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
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
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
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
to awake us from that Lethargie of sin wherein our Soules lye steept and swallowed up Certainly nothing that is humane will raise us out of our senselesnesse and carnall security All the vehemence and Invention all the noyses and Declamations all the Grimaces and gestures of all the Lectures in the world will but amuse our Eares and lull our Fancies and benum our Apprehensions and like so much Ladanum make us snore in our sins so much the lowder T was by the q 1 Cor. 1. 25 21. which compare with vers 18. foolishnesse of God to use the Apostles Catachresis and by the foolishnesse of preaching as the worldly-wise then thought it by which it pleased God to save them that beleeve that is to say by the plainnesse and simplicity of the Gospell without the artifice and colours of skilfull men the world was turned upside downe as the envious r Act. 17. 5 6 Jewes were pleased to phrase it By that word and that spirit which the learned Greeks so much despised Saint Peter preached to the conversion of s Act. 2. 41 three thousand Souls at one short Sermon and of t Act. 4. 4 five thousand at another Far be this which I have spoken from being spoken to the disparagement of those judicious and pious Sermons which have beene usefully preached by able men Had I not beene a true lover of all good preaching and even of all such Lectures as were regularly founded and authorised not to factious but pious ends I should not now have gratified the importunity of friends however many and urgent on this occasion by helping to usher into the world and by commending to the perusall of every Reader who can bee glad to grow wiser then now he is The very learned wise and sacred Reliques of this Great Author who lies before us I am not now to be taught That though the best way to knowledge is to u Job 5. 39. search the Scriptures as those that testifie of him who hath the words of w Job 6. 68. eternal life and that as faith cōmeth by hearing so hearing commeth by the word of x Rom. 10. 17 God not by the glosies or conjectures or dexterities of men yet there are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretious and hidden treasures of knowledge which God was pleased to lock up in Tropes and Figures of which the unstable y 2 Pet. 3. 16 and the unlearned are not entrusted with the z Luk. 11. 52 Key The Priests a Mal. 2. 7 lipps should keep knowledge and they should seek the Law at his mouth as being the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud LXX Angell or Messenger of the Lord of Hosts and the Steward of those Mysteries which God hath committed to his keeping The famous Eunuch of c Acts 8. 27. 28. 29. 30. 31 Ethiopia was able to read the Prophet Esay and had so good an understanding as to discern how little he understood it and therefore St Philip was joyned to him for his Guide There were some d 2 Pet. 3. 16 hard things in St Pauls Epistles which many did wrest to their own destruction of which St Peter doth give us no other reason then their want of learning as well as of stability Those waters e Isa. 55. 1. of life are not every where fordable no not to this tall Elephant who waded in them so very deeply much lesse to the low-statur'd silly Lambs who are apt in shallow places to sink or swimme And therefore though it is evident that our very best drinking is immediatly out of the crystall Spring whilest the f 1 Pet. 2. 2. milk of the word is yet f 1 Pet. 2. 2. sincere not mixt and troubled with the skilfull deceipts of knavish g Eph. 4. 14. Phil. 1. 15. 16 Teachers or with the zealous ignorance of honest h Rom. 10 2. Heb. 5 12. fools yet in the Body of the Church we know that every Member is not an k 1 Cor. 12. 14. 17. 19. 27. 28. Eye and every one that hath Eyes is not a l Isa. 30. 10. Mich. 3. 7. Seer and yet there must be Seers that there may be Vision for where there is no m Prov. 29. 18. Vision the People perish The Church of God which is the n 1 Tim. 3. 15. Pillar and ground of the Truth is universally acknowledged The common Mother of us all And though some of her Children can feed themselves by her direction and are able to digest the strongest o Heb. 5. 14. Meat and can carve besides to their weaker Brethren yet such as are Infants in understanding or new born Babes p 1 Pet. 2. 2. in Christianity must suck the * 1 Cor. 3. 2. Heb. 5. 12. 13. milk of the word from their Mother's Brest or else receive it from their q Mal. 2. 7. lippes whom she hath appointed to give them food in due season For want of able Pilots to steer their course by the knowledge which they have to use their Card and their Compasse in Application to their polar r Hebr. 12. 2. Num. 24. 17 Starre how many s 2 Pet. 3. 16. little ones have been s 2 Pet. 3. 16. drowned in the t Rev. 22. 1. River of life and as it were swallow'd up by that sincere * 1 Pet. 2. 2. milk of the word which able Pastors would have taught them to swallow down But as on the one side it must be granted that where the Scriptures are dark there must be Guides to the blinde and where the places are steep or slippery there must be Leaders of the Infirm so again on the other side it is too plain to be denyed that there are many u Mat. 23. 16 blinde Guides and feeble Leaders of the blinde who carry those that follow them into the same w Mat. 15. 14. Ditch of error wherein themselves are delighted to lye and welter There are not wanting in our Israel some blear-eyed Seers who love x Job 3. 19. darknesse rather than light Their inward eyes are so fore and so farre from being patient of seeing the Sun in his Meridian that nothing seemeth to hurt and offend them more than the brightnesse and glory of any opposite Truth when it endeavours to break in and dispel the darknesse of their Designes which is in effect the very reason that St. John hath rendred why men love darknesse and hate the light because saith he Their y Ibid. deeds are evil There is another kinde of Seers who are not blear-eyed but rather purblind they are extremely short-sighted and cannot see a far z 2 Pet. 1. 9. off They look no farther than the outside and face of things And not discerning the very marrow and kernel of what is written they conclude that there is nothing beyond the bone and the shell So when Hercules had travelled
and repell the frivolous and unlearned objections of the Atheists or else if we consider as Nazianzen doth very wisely think and gather that is all things in grosse were created at the beginning in the two generalls Heaven and Earth though the perfecting and polishing of the Creatures in particular were by degrees brought to perfection in the six several dayes so he conjectureth that the Sunne was made when the Heavens were made at the first but after the fourth day it was perfected and had the light annexed to it this giveth them an answer The use Now touching the spiritual use of this knowledge in which we will keep the course of these three things before noted First that a distinction of names of us must be truly kept Secondly that they might be agreeable to the nature of the things Thirdly that we must expresse the nature of things shewed by their names by our right and well usage and practise of them 1. I began to teach the last day that it doth not avail us that things be distinct in nature if there be a confusion of names therefore God in wisdome brought in the right division of both orderly for though names in affirmation and negation cannot change the true nature of things Non amittunt quod sunt cum amissione nominis as in Judaes name and though we call Gold Copper and Lead Silver yet the false name affirmed or denyed hurteth not the nature yet notwithstanding in respect of us except there be a distinction of certain appellations names and titles we shall grow erronious and ignorant of the right natures of things therefore one setteth down this rule that fides nominum est salus proprietatum the right keeping of the names truly discerned is the preserver of the true properties of things Therefore the Divell not being able to alter the nature of things made and distinguished by God he laboureth in the other to shuffle and confound the names of things which ought to be distinguished to deceive men To such God faith Job 38. 