leape straight into Heaven from Predestination we leape straight to Glorification it is no matter for Mortification there be no such meane degrees But Saint Paul tels us it is so high that we had need of a ladder in which be many steps insomuch as he puts a How shall to every steppe Rom. 10.14 How shall they call on God on whom they have not beleeved c. There must be calling on God beleeving on him hearing his word There must be ordinary meanes and there is a ladder of practise aswell as of speculation or contemplation 2 Pet. 1.5 6. Joyne vertue with your Faith and with vertue knowledge and with knowledge temperance and so patience godlinesse brotherly kindnesse and love If these things be in you you shall not be idle and fruitelesse in the knowledge of Christ for he that hath not these things is blinde he goeth blindfold to the wood and may chance hap beside heaven or steppe besides the ladder A great many say as Balaam did O let my Soule dye the death of the Righteous but they care not for living the life of the Righteous He went but blindfold he knew not the Angell that stood with a sword drawne in the way but would have gone upon it if his Asse had beene so foolish A great many thinke that presumption in being secure of their salvation is good Divinity Balaam thought he went well when he went on the point of a naked sword So one entised by the flattery of a harlot thinkes he goes to a place of great pleasure but he goeth as one that goeth to the slaughter and as a foole to the stockes Prov. 7.22 Those whom it pleaseth God to have partakers of his Kingdome he puts them in minde To remember their Creator in the dayes of their youth before the evill dayes come He giveth the grace of timely Repentance and suffereth them not to deferre it till the last cast and then to thinke that with the turning of a pin as it were they shall with a trice be in heaven with Elias in a whirle winde Augustine saith We may in some cases advise men to have great hope that they shall be saved but in no case give them warrant of security So in Ephes 5.6 This wee know that no whoremonger nor uncleane person hath any inheritance in the Kingdome of Heaven Let no man deceive you through vaine words he that doth righteousnesse is righteous and he that doth unrighteousnesse is of the devill Joh. 3.7 Now therefore to neglect the hearing of the Word or when he commeth to heare it to clap downe in his place without desire or minde to beare it away thereby to be bettered in his life and without purpose after by meditating on it to chew it and so to kindle a fire within himselfe whereby it may be digested and turned into the substance of the minde this is to tempt God So also to beare a greater countenance and make more shew of holinesse than indeed is in one is to lay a greater yoke on himselfe than he need as Act. 15.10 is a tempting of God Againe he that sinneth must looke for evill to follow Psal 91.10 He therefore that sinneth and yet thinketh to escape punishment tempteth God They that by often experience have found that such and such things have beene to them occasions of sinning and yet will presume to use the same againe tempts God And those which set up their Idols in their heart and put the stumbling blocke of iniquity before their face EZech. 14.3 and thinke not they sinne such tempt God He that comes to aske forgivenesse of God and will not performe the condition of the Lords Prayer that is Forgive others tempts God Generally he that seeketh for good of God and will not performe that which he is to doe or doth evill thinking to escape scot-free without endevouring to avoyd or resist it both these tempt God and to these two may all other be referred IV. The fourth is we must not at all tempt God at no hand we must not thinke but God is able to bring water even out of a Rocke Numb 20.11 when there is nothing but rockes and stones but when we may hope to finde it we must digge for it So when the soyle will beare Corne we must Till it When Elisha was in a little village not able to defend him from the Assyrians he had chariots and horses of fire to defend him 2 King 6.17 but when he was in Samaria a strong walled City then when the King of Israel sent to fetch his head he said to those which were with him Shut the doore ver 32. Christ in the Wildernesse miraculously fed many in the City he sent his Disciples to buy meate as John 4.8 In the beginning when the Gospell was published there wanted sufficient men for the purpose the Apostles had the power as appeareth Acts 8.29 that on whomsoever they laid hands he received the holy Ghost and was straight able and meete to Preach the Gospell but after every man to his study 1 Tim. 4.5 These things exercise c. We see that notwithstanding Paul was told by an Angell that there should be no losse of any mans life in the ship yet he caused the Mariners to cut the ropes and to cast Anchor Act. 27.23 24.29 30 31 32. Nay when some would have gone out by boate he would not let them so here Christ answereth that howsoever Angels attend on him he may not tempt God V. Now follow the reasons why we may not tempt God There be two sorts of tempting the one by ignorance the other by unbeliefe It is the manner of Chirurgions when they are to dresse a wound and know not how farre nor which way it goeth to tent it In the same manner is God after the manner of men said to tempt us sometimes to prove what is in our hearts and whether we will keepe his Commandements Deut. 6.2 as he did the Israelites forty yeares To this end he both made them hungry and fed them with Manna We sometimes tempt God as if the arme of his power had received a wound or his eye a hurt as if he could not helpe or discerne our wants as well as before because he brings us not water out of the Rocke Numb 20.10 but such miracles now are not agreeing with his will which content us He will have mercy on whom he will have mercy Rom. 9.19 And we must not despise the riches of his bounteousnesse and patience and long-suffering which leadeth to Repentance Rom. 2.4 The Lords hand is not shortned that he cannot save nor his eare heavy that it cannot heare because he doth not reprove us we thinke him like us Psal 50.19 When God holds his peace we thinke his tongue is cut But I will not alwayes hold my peace saith God Mal. ult But how shall I know this say men now adayes as Zacharias knew his wife was with childe Luk. 1.18 who
quis peregre profectus vidisset procul a patriâ desertam regionem de ea apud alios referret aliquanâ—o nâ—que ei crederetur quid afferre possâ—t nisi a testibus vel historia prâ—beâ— impossibile est ejus detur demonstrativa ratio Atque haec de necessi ate credendi Iâ— any man travelling into farre countries had seene farre from his countrey a desert region and should afterward make mention of it to others and they should not belâ—eve him what could he bring unlesse he could prove it by witnesse or history It is impossible a demonstrative reason should be given of it And thus farre of the necessity of beleeving In faith foure things to be noced Now for this word Beliefe note 4. things 1. The heathen themselves have set downe in every art oportet discentem credere a leâ—rner must beleeve whatsoever we first receive we receive it from our teachers This principle hath his ground Actio perfect in imperfecto recipitur primò imperfectè tum perfectè the action oâ— one perfect is received in one imperfect 1. imperfectly 2. perfectly Wood 1. warmeth tum habet imperfectum alienum calorem then it hath an imperfect and strange heate then it burneth habetque prorium sie discentes prius ab aliena recipâ—unt â—ide quam ipsi ad perfectioâ—em aspirent cognitionem and it hath its owne proper heat so learners first receive from the faith of others which they themselves bring to a more perfect knowledge Confirmed by Esay 7.9 Nisi credideritis non stabiliemini If ye will not beleeve surely ye shall not be established 2. After we have received by beliefe then may we seeke for it by demonstrations aut à priori aut à posteriore either from the former or from the latter to confirme our beliefe Ratio quia ut artium reliquarum ita religionis principia nobis innata habemus the reason is because as of other arts so have we also the principles of religion naturally bred in us The principles of Divinity alwaies agree with true reason truth disagreeth not with truth the principles of religion are not contrary for if we should never come to any certainety or knowledge Warrant that reason agreeth with religion Acts 17.24 c. The true worship of God proved by naturall reason True reason an helpe to faith and faith to it the uncorrupt judgement of man choaketh not religion Rom. 1.19 By the principles of nature we may come to that which may be known of God Acts 17.24 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That which may be knowne of God is manifest in them For the invisible things of him from the creation of the world are clearely seene being understood by the things that are made even his eternall power and Godhead c. 1. De partibus animalium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if though in a small measure we attaine to the knowledge of the Gods that knowledge is worth all other knowledges If God had made contrariety it had then beene unpossible we should come to an end 3. When we have yeelded our selves to beliefe and have strengthened it by reason yet we must looke for an higher teacher and though faith be an unperfect way and we unperfect yet may we walke in it We are therefore to pray to God that by the inspiration of his spirit he would keepe us in this way Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine inspiration is given to those in whom religion is sealed Arist in his metaph De iis quae supranaturam sunt soli Deo credendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning those things which are above nature we must beleeve God above and his divine inspiration is to be sought with sacrificings 4. The meanes of contemning order in these three 4. Because this inspiration commeth not at the first we must wax perfect by little and little and be sure that we build on the rule and stay till it please him that will send it Festina lente Hasten leasurely No greater enemy to knowledge then to be a hasty beleever The avoyding of praepropera consilia overhastie counsels doth agree with Esay 28.16 qui crediderit ne festinet he that beleeveth shall not make hast A man therefore is not to ground of presumptions and presupposings but by little and little goe forward till he come to the rocke Therefore this part is spent 1. in receiving it i. beliefe 2. in seeking to strengthen it 3. in expecting of an higher teacher 4. that we be sure to proceed by little and little sed certo tramite but in a sure path The first daies station Foure degrees of Satans tentations what they be and how they depend each on other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Selfe-deity The third part 1. The first daies journey or the first station that a man is to goe is to beleeve that there is a God For preparation to this point note foure things they are Satans proceedings 1. Heresie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe-deity when as man was in the state of his first perfection it was impossible to perswade that either himselfe was God or to worship any creature as God or to beleeve that there were no God or to worship the divell as God Therefore the divell sought to put into mans mind that he himselfe was God Therefore he perswaded Adam that his eyes should be opened and that he should be like unto God Therefore as man departed from God by unbeliefe and presumption so was he to come to him by beliefe and humiliation but this opinion he left the same day for he was confuted so soone as he had eaten of the apple and after by hiding himselfe behind the bush Alexandri excepto in obsidione vulnere hic sanguis hominem esse denotat Claudii qui sibi se Deum esse persuasisset quoad audito tonitruin tentorium consugiens dixisset hic Deus est Claudius autem non est Deus That of Alexander is observable at a besieging having received a wound this blood saith he sheweth me to be a man And of Claudius who perswaded himselfe he was a God till hearing the thunder he fled into his tent and said This is God Satans way of bringing man to the ignorance of the true God Claudius is not God So you see that these who were given to this Heresie are soone confuted as Adam was 2. Because God Genes 4. was an helper to man after his fall as in making him garments the divell by a false conversion strooke this into the minds of his posterity that whatsoever did them good was to be worshiped as God ut ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A conceit of many Gods whatsoever nourisheth me that I count a God By this confounding the profit that came of the instrument with that which is of the principall and so were brought unto a great company of Gods into a
divided and that also falleth into the division of having The parts of the soule as God maketh them Deut. 6.5 are reason or understanding called the soule 2. The affection or will called the Heart Therefore they are foolish schoolemen that expound by the heart the body of man So the duety of the mind being to know as is abovesaid in the treatise of the heart and appetite to regard love falleth right to this But under the division for the well expounding of the parts we must labour for the true sense of this Therefore as we know the parts of the mind so we must know that these parts have their order Vires animae sunt ordinatae the powers of the soule are set in order saith the Philosopher The order is this that we must know it before we can regard it and love it For ignoti nulla cupido there is no love of that we know not the Philosopher That invisa possumus cupere incognita nequaquam we may covet things unseene but never things unknown Augustin Therