they fell God said Bring forth fruit and multiply and fill the Earth the first Chapter and the twenty eighth verse so here Eve receiveth from the Lord strength to conceive and bring forth Cain and Abell Now the woman bringeth forth not only a seede but the seede promised in the third chapter of Genesis and the fifteenth verse and that a holy seede Matthew the second chapter and fifteenth verse not only Men in Earth but Saints in Heaven and the end hereof is not only that wee should desire to have our own names continue but as Joshua speakes in the seventh of Joshua and the ninth verse quid fiet magno tuo nomine that is that not only wee may magnifie Gods name while wee live but that when wee fall another seede may stand up and prayse his name that the seede may serve him Psalme the twenty second and the thirtith verse A people that shall bee borne shall praise him the hundred and second Psalme and the eightteenth verse Know Touching the carnall copulation of Adam with Eve where God expresseth it by the terme of knowledge it sheweth us the holinesse of this tongue wherein the holy-Ghost writ this then which there is no tongue that useth so modest and chaste speeches and therefore is called the holy tongue and it withall sheweth us that the holy-Ghost by his owne example commendeth unto us modesty and chaste speeches for that modest speech which hee useth here to expresse the company of man and woman he useth also Matthew the first where he saith Joseph knew not Mary and this thing hee calleth by another terme Debitam benevolentiam I Corinthians the seventh and the third verse that is he exhorteth us to avoid fornication uncleaness and filthiness Ephesians the fifth and the third verse so he might provoke us by his example for as that broad speech uttered
of his sinne is dispatched in a word My sinne is greater but he takes his punishment in pieces and thinks of it particularly whereupon one saith of Cain and the wicked that the repetition which they make is eorum quae ferunt non quae fecerunt they are generall in their sinne but particular in their punishment For as of the abundanee of the heart the mouth speaketh Matthew the twelfth chapter so we may gather by Cains words that he thinks more of his punishment than of his fault that which offends him stood more in his sight and grieved him more than that which offended God but the godly are of another minde for they will be content to have the punishment remain upon them so that the guilt may be taken away But there is a third point in this repetition which is a perverting of the order which God set down in giving the Sentence God began with the curse ended with casting out of the earth but Cain beginneth with his casting out of the earth wherein he sheweth what is his greatest grief for if a man suffer many pains he will speak of that first which doth most pinch him and complain first of the losse of that thing which he doth most of all affect in that he first complaineth he is cast out from the face of the earth he sheweth he took more care for the face of the earth than the face and presence of God and it grieved him more to be deprived of the good will of men than of the favour of God It is otherwise with the Saints of God for they crie Psalm the seventy third and the twenty fift verse Whom have I in heaven but thee and there is none in earth whom I desire besides thee Psalm the 〈◊〉 third Thy kindness is better than life it self and when they come to make composition between heavenly things and earthly we see what David saith in the second of Samuel the fifteenth chapter and the twenty fift verse If I finde favour in Gods sight I will see the Ark again that is the presence of God and makes choice of that as his greatest felicity not to enjoy his Scepter or to be restored to his Wives and Children which earthly men would make most account of so the Apostle Philippians the third chapter and the eighth verse Esteeming all things as dung in respect of Christ. Whereby we see that as Cains punishment grieved him more than his sinne so the earthly part of his punishment offends him more than the heavenly One thing more is to be added that is Cains Commentary or interpretation of Maledictus for he saith that to be cursed is to be cast out from Gods presence The presence or face of God hath reference to the power of God or to his favour from the presence of Gods power knowledge or spirit there is no escaping Psalm the one hundred and thirty ninth If I climb up to heaven 〈◊〉 art there if I goe down to hell thou art there also of which the Prophet saith Jeremiah the twenty third chapter and the twenty fourth verse coelum terram ego 〈◊〉 but that is not his meaning but that he is cast out from the presence of Gods favour so are 〈◊〉 words to be taken to Moses Exodus the tenth chapter and the twenty eighth verse Get thee from me and look thou see my face no more Rsalm the thirty first and the twenty second verse I said in my half I am cast out from thy presence and Psalm the eightieth Turn again O Lord cause thy face to shine and we shall be saved so that we must know that albeit God be present every where with his power yet he is not present with his favour and not only that but it signifieth the place where the favour and grace of God is intailed that is his House and Church of which the Prophet saith Psalm the ninty fift Let us come before his presence or face with thanksgiving When shall I come and appear in the presence of God Psalm the fourty second of which presence Christ saith Matthew the eighteenth chapter When two or three be gathered together I am amongst them and the Apostle in the second to the Corinthians the second chapter In the presence of Jesus Christ forgive I them that is in the Church where God speaketh to us in his word and we again speak to him by prayer so Cains punishment is both spirituall and ecclesiasticall for that he is not only shut out of Gods favour but cast out of the place where the presence of his favour and grace is shewed and the punishment was justly inflicted upon Cain that durst commit so great an offence in the presence and sight of God and when it was committed feared not Gods presence but denyed it as if God knew not of it The second point is Cains admonition wherein the first thing to be observed is how in this repetition it comes to pass that Cain saith whosoever shall finde him will kill him seeing in the sentence there is no mention of death the reason comes from the guiltiness of his conscience severiorum seipso Judicem habet 〈◊〉 whereupon it falleth out that though the Judge absolve yet the party guilty addeth a sentence of condemnation upon himself so doth Cain condemn himself as worthy of death God indeed afterward saith He 〈◊〉 shedeth mans blood by man shall his blood be shed Genesis the ninth chapter but seeing Cain 〈◊〉 God hath uttered his opinion of murther that it is a sinne mortall it may be said to him ex ore 〈◊〉 te 〈◊〉 Luke he 〈◊〉 chapter that men may know that wisedome is justified of 〈◊〉 children 〈◊〉 the eleventh chapter so 〈◊〉 is 〈◊〉 of her children Secondly Where he saith he shall be killed with a 〈◊〉 and bloody death this is secundum dictamen rationis ut 〈…〉 fecit expectes Cain is told by his own conscience that 〈◊〉 he 〈◊〉 murthered Abel so himself must look to be murthered This is that Lex 〈◊〉 written naturally in the hearts of all men which made the bretheren of Joseph to say Genesis the fourty second chapter and the twenty first verse We have sinned against our brother in that we saw the anguish of his soul when he besought us and we would not hear him therefore is all this come upon us By that Law it was just that as Hammon had made Gods people afraid so he himself should fear and be dealt with as he had purposed to deal Esther the seventh chapter and the sixt verse therefore the Prophet saith Isaiah the thirty fift chapter and the first verse Woe be to them that spoile for they shall be spoiled and our Saviour Christ saith agreeably Matthew the seventh chapter With what measure ye meat the same shall be measured to you again Thirdly He saith Omnis qui inveniret there could but one kill him and yet his 〈◊〉 tells him he deserveth to die at the hands
between them If ye love me saith Christ keep my commandements John the fifteenth chapter And the Preacher Seek for the mysterie of faith as in a pure conscience the first epistle of Timothy and the third chapter For they that put away a good conscience make shipwrack of faith the first epistle of Timos thie the first chapter and the nineteenth verse The Gentils did know God but did not glorifie him as God They knew the truth but did detinere veritatem in injustitiâ Romans the first chapter As they held knowledge so they should not withhold it from others but should have made manifest the same that others might have known God which because they did not God gave them over to be darkned in their understanding We must manifest our knowledge by doing some good works for he that hath knowledge and is not carefull to be fruitfull in the knowledge of Christ is in the half way to be blinded for when men receive not the love of the truth that they may be saved God will send them the efficacie of error that they may beleeve lies the second epistle to the Thessalonians the second chapter and the eleventh verse This knowledge is but a shew of knowledge and not the power of it If any man think he knoweth any thing he knoweth nothing as he ought to know it the second epistle to the Corintbians the eighth chapter and the seventh verse This knowledge is like that which John Baptist speaketh of Matthew the third chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Think not to say with your selves c. rest not in this knowledge The rule of true knowledge is when it is accompanied with holinesse of life as he speaks If any man love God he is known of him the first epistle to the Corinthians the eighth chapter and the third verse The virtue that openeth mens eyes to make them see is wisdome So he that hath no care of virtue is not wise for the fear of God is wisdome and to depart from evill is understanding Job the twenty eighth chapter And to fear God is the beginning of wisdome Proverbs the first chapter The Art of sowing is of pollicy so is buying and selling But the Kingdom of God is likened to the traffique of a Merchant man and to the sowing of seed Matthew the thirteenth chapter To teach us that to our knowledge we must ad spiritual wisdom without which we are blinde and ignorant He that is blinde nescit quò vadit John the twelfth chapter He considers not how he lives whether he be in the way that leadeth to life or to death he knows not what shall come to him after this life Incedit tanquam Bos He goeth as an Oxe to the slaughter Proverbs the seventh chapter But he that to knowledge adds godlinesse and holinesse of life he knoweth whither he goeth That it shall goe well with him at the last Ecclesiastes the eighth chapter and the twelfth verse So saith the Prophet Marke the righteous and thou shalt see his end is peace at the last Psalme the thirty seventh and the thirty seventh verse Secondly He is not only blinde but cannot see a farre off Two things are said to be a farre off things Spiritual and eternall and he that hath not these Christia virtues cannot see a farre off neither in things spiritual nor eternall For the first The favour of the world makes a man commit many sinnes but the favour of God keeps him from sinne Worldly pleasures make a man commit many sinnes but the pleasure of the life to come and the joyes of the holy Ghost make a man forbear sinne Secondly For things eternall the evill estate of the wicked is very bad be his temporal estate never so good therefore they are to consider what God will doe in the end thereof Quod fiat in fine Jeremiah the fift chapter and the thirty first verse The least pleasure that the wicked have in this life brings poenas inferni And howsoever Godly men be subject to miseries in this life yet their eternal estate is most happy I know that it shall goe well with them at the last Isaiah the third chapter and the tenth verse He hath forgotten that he was purged Wherein we are to consider First How true this is There are so many perswasions arising from the benefit of the purging of our sinnes that it is confest that he hath forgotten that he was purged that is not carefull to obtain these virtues First That God passeth over the time of our former ignorance Acts the seventeenth chapter Admonishesh us now to repentance That it is enough that we have spent the time past of our life the first epistle of Peter the fourth chapter The consideration of this should make us to become holy The Prophet saith When thou hast enlarged my heart I will runne the way of thy commandements Psalme the hundred nineteenth But what doth enlarge our hearts so much as that all our former sinnes are washed away in the blood of Christ That now we shall runne the way and race of holinesse not in the spirit of fear but of adoption Romans the eighth chapter Not as servants but as children in obedience to God our father we need not to fear the curse of the Law which Christ hath delivered us from Galatians the third chapter Only we may look for temporal plagues if we sinne against God Psalm the eighty ninth Secondly If we consider how we are purged the which would perswade us hereunto that is Not by corruptible things as silver and gold but with the blood of Christ the first epistle of Peter the second chapter But with the blood of Christ not a prophane and common blood Hebrews the tenth chapter but a pretious blood Thirdly If we consider the end of our purging which is not to continue in sin but as Christ saith I will refresh you that you may take my yoke upon you and be obedient unto me Matthew the eleventh chapter The father purgeth the branches that they may bring forth more fruit John the fifteenth chapter And Christ gave himself for us that he might purge us to be zealous of good works Titus the second chapter and the fourteenth verse Whereby we see it is true That he which hath not care of holinesse hath forgotten that he was purged from his old sinnes Secondly We are to consider how evill a thing it is to forget the purging of our former sinnes which we shall perceive if we consider what a benefit it is to have them cleansed When Gods benefits upon us are fresh they somwhat affect us for a time but we presently forget them And we are sorie for our sinnes while they are fresh and newly committed and feel the plague of God upon us so that we can say with David I have sinned and done wickealy in the second of Samuel and the twenty fourth chapter but the remembrance of them soon departeth away But howsoever we forget them yet
the eighth chapter If we will come 〈◊〉 we must not be 〈◊〉 but diligent and watchfull We must use both attention Luke the twenty first chapter Take 〈◊〉 to your 〈◊〉 and contention Luke the thirteenth chapter Strive to enter Therefore the Prophet saith Psalm the thirty seventh Hope in the Lord and 〈◊〉 doing good there is both hope and diligence The Apostle saith We have great and 〈…〉 made us the second epistle of Peter the first chapter and the 〈◊〉 verse That is our hope but we must be diligent adding to our hope virtue to virtue knowledge and these if we be without we 〈…〉 of the promises which 〈◊〉 with 〈◊〉 the fift chapter That faith worketh by 〈◊〉 And he that hath this 〈…〉 himself the first epistle of John the third chapter and the third 〈◊〉 Job 〈◊〉 did perfectly hope was not negligent as he 〈◊〉 〈…〉 in eum Job the thirteenth chapter and the 〈◊〉 verse so he sheweth his carefulnesse Veritas omnia opera 〈◊〉 Job the ninth chapter Paul that said He was sure of the love of God Romans the eighth chapter doth not cease to be diligent lest he should be vexed first epistle to the Corinthians the ninth chapter The same Paul saith Philippians the third chapter and the tenth verse I forget that which is behinde and indeavor towards that which is before This is that which concludes this point i. seeing faith sheweth it is possible to attain to Heaven though it be hard we must use diligence which may make it a thing possible Not that we are sufficient of our selves as from our selves to think any good or to use any diligence to bring this to passe for all our sufficiencie is of God the second epistle to the Corintbians the third chapter And therefore the Apostle when he had said I labored more than they all correcteth himself yet not I but the grace of God within me the first epistle to the Corinthians the fifteenth chapter and the tenth verse He did not say before It was I that persecuted the Church but the sinne that dwelleth within me but ascribes that wholly to himself But if we doe any good thing we must wholly ascribe that to God who by his spirit doth give us grace and ability to doe it And therefore whosoever feel themselves to receive grace the second epistle to the Corinthians and the sixt chapter and be indued with virtue from above Luke the twenty fourth chapter they must take heed they be not wanting to that grace and heare it in vain but having grace from God we must labour to make that possible which faith sheweth to be possible Secondly They must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make it apparent there is a secret diligence but that which the Apostle requireth is an ostensive diligence For as James saith Ostende mihi fidem ex operibus James the second chapter and eighth verse So the Apostles meaning is I care not for the concealed diligence let me see it appear by your outward conversation For if the Heathen being indued with the light of Nature only did shew the work of the Law written in their hearts by doing moral virtues Romans the second chapter much more ought Christians that are indued with grace from above to shew forth this diligence that it may be visible to the world The Apostle shews there are two hopes Spes internae dulcedinis extremae operationis the one is concealed and inward the other is apparent and to be seen The inward hope bringeth this to passe That the love of God is shed abroad in our hearts Rom. 5. 5. and therefore is to be likened This hope doth likewise effect this That we have the spirit of God bearing witnesse to our spirits that we are the Chrildren of God Rom. 8. It is as it were absconditum Manna Apoc. the second chapter which doth inwardly feed our souls But howsoever this be good yet not without danger for as the Apostle sheweth there are that have been lightned with knowledge and have tasted of the Heavenly gift and were made partakers of the holy Ghost and have tasted of the good word of God and the powers of the world to come and yet fall away Hebrews the sixt chapter and the fourth verse Therefore he calls not for this diligence but will have them make it evident which he expresseth in these words that it be the same diligence which is the third point Wherein he teacheth in what this demonstrative diligence standeth that is as the former verse sheweth in the work and labour of love and in ministring to the Saints that is the doing of works of charity makes the oftensive diligence Whereby he teacheth that this oftensive or demonstrative diligence is the touch stone of our hope as the Apostle saith The works of love are the touchstone of faith for true faith worketh by love Galatians the fift chapter This diligence cannot deceive us of which our Saviour Christ saith John the fift chapter They that have done good shall come forth into 〈◊〉 life and the comfortable sentence pronounced by the Judge at the 〈◊〉 day upon all those that have shewed forth this diligence in doing the works of mercy shall be Come ye blessed possesse the kingdome prepared for 〈◊〉 Matthew the twenty fift chapter It 〈◊〉 not to say to a brother or sister that is naked and destitute of daily food Depart in peace warm your selves fill your bellies but the inward compassion must shew it self outwardly by giving them those things which are needfull to the body James the second chapter and the fifteenth verse Therefore the Apostle Peter willeth them that are perswaded of the great and pretious promises that are made them not to stay there but make their election sure to them by this oftensive diligence that to their faith they add virtue to virtue knowledge which if they doe they shall never fail the second epistle of Peter the first chapter And the Apostle St. John saith Hereby we know that we are translated from death unto life because we love the brethren and that not in word and tongue only but in deed and truth the first epistle of John the third chapter and the fourteenth verse God to assure us of his mercifull promises in Christ is said not only to have sealed us but also to have given us the earnest of the spirit into our hearts the second epistle to the Corinthians the first chapter and the twenty second verse The concealed diligence is as the earnest which a man puts in his purse but the oftensive diligence is like to a seal which may be shewed to all men for as Christ witnesseth Our lights must so shine before all men that the wicked and ungodly by seeing our good works may take occasion to glorifie God and be converted Matthew the fift chapter If we use diligence and shew forth our diligence in doing those works of love we shall attain to hope and that not faint or