2. Who is that which darkneth the Counsell by words without knowledge for giving of ill and wrong names confusedly obscureth the right knowledge of the natures of things to us and Paul complaineth of it 1 Tim. 6. 20. he complaineth I say of things in his time falsly so called So may we now complain of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the false faith zeale sincerity preaching and reformation of many which indeed is but falsly so called for their unfruitfull faith is no faith their blinde zeal is no zeal their reformation is deformation and their preaching is but a 〈◊〉 or pratling though it be falsly otherwise called Wherefore they are in great fault which give one and the same name both rei privationirei to the substance and the shadows of things This then is the first use which by Gods example we are to learn namely to term things by their right names by which God hath distinguished them 2. Secondly As the names must not be in confusion so there must be a fitnesse and stablenesse agreeable and correspondent to the natures of the things for commonly the names and titles of the world are either too bigge or too little in proportion for the nature of things It men be great in authority and wealth we are no niggards in our words but give great and swelling titles to them though they be of small or no deferts as Esay 32. 5. they will not stick to call Naball by the name of Nalath that is a foolish clownish Chrule a right worshipfull man to flatter him withall but God will be angry if we give titles after such a manner Job 32. 22. As we are Parasites to others for favour or gain so we love to be flattered of others and to have a great and glorious name for small and simple gifts though our deeds be very small and few yet we must bumbast our words as great as may be but God observeth agreeablenesse 3. Lastly We learn that if the name be agreeable to the nature then in our life and action we must also expresse the nature of the things by well using as the word teacheth us that is that seeing the day is our being and sheweth that our life and being is laboring and well being in our Calling therefore we must reckon or accompt our selves no longer to live and have the being of a man then we are in the day imployed in such honest and good actions of life and esteem our selves in that respect as dead men or as beasts when we are idle slothfull and given to sleep Prov. 24. 33 34. we must be farre therefore from the speech and saying of the sluggard that is yet a little more sleep and slumber that is delight in idlenesse And so must we be far from it in doings behaviour and custome Prov. 26. 14. which is thus described even as a dore moveth on hinges so doth he in idlenesse one calleth such fungos truncos shewing that we differ not from blocks being idle and sleeping nor from mushromes eating and drinking nor from whelps sporting and playing but then we are men when we doe the actions of men that is to study for knowledge and work and travail for thy living so that the night is our time of non esse so long as we will ociosum esse Wherefore seeing Christians are not of the night but of the day 1 Thes. 5. 5. we must doe the actions of good works which belong to the day and for which the day was made for idlenesse theft adultererie murther c. hate the light because they are works of darknesse 1 Cor. 4. 5. so are there three paire of them set down Rom. 13. 13. So the qualities of our actions must be framed to the meaning of the word and nature of the things which God hath made for us And this may suffice for the second distribution of the names Et dixit Deus sit firmamentum c. Gen. 1. 6. vers IN the second verse these two were coupled together darknesse and the deep and how blessed an exchange of light we had been made partakers of we have already heard Now it followeth to hear the wonderfull works of God in the deep and that not in the face of the deep but in the bowels and middle part thereof God hath before removed the swadling band of darknesse and now he cometh to take order in the deep and hereafter he will come to the earth to order it which as yet lyeth desolate overwhelmed and buried in the midest of the waters and deep Though the deep had but a poor being as yet yet it had cause to praise God for it as simple as it was Psal. 148. 7. But God that it might praise him more being moved with pity to see this poor rude being in great goodnesse swallowed up Abyssum in Abysso to teach us that as there is nothing so
in excellent order The Astronomers doe say that the standing of the Sunne and the course of all the starres is in uneffable wisdome The Sunne riseth and goeth down and draweth to his place where it riseth the winde goeth towards the South and compasseth towards the North the winde goeth round about Preach 1. 5 6. The Starres nor Planets could not be placed neither higher nor lower By the removing of the Sunne the corn when it is sowed receiveth moisture at the spring it maketh the Corn to appear it by its heat ripeneth the same God by making them set them in order he made them after the Heavens He made the Earth first Herbs after and the Sea before the Fishes the leaves are after the Tree All the Host of Heaven saith the Lord shall fall as the leaf falleth from the Vine Esay 34. 4. They lighten the Earth they are called oculi mundi we doe see good and evill and yet we doe doubt but the light giveth discretion to discern but the light of mine eyes is not mine own Psal. 38. 10. By their light we number we measure and order the Earth It receiveth no light by mans industry this light is lucerna pedibus by them God doth impregnate and extracteth the fruits they rule the day and the night and they serve for the use of man Abimelech lay in ambush in the dark night but he rose as soon as the Sunne was up to fight with Gaal Judge 9. 33. So they have imperium ministerium the evening and morning is ruled by the Starres the night by the Moon and the day by the Sunne yet they doe serve the use of man by the devotion of the Sunne the dayes are longer and shorter by them the light is separated from the darknesse by the course of Heaven we have hot and cold dayes the year the moneth the day are reckoned and distinguished by the Hoste of Heaven Ezechiel 31. 1. The Moon in the full is the Summer of the Moneth the conjunction is as it were the Winter They are to divide light and darknesse this is for mans sake in respect of the Creatures The Sunne is the protector of man and when he ruleth it is the time of labour but when the Moon ruleth the night commeth and restoreth strength Who may abide the comming of the day of the Lord Malach. 3. 2. darknesse is as it were the drosse of light the purest metals have their drosse Now of the Approbation and God saw that it was good No evill is to be ascribed to the constellation of any starre for all the starres that God made are good The good of the light is visible there is in it a morall goodnesse for malus odit lucem quaerit tenebras The Adulterer the Theef the Murtherer are the Children of darknesse so that in light there is a morall goodnesse Therein also there is a pleasant good The light is a pleasant thing it is a good thing to the eyes to see the Sunne Preach 11. 7. Herein bonum and jucundum doe meet together Falshood and wickednesse dwelleth in dark places but veritas non quaerit angulos Fear was upon the Mariners when neither Sunne nor Starres in many dayes appeared Acts 27 20. But Sol and solace dwell together they have bonum utile Their use and profit is to light the Sunne is clavus vitae by them we have direction to judge and discerne Hereby is the managing of dayes and of nights alternatio temporum vicissitudo rerum Hereby is a time to sow and a time to reap Hereby is confusion of times avoided So God saw it was good in all goodnesse God maketh his Sunne to arise upon the evill and the good and sendeth rain on the just and the unjust Math. 5. 45. So that the light is an argument of Gods goodnesse The spirituall use For Admonition Now we will give you some small spiritual use Out of them we may learn admonition of our end by their end for the Heavens shall be dissolved and folden like a book all their hosts shall fall as the leaf falleth from the Vine Esay 34. 4. so that out of the book of the Heavens we may learn admonition Admonition Let us not be a disobedient and gainsaying people Rom. 10. 21. but let us doe good under the Sunne sub bono simus boni For the proceeding The course of the Sunne and the Moon is good and still in motion Let not us then be idle non vivamus ignavos annos vanos dies lest that come on us which came upon the AEgyptians Psal. 78. from Heaven God rained down Heavenly Manna the wheat of Heaven the bread of Angels as it is in the same Plalme wherefore cast off lying and speak every man truth unto his neighbour Ephes. 4. 25. Austin saith well Cum occidit visibilis Sol occidat iracundia tua ne occidat tibi Christus Sol invisibilis The Sunne and Starres are wonderfull works of God Ambrose saith Sapientes admirantur magna stulti admirantur nova ut cometas the Starres the Sunne and Moon are the vessels of his goodnesse David saith When I behold the Heavens the works of Gods fingers the Moon and the Starres which thou hast ordeined What is man said I that thou shouldest remember him or the sonne of man that thou shouldest regard him Psal. 8. 3. And as the visible Sunne doth daily arise so saith Malachie Unto them that fear Gods name shall the Sunne of righteousnesse arise Malach. 4. 2. Christ is this Sunne of righteousnesse And the Church is fair as the Moon pure as the Sunne Cant. 6. 9. The Church is full of spots but cleared by the Sunne of righteousnesse the Church waxeth and waineth and still is renewed as the Moon the words of the Prophet is as a light that shineth in a dark place untill the day dawn and the day-starre arise in your hearts 2 Pet. 1. 19. In the time of the Prophets was darknesse but at Christs comming there was a perfect light The knowledge of faith is as the morning light which groweth lighter the knowledge of reason is as the evening which groweth darker and darker Imitation Out of the Heavens we have an use for imitation The Sunne riseth visibly and continueth his course We must continue in the good we have begun we must learn courage of the Sunne which rejoyceth like a mightie man to runne his race that we may shine among the crooked Nations as lights in the World Philip. 2. 15. that we should not only have light in our selves but learn by the Moon the Sunne and Stars to give also light unto others Men light not a candle and put it under a bushell but on a candlestick to lighten those in the house Let your light so shine before men that they may see your good works and glorifie your father which is in Heaven Matth. 5. 16. Let the streams of our light succour the poor be you liberal
prophecying of Christ saith It is a small thing to raise up the Tribes of Israel I will also give thee for a light to the Gentils God giveth not the Earth to two only for the Earth is too big for two there must be many to inhabite it there be those that dwell in the uttermost place of the Earth Psal. 65. 9. They only are not the two vessels of his mercy there are more vessels then they and that he might declare the riches of his glory upon the vessels of mercy which he hath prepared unto glory he hath called both Jew and Gentil Rom. 9. 23. By the multitude much glory is given to God In the 26. verse was the planting of this principall work this is the watering thereof by his blessing Creation and procreation are both blessings yet several blessings all have the one yet not all the other Though the Eunuchs be as dry trees yet God hath for them a blessing Esay 56. 3. Divers have their wombs closed this is a restraint of Gods blessing When the Prophet did even consult what curse God should give Judah for their Idolatrie he saith Give them a barren womb and dry breasts Osee 9. 14. When Jacob blessed his children he said to Joseph He shall be a fruitfull bough that is in the Hebrew a sonne of increase chap. 49. 23. As Gods curse is a restraint of increase so his blessing is the fountain of procreation bene voluit is the fountain also of Gods benedixit For God hath created all things and for his wills sake they are Rev. 4. 11. Gods blessing is not res voti as mans is only to wish well but it is as dew and oyle that soaketh to the bone Benedixit iis Deâ—… Increase is an actual blessing An handfull of Corn is sown and the fruit thereof shall shake like the trees of Lebanon the Children shall 〈◊〉 like the grasse of the Earth Psal. 72. 16. So that Children are Gods blessing God could at once at the first have filled the Earth with men but God made one for that he would have an holy seed for woman was out of the rib of man chap. 2. 22. God blessed them therefore the estate of Marriage is blessed therefore God made woman an help for man chap. 2. 18. The School-men say Est enim haec benedictio remedii a blessing of remedy this is a remedy for filthy lust and concupiscence And therefore saith Paul to avoid fornication Let every man have his wife every woman have her own husband 1 Cor. 7. 2. Humiliata est benedictio This bindeth not every one to marrie 〈◊〉 est dans facultatem non addens necessitatem this is no precept but a power and facultie to increase and multiply When God said chap. 2. 16. Thou shalt eate freely of every tree of the Garden he bound him not as of necessity to eate of all but gave him liberty to eat of any Matrimony some say is a carnal filthinesse and full of sinne therefore they disalow Marriage There are some other say that Marriage is a matter of necessity saying that all must needs marrie but both of these opinions are most wicked God said before to the fishes crescite multiplicamini replete aquas maris and to the Birds maltiplicentur super terram Replete terram Here replete terram especially concerneth man With the blessings wherewith he blessed Plants and Beasts he blesseth Man and with more saying Crescite multiplicamini replete terram By the first is given us stature by the second power of issue by the last a power of plenty He would not have man small in stature nor solitary in number but he made him to fill the Earth He proceedeth in a good course first there is maturity for before maturity there is no seed after maturity and ability he giveth him a will to multiply wherein is a pleasure Sara laughed saying After I am waxed old and my Lord also shall I have lust chap. 18. 12. She seeing her self barren gave her maid Agar to Abraham for wife chap. 16. 3. God giveth a power unto man of the rains God openeth the womb and moistneth the breasts for propagation When God had opened Rachels womb the sonne which she had conceived and born she called Joseph saying the Lord will give me yet another sonne chap. 30. 24. So that Josephs name is not restrained to one or two but she hoped to have further increase Every bird and fish had these words dixit Deus iis Though the words spoken here to man are the same yet the accent in the holy tongue maketh the difference But the expressing of the difference is in dominamini after these three which sheweth the dignitie of this Creature Before it was said to the other Creatures subjicimini be ye subject Subjicite terram but here it is said to Man subjicite terram which being added to the three former maketh a great difference which sheweth man to be of a noble condition being ad imaginem Dei among whom God hath his Elect Who shall not only replere terram morientium but even replere cerlum id est terram viventiam I should have fainted saith David except I had beleeved to see the goodnesse of God in the Land of the living Psal. 27. 13. Even for mans sake was the world created and the consummatum of the world dependeth upon them Basil and Ambrose doe say these words doe concern Adams minde that he grew in the gyfts of the minde There is a growing up in Christ by faith and knowledge to a perfect man unto the measure of the age of the fullnesse of Christ Ephes. 4. 13. this is to grow in favour and in wisdome applying the filling of the Earth to replete terram viventium nempe coelos And unto them that grew in these gifts and doe persevere to fulnesse and overcommeth God promiseth dominion that he shall be a pillar in the Temple of God he shall have written on his head the name of God the name of the new Jerusalem Rev. 3. 12. The value of the benefit Now concerning the value of the benefit it is a benefit to have issue to have Heirs When Adam saw the World he named it a Globe An Heir When Adam had a sonne by Eve he was called Cain that is a possession chap. 4. 1. Abraham esteemed it a great benefit to have an heir of his own loynes therefore in chap. 15. 2 3 4. To have Children He saith to God what wilt thou give me seeing I goe childlesse and again loe behold unto me thou hast given no seed the Steward of my house is this Eliezer of Damascus wherefore loe a servant of my house shall be mine heir But God doth comfort him saying This man shall not be thy heir thy seed shall be innumerable When Jacobs sonnes told him that Joseph was living and governor of the land of Egypt and shewed him the chariots which
the tongue who will finde fault in this or that which God hath made this commeth to passe when men will seem to see more than God himself did see When that God did trie every work of his here seven times in this chapter as for the words of the Lord they are pure as silver tryed in a furnace of earth fined seven fold Psal. 12. 6. So are his works also and this is a bridle to our licentiousness to suspend our judgment and not to finde fault with Gods works God hath said they were very good habent ergo bonitatem etsi nobis ignotam Divers things are good in their place divers in their time Fire in the cold of Winter is good in the heat of Summer it is not so good Water in the Summer is good It is Gods curse and a great grief to eat in darknesse Preach 5. 17. In time things be good all things have their time Preach 3. In a word let every one say thus with himself God hath seen this or that good I silly man cannot see it otherwise Omnia sunt munda mundis sicomnia bona bonis all things are clean to the clean and all things good to the good God createth good things he ordereth evil things the thing is not ill but the ill applying is evil not the power There is potest as ad infestandum if it be applyed to the Malefactor it is even bonum justitiae Sic non est dedecus culpae sine dedecore vindictae God saith It shall be well with the just for they shall eat the fruit of their works but woe be to the wicked for it shall be evill with them Esay 3. The punishing the wicked and rewarding the just is good for we know that all things work to the best unto them that love God Rom. 8. 28. If any thing be amisse the evill is in man not in God God hath made us good but by Adams transgression and our daily sinne we are evill It is our iniquities that hath separated between us and our God it is our sinnes that have hid his face from us Esay 59. 2. and Jer. 5. 25. Say not then this is ill or that is ill but say I am ill and I am wicked God who made all things could best see that every thing was very good but either by ignorance or by ill desert we are dymme sighted 3. Lastly For imitation we must see as God did that we may see our works good Bonitas bonitatum omnia bonitas was the state of the first creation By sinne it was that Salomon saith the beginning of the Preacher that vanitas vanitatum omnia vanitas and therefore let us be warie Gods deeds were visible they were not good words only but good gifts let not us say only ecce dixi but let our acts be good to the needy with ecce dedi let us imitate God in that his goodnesse There are two good things come from man the one in 2 Pet. 1. 9. Knowledge temperance love c. The other in the 4. to the Philippians 14. to communicate to the afflicted benefacite communicate is the summe of all So the evening and the morning were the sixth day In the former dayes there was creation of nothing a disposition and ordering of things created and an adorning of things ordered Here is an accomplishment of all his works God before man was observed the dayes and the number but here he delivereth unto man the Kalender of times which we have received and shall be received to the worlds end The evening goeth before the morning rest is in the evening labor in the morning to the which man is ordained After this his last work cometh the seventh day the day of rest God he resteth not in the waters nor in the Earth he resteth not in the Heavens but to conclude with the excellent saying of St. Austin Requiescit Deus in homine ut homo in Deo requiescat God took his rest in man that man might take his rest for ever with God Which God of his mercy grant us all to whom be all honor glorie and praise world without end Amen AMEN LECTURES PREACHED UPON the second Chapter OF GENESIS LECTURES Preached in Saint PAULS Church LONDON Itaque perfecti sunt Coeli Terra omnisque exercitus illorum Gen. 2. 1. April 22. 1591. IN the course of the former Chapter ever we have seen the closing up of every dayes work to have this usuall and ordinary return dixit Deus Now the seventh day being come we are not to look for the old usuall dixit but for a new course of speaking and manner of dealing for as God finished and perfected his Law in ten words when he spake in Sinay So here in ten words he perfectly finished the whole work of Creation and therefore now need no more to command any thing else to be made because Heaven and Earth and all the fullnesse of them are thus perfectly done and finished If there be any thing in all the world either they are here spoken of or else are in lumbis terrae Creatoris in the loyns of the efficient or in the womb of the World For within the six dayes all things were made so that we may say with the wise man Preach 1. 9. What is now or shall be hereafter but that which hath been made or done before hand therefore there is now no new thing under the Sunne As that first Chapter was for the world so this Chapter some call Mans Chapter for it is but the remainder of the former Chapter and is accompted as only a glosse or Commentary of the Creation of man set down in the 27. verse of the first Chapter The former Chapter doth describe the great world in general but this speaketh especially of the lesser World viz. Man This Chapter doth consist of three parts 1. The first is the Complement of the Creation with the description of the Sabbath or rest or seventh day in the first three verses 2. The second containeth a brief summe and abridgement of the Creation of the great World from the 4. to the 7. verse 3. The third part is a repetition of the Creation of the little World or the continuation of the history of man from the 7. to the end Touching the first as it is contained in three verses so in it there are three parts or members to be marked 1. In the first The Holy Ghost standeth upon the perfection of Gods works 2. In the second he sheweth That having perfectly finished all he gave himself to rest 3. In the third That he instituted that day and sanctified it to be a sabboth for ever to be used observed and kept Which three parts doe depend one upon another for God having perfected all he rested and in that rest he blessed the seventh day and instituteth the Sabboth these are the three branches of the
learned in all the wisdome of the Egyptians Acts 7. 22. Yet by the Fathers in this knowledge of the natures of things above both these Moses and Salomon Of Noah Noah is preferred who knew the clean beasts from the unclean which by paires he took into the Ark chap. 7. 2. The wisdome of all the Heathen Philosophers compared to the knowledge of these three Noah Moses and Salomon was but ignorance Adam a greater Philosopher than they Yet Adam was a greater Philosopher than those three The reasons thereof For first Adam was created in wisdome without corruption their wisdome was bred in corruption and the Heathen are destroyed in their own wisdoms Psal. 9. 15. They three and all the wise men of the World had the light of their understanding per scientiam acquisitam by study and former observation Adam had his without observation non per discursivam scientiam sed intuitivam for when he had beheld them he gave them names Others got their wisdome by studie and travell for in the multitude of wisdome is much grief and he that increaseth knowledge increaseth sorrow saith the Wiseman in Preach 1. 18. but Adam in Paradise had no grief No one of them knew all things but Adam knew all things not only perfectly but exactly whereupon Austin saith well that Ignorantia est paena lapsi non natura originis Adam Magister viventium Lastly Adam is not only Pater but Magister viventium God gave him wisdome he learned it not Doceo requireth a double Accusative in Esay 28. 9. the Prophet faith Quem docebit scientiam Whom shall God teach knowledge and whom shall he make to understand them that are weaned from the milk and drawn from the breasts But Adam was not weaned from the breasts which had no Mother 〈◊〉 a man of good learning gathereth out of the Greek Fathers Adam sons scientiae that Adam was as a fountain of knowledge From him cometh others wisdome which came from him by tradition and observation unto Noah and so to Abraham and so to his sonnes dwelling in the East Countrie chap. 25. 6. in Chaldea and Persia from thence it came to Egypt Salomon in 1 Kings 4. 30. is said to have excelled in wisdome all the wise men of the East and of Egypt from Egypt it came to Greece from thence to Italie and so to us in this West corner of the World He gave names apt And that the wisdome of Adam excelled all other they ground it upon this for that he gave them names which God approved Non dedit nomina ex suo arbitrio he gave them names not by chance but with discretion the name agreeing fitly with the nature and infinite fit names in one day did he give unto a multitude of Creatures which argueth great wisdome to be in him which he could not have done unlesse he had looked into their natures and the naming is allowed for that God praiseth it as it is in 2 Cor. 10. 18. Rehoboams name unmeet Our names sometime by unskilfulnesse prove just contrarie as Salomon named his sonne Rehoboam a delighter but he was a destroyer of the People Elimas Elymas had his name aright for he was a Sorcerer Acts 13. 9. Naomi Marah Naomi after she was in miserie would no more be called Naomi which is beautifull but Marah which is bitter Ruth 1. 20. This is the ground of Lologie Secondly From hence they gather the institution of Lologie that is of speech both in videre and nominare is great wisdome in silence and speech is a wiseman known the Greeks in logos doe expresse both the Latines in two words differing but a letter the one ratio the other oratio Aaron was wise in speech Exod. 4. 14. Paul in 2 Cor. 11. 6. saith though I be rude in speaking yet I am not so in knowledge Apollos is said to be a man of knowledge an eloquent man Acts 18. 24. The originall tongue hath natural The original tongue by the names expresseth the natures which tongue was the most ancient when all the world were of one tongue And though that in the dayes of Peleg the sonne of Heber the sonne of Shem the sonne of Noah the earth was divided by diversitie of languages chap. 10. 25. yet Peleg kept it Peleg kept the originall The Greeks tongue from it Eusebius saith the Greeks doe boast that their tongue never came from other but from it self But quoth he from whence have they α and ω their first and last letters have they them not from Aleph and Beth of the Hebrews Magus and Sophos wisemen in Greek comes not the one from agath the other from zopho in Hebrew Cadmus from Heber brought Aleph and Beth into Phoenicia It borroweth nothing This tongue borroweth nothing from any other tongue all tongues borrow from it it is the most sufficient tongue Fire and water in Greek have their original from the Hebrew It is without composition All other tongues saith he are full of composition this in simplicitie and majestie excelleth all other for no tongue is so capable of trope and figure as is this as they know well that have skill in the tongue The antiquity qualitie and dignitie of the originall And after that Eusebius hath shewed the antiquitie the qualitie and majestie of this tongue he concludeth thus lingua haec digna est Adamo institutore Deo approbatore The name agrees with the nature Now for the naming the names agree with the nature of the thing named The ignorant man nameth a thing following not esse 〈◊〉 but scire suum not the nature of the thing but his own knowledge But Adam as a man of exact wisdome giveth names according to their nature that have stood since the beginning and shall stand so to the end of the world The name expresseth the propertie The nature of a thing is called the essence or the propertie he gave a name according to the nature not of the essence but of the propertie Gassanus a learned man saith a Creature of it self is nothing but from God all things receive their essence In Hebrew God is called the name The name of God who can tell saith Esay Gods two names God hath two names one qua est which is of his essence incomprehensible the other is qua câ—…sa est this is the name of his goodnesse and so we may conceive him All names man giveth is of the property we say commonly this is the nature scilicet the propertie of a thing Propertie sensible or intelligible The knowledge of which properties is either sensible of outward things or intelligible of inward qualities The names of things after Adam were of properties sensible as Esau was so called for that he was red and rough with haire Jacob was so called for that at his birth he held Esau by the heel his
root of all bitternesse is infidelity for Adam seeing Eves case that though she had eaten of that pleasant and forbidden tree yet she was living and that there was as yet no apparent signe of any ill thought the rather surely God spake not this in earnest neither for the eating of a small apple shall man dye But should have accounted Gods word to be infallible and that mortem moriêris was a sentence of condemnation Faith should be rooted in Gods word but from incredulitie which is the root of bitternesse it commeth that he beleeveth Eve by an inordinate love not of lust but of necessitie to his wife which we call a bashfulnesse and the Fathers call it noxia verecundia In 1 Kings 2. 4. So long as Davids sonnes shall walk in the way of truth with all their hearts and all their souls their posteritie shall inherit the Kingdome Adam by eating this fruit shewed a desire in him to grant her request he loved her entirely for that she was taken out of him and given unto him by God and then there were no more women in the world He did eat that he might be accounted indulgens maritus a most loving husband that as Austin saith In unitate peccati etiam socius sit that even in the unitie of iniquitie he might be her companion The Heathen call necessarium 〈◊〉 mulierem a woman to be a necessarie evill So intire is his love to his wife that as S. Gregorie saith well Plus credit uxori quà m 〈◊〉 he beleeveth more his wife who is his helper than God who is his maker St. Ambrose saith Man will be content to hear blasphemous and obscene speeches ut offendatur Deus ne offendatur amicus that God may be offended rather than his friend displeased Now by the 22. verse you may see the ambitious desire of Adam to become as God himself to know good and evill therefore it is by the Fathers presumed That by Eves information he presumed to be so He was now wearie of credere and obedire to beleeve and obey God and his word He desired now to command and controll to be non sub Deo sed sicut Deus to be no longer under God but as God his faith and obedience became a burthen he was not content with his knowledge of good alone but he would needs by eating attain the knowledge both of good and evill he began frige fieri in affectu to waxe cold in his affection toward God And lastly he made full account that he should be preferred he should not be punished none should be so excellent he should be equall with God But if that God were angrie with him yet Adam had his excuse that he for the love and entire affection to her which was taken out of himself for a good minde which he had to her gave her his consent to eat of the forbidden fruit which they gather out of the twelfth verse of this chapter where Adam saith The woman which thou gavest to be with me she gave me of the tree and I did eat He did behold what Eve did see and thought that thereby he should attain knowledge But here the Holy Ghost to avoid rediousnesse briefly without any farther repetition saith And he did eat Adams understanding it was corrupted his will it was infected he was perswaded that he should be as a God and that there was great virtue in the tree whereupon he transgressed that is he went beyond the Commandement God said he should not eat but he did eat Whereas Paul saith 1 Tim. 2. 14. Adam was not deceived but the woman was deceived and was in the transgression The Serpent deceived Eve and Eve was Sathans instrument to deceive Adam Upon which place the Fathers doe make inquirie of Adams sinne saying That Adam yeilded to Eve though he were not properly deceived by her this his sinne say they is the sinne of necessity not of his will Salomon for the love he did bear to his wives was tempted to Idolatry Ahab for fear committed murther It was neither love nor fear of God could keep man in Gods commandement and yet they impute malice to God and they are even set on mischief Exod 32. 22. Adams sinne came out of himself out of Eve which was his rib Wickedness first came from the Devill himself and his Cockatrioe egge that hatcheth iniquitie is malice he that imagineth to doe evill men call the author of wickednesse Prov. 24 8. According to the old and ancient proverb in 1 Sam. 24. 14. wickednesse proceedeth from the wicked Sathans wickednesse is of malice Eves wickednesse is of error Adams is of infirmitie then cometh noxia verecundia a guilty shame fac'dness Adam he fell of infirmitie in that he loved his wife more than he loved God The ancient Divines considering Adams sin doe consider the same by the circumstances which are seven 1. The person The first circumstance is of the person Adam he was Gods vassal from whom he received infinite benefits whom he made governour of Paradise as if a Countie Palatine to whom he gave a short Law and an easinesse not to sinne to whom he gave strength to withstand all violence to whom he permitted all the trees in the Garden reserving but one to himself for whom also being alone he made woman to be to him a meet help The bond of love unto God was before ever there was any Eve It was love that linked Adam unto Eve it was fear love that linked Adam unto God he therfore should have regarded more the word of God than of woman 2. The Object The second Circumstance is in respect of the object against whom he offended he sinned against God that created him that gave unto him the government of Paradise as a Father saith well Quem nunc despicitis 〈◊〉 fecit he whom now you despise is your maker Besides it was he that made her to be an help but now she setteth her self against God He gave to Adam a commandement brevissimum levissimum that was most short to be remembred and most easie to be observed seeing that he will offend him that is so gracious seeing he will break that Law which so easily may be kept this circumstance maketh the sin of Adam to be the greater 3 The motive and retentive to and from sinne Thirdly They doe consider the motive to sin and the retentive from sin What was it that moved Adam to sinne and to lose Gods favour It was but an Apple a small fruit that seemed pleasant to the eyes wherein there was but a short and transitorie pleasure while the fruit was a eating and in the mouth But the retentive was in the highest degree mortem 〈◊〉 thou shalt dye the death thou shalt dye eternally the fear was 〈◊〉 greater than the pleasure Paul Philip. 2. 8. faith of Christ That he humbled himbled himself and became obedient unto the death even the death of the crosse
and commendeth the poor widows oblation Luke the twenty first So both Cain and Abel bring their offerings to God The things they had in common are Three First Offerings Secondly To offer to God Thirdly They offer of their own and that which they had gotten by their honest vocations 1. We may not worship God with empty hands or give that which cost nothing First In that they both offer something it is plain we may not worship with empty hands Exodus the twenty second and give him that which cost us nothing in the second of Samuell and the twenty fourth chapter Our service must be as Paul speaketh in the first to the Corinthians the ninth chapter and the eighteenth verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such are worse than Cain for he brought somthing and therefore shall condemn those that content themselves with the sacrifice of the lips The oblation is originally Mincah that is a thing brought not 〈◊〉 from them they must proceede of a willing affection and therefore also are called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Psalmist saith in the twenty ninth Psalm afferte Deo They thought it not a weariness to serve God as the people did Matthew the third They considered he was a God of infinite Majestie and power in comparison of whom all the Kings of the earth are but crickets and grashoppers Isaiah the fourtieth and the twenty third verse 2. Both offered to God and not to Idols Secondly They both offered to God not to Idols Hosea the second not to the creatures as the Sun and Moon and stars of whom they say Jer. the fourty fourth and the seventeenth verse Let us offer up Cakes to the Queene of heaven Much lesse doe they offer to Devills in the first to the 〈◊〉 the tenth chapter and the twenty sixth verse nor to their own bellies and backs making their bellies their God and sacrificing to their backs on which they think they never bestow cost enough 3. Both offered that which they had lawfully gotten Thirdly they both offered of that which they had gotten by their own labour and industrie It was not the fruit of sinne for God saith I will not have the price of a whore in the twenty third of Deuteronomie and the eighteenth verse no sacrifice be it never so beautifull shall come into Gods house if it be unlawfully gotten But we must offer to God that which we have gotten by following some honest calling Three severall differences in the sacrifice The things which they had in severall are three 1. The time when they offered The first is the time when they offered which circumstance and the rest sheweth that there is a great difference between their sacrifice for the Holy Ghost is 〈◊〉 diligent to set down Abell's sacrifice than Cain's Of Cain it is said he offered in fine dierum that is it was long before he could 〈◊〉 in his heart to give somthing to God but Abell gave primitias the first thing that ever he had Cain served himself first and God after But Abell did contrary Cain served himself first and God last but Abell was carefull of Gods service in the first place and after provided for himself And this is a materiall point diligently to be considered There are none so hard hearted all their life long but if they draw near their end that sickness come then they will offer in fine dierum and in novissimo die Jer. the fift Those are times that will compell men to be mindfull of God But if we will have our offerings pleasing to God they must be primitiae 2. Difference in the things which they offered Secondly that which they had in severall was the thing it felf which they offered which was diverse and different God doth not 〈◊〉 fault with Cains offering but maketh choyce of Abel's Cain's was that which came next to hand for Cain offered to God that which came first to hand any thing as he thought was good enough Abel's was the first and fattest of his sheep but Abell made choyce of the fattest of his sheep As God is the first and best thing so he offered to God the first of his sheep and the fattest among them But Cain confounded this order Of the difference of whose minds in offering these verses are witnesses Abel when he would offer saith Sacrum pingue dabo nec macrum sacrificabo Cain saith Sacrificabo macrum nec dabo pingue sacrum Cain was of the same minde that the Priests were that would be served before God had his part in the first of Samuel the second chapter and sixteenth verse So Cain will have enough for himself before he will once offer any thing to God Secondly when he doth offer he maketh no choyce of his oblation but thinketh any thing good enough but the Prophet saith Cursed be he that offereth a lame offering to God and sacrificeth a corrupt thing for I am a great King Mal. the first chapter and the fourteenth verse Offer such to thy Prince would he be content to accept such offerings but we will offer the best things to earthly Princes how much more to the great King of Heaven and therefore the Wiseman saith Honour God with thy substance and that with the first fruits of thine increase Proverbs the third and the ninth verse 3. Difference in the persons that offered The third thing observed by the Apostle is the person of the party that offereth Abel was a faithfull man that made his sacrifice the better accepted Heb. the eleventh and the fourth verse By faith Abell offered a better sacrifice than Cain the faith of Abel was his assurance that God was a great God and would not accept of lame offerings and therfore is carefull to bestow the best and first thing he had Abel's was to testifie his faith in Christ and to expresse his thankfulness For knowing that sacrifices are testimonies of the thankfulness of the heart Abel to testifie his faith in the blood of Christ and to expresse his thankfulness for the same doth choose out of his flocks the fattest of his sheep Faith maketh men offer often and of the best things Faith maketh men offer often and better things but they that are without faith care not how few times they offer nor how small their oblations be We are to know therefore that these two may not be severed neither fides from obtulit nor obtulit from fides where there is faith there will be offerings for so saith the Apostle that from the increase of faith there was an increase of offerings in the Church But when there is little faith or none at all as in Cain there are offerings seldome made and when they offer it is the smallest and meanest things they have the second to the Corinthians the eighth chapter and the seventh verse As ye abound in faith and word and knowledge and
fair day after a storm For in the eight former verses there hath not been any mention made of God or godliness but marriage upon marriage murther upon murther vaunting of finne past and to come deriding of God and his holy word as if he were a person that favoured wicked men and not contenting himself with the punishment which God inflicted but a devising a new kinde of revenge as we see in Lamech who not contented with the punishment which God appointed for murtherers that is seven times would challenge to himself seventy times seven times Now at last we come to a verse that hath the mention and name of God and of a good man of whom a succession of good men should be raised And it was fit that the Man of God Moses should keep this order because the faith of Adam and Eve might quail and they might think God not true of his promise in regard of that which they saw For as for the threatning which God denounced against Cain wee see it is not performed but Cain and his posteritie in stead of being plagued for his wickednesse grow to be great men rich Grasyers such as have all things that tend either to delight or defense As for Adams promise which was That the seed of the woman should bruise the Serpents head it fell out clean contrary for we see to what a great number the spawne of the Serpent was grown when as there was none of the Womans seed And whereas God promised the Womans seed should bruise the head of the Serpent wee see the spawne of the Serpent 〈◊〉 the head of the Womans seed For Abel who was the Womans seed is slain by Cain who was of the Serpents seed which falls out many times in the world The promise made to Noah was That Cham should be a servant Genesis the ninth chapter and yet we see it fell out clean contrary for Genesis the tenth chapter 〈◊〉 who was of Chams race was the first Emperour upon earth And in the new Testament the people of God when Christ was born were in that state that Herod an Edomite was become their King Matthew the seoond chapter That wee may see that as the Prophet speakes in the one hundred and ninteenth Rsalm and the hundred twenty sixt verse Then it is time for God to lay to his hand when mankinde looking into his word and seeing that it is not fulfilled which God hath spoken doe decay in faith that he may shew himself a true God and able to accomplish that which he doth either promise or threaten that so the faith that was yet left upon earth might revive and take breath again The verse it self consisteth of two parts First Adams knowledge of his Wife Secondly The nativity of Seth. For the first Not to say any thing of the term which Moses useth which is Adams knowledge for that we have handled it heretofore we will consider the word iterum which gives us plainly to know that for a great while Adam gave over that Act being stricken and amazed with this consideration that one brother should kill another that is in bewailing Abel that was 〈◊〉 and Cain that was cut off from the Church Adam and Eve were in this state of minde that they were as it were dead seeing their first Ofspring sped so unhappily that the one was slain bodily the other was under the sentence of death both of body and soul when I say they considered that they should either beget children to be murthered which was Abels case or else to be cast into hell in respect of Cain it made them say with Rebecca Genesis the twenty fift chapter and the twenty second verse si mihi sic futurum est quia necesse est parere for these considerations they had clean given over Out of which example of Adam and Eve we learn to conform ourselves to crosses and heavy accidents as God layeth upon us that is to forbear and give over matters of pleasure when God calls us to mourning for it is a thing agreeable to Gods will If when the Lord God of hosts shall call to weeping and mourning there be nothing but joy and 〈◊〉 slaying of Oxen c. the Lord himself sayeth that is a sinne which shall not be pardoned or purged with any sacrifice till they die Isaiah the twenty second chapter and the twelfth verse It is that which Christ teacheth Matthew the ninth chapter and the fifteenth verse When the Bridegrome shall be taken away then shall they mourn and fast that is when either he shall be taken from us or when men shall drive him from them by their sinnes then there is cause of mourning and sorrow Therefore we see albeit it was Gods will that Aaron and his Children should eat the offerings of the Children of Israel yet he refused to eat them in regard of the Judgments of God upon Nadab and Abihu his Sonnes saying Thou knowest such and such things have come to me this day and if I had eaten the sin-offering 〈◊〉 it have been accepted in the sight of the Lord 〈◊〉 the 〈◊〉 chapter and the ninteenth verse Therefore David mourned so for the death of Abner that he said God doe so to me and more if I eat bread or 〈◊〉 else till the Sun be down in the second of Samuel the third chapter and the thirty fift verse But hence there appears another thing unto us which is that 〈◊〉 and earthly sorrow in a naturall man is a thing stronger than any worldly pleasure that in regard of the naturall man there is more strength in grief than in pleasure or joy for if a man have 〈◊〉 in never so much pleasure all 〈◊〉 life yet if he come to a little sickness it takes away all remembrance of his former pleasure And this is a means to make a man think of such an estate Wherein he may have that pleasure and joy which shall not be taken from him as Christ speaketh John the sixteenth chapter and the twenty second verse Now when Adam had relieved himself with this cogitation that as the Prophet speaks Psalm the eighty ninth God hath not made all men for nought it made him to return whereupon there followed by Gods blessing not only a seed but a chosen and holy seed that is Seth. Concerning whom first we will speak of his birth wherein we have this to observe that those Children whom God gives to Parents upon a plentifull contrition and repentance doe usually prove men excellent in all spirituall graces The first example hereof is Seth who is not only the foundation of the Church but of mankinde for since the flood all the Sons of men are called the Children of Seth. It is also shewed in Joseph whom God gave to Rachel having opened her wombe which before was shut up so as she was barren Genesis the thirtieth chapter and the twenty second verse It also appeared in Hannah who having bewailed her own
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
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
old man is corrupt through lust and the abandoning of that corruption must bring us to the participation of the divine nature and it is comparance that makes us avoid this corruption For unlesse we temper our affections we shall never be partakers of the divine nature Secondly It follows the natural power of 〈◊〉 Having placed Knowledge which is a virtue of the reasonable part he comes next to the affectioned part that is Desire 〈◊〉 temperance answers he would not have sensuality grow 〈◊〉 nor the body to govern the soul The upper part 〈◊〉 already perfected the lower part must next in order be made perfect as in the first epistle to the Corinthians the fifteenth chapter That which is natural is first and then that which is spiritual So moral virtues are the perfections of men in this life and theological virtues are the perfections in the life to come Thirdly Knowledge being the virtue that teacheth what is good or evil Temperance follows it very well in as much as it is a helper forward and a preserver of good It keeps us from the graves of lust Numbers the eleventh chapter It preserves reason which is the power of the minde For by worldly cares we doe gravare cor overcome the heart Luke the twenty first chapter and the thirty fourth verse but this temperance makes it and therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of keeping the minde and understanding safe And for the body we see the effect of this virtue in Daniel the first chapter and the fifteenth verse therefore the Apostles counsel to young men is in the second epistle of Timothy the second chapter and the twenty second verse Flye the lusts of youth and Titus the second chapter and the third verse To be temperate and sober minded It preserves knowledge not only by keeping the body in order but Proverbs the twenty third chapter the fourth verse and Romans the twelfth chapter and the third verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to deal in genealogies and curious questions which are unprofitable but to be wise with sobriety Titus the third chapter and the ninth verse and the first epistle to Timothy the first chapter and the fourth verse So it follows by good order in as much as it preserves the virtue going before Secondly Touching temperance what it is and wherein it stands When knowledge hath taught what to chuse the next thing is nullis inde illecebris avocari and that is it which Temperance performs For in the beginning this corrupter of the world sought to draw our Parents away from their duty by a baite he shewed them bonum delectabile that was the goodly fruit so fair to behold the allurement being offered concupiscence flyeth to it as a bird to the snare Proverbs the seventh chapter and the twenty third verse Every man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James the first chapter and the fourteenth verse There is a bait offered to lust to catch at therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews the twelfth chapter sinne is so pleasant that if concupiscence be not weaned there is no child desires the mothers breast more than it desires sinne Psalm the hundred thirty first and the second verse men being in this case and add drunkennesse to thirst Deuteronomie the twenty ninth chapter and the nineteenth verse and seek baits to allure concupiscence therefore our concupiscence needs a bridle to wean and restrain this soul. Lust is two fold the first Epistle of John the second chapter and the sixteenth verse carnis occulorum The corruption of the 〈◊〉 is either for the belly as it is in the sixth chapter of St. Luke or that carnall pleasure that Felix and Drusilla were over come with Acts the twenty fourth chapter so that he could not abide to heare Paul dispute of temperance the eye lusteth for faire apparell as Luke the sixteenth chapter to bee cloathed in purple for that is a hait of 〈◊〉 as Achan when hee saw the Babylonish garment desired it Joshuah the seventh chapter So also the eye delighteth in bedding and furniture for houses as Jer the twenty second chapter and the fourteenth verse to have it shine with Cedar to lye on beds of Ivory Amos the sixt chapter and the fourth verse Temperance is the refrainer of all these For the desire of the belly the first of the Corinthians and the ninth chapter They that run a race absteyne from all meat that may hurt For carnall pleasure If they cannot contein let them marry the first epistle to the Corinthians and the seventh chapter And for apparell that must bee done in temperance the first epistle to 〈◊〉 and the second verse thus wee see what is the object of temperance which virtue performes two things First to bee able to want those things as Philipians the fourth chapter possum deficere then having them to use them moderatly as the Apostle counsels in Timothie 1 Timothy 5. modico vino utere for many comming to have the possession of these things exceede in Ryot For the first it is a dangerous lust how pleasant soever it bee not to bee able to want them if wee make necessary lusts of them so as wee must have our lusts satisfied though it cannot bee without sinne wee bring our selves under the power as it is in the second epistle to the Corinthians and the eight chapter if wee make our selves debtors to the flesh so farre Romans the eighth chapter A man that cannot refraine his appetite hee is like a City broken downe and without walls Pro. 25. 28. Thirdly for the end why the Apostle exhorts to this virtue It is first to eschue corruption and so to bring us to the divine nature and Temperance is the virtue by which wee eschue corruption both of soule and body for as those things that are sweete doe stop and putrisy the body so doe those corrupt desires of the minde and the corruption of mankinde desires to corrupt man with these allurements If wee love wee are not the servants of sinne we are servi corruptionis as it is in the second epistle of Peter and the second chapter For the body it corrupts it also for so hee sinneth against his owne body the first epistle to the 〈◊〉 and the sixt chapter and such doe corrupt the Temple of God the first epistle to the Corinthians and the third chapter The flesh spotteth the garment as it is in the epistle of Saint Jude the bed desiled Hebrewes the thirteenth chapter so that wee cannot possesse our vessels in holinesse Fourthly that it bee not so Temperance must effect this so it disposeth us to the participation of the divine nature who is a spirit John the fourth chapter as they that are spirituall minded are for they that take care to fulfill the lusts of the flesh Romans the thirteenth chapter doe make their bellies their God the thirteenth chapter of the epistle to the Philippians and minde earthly things such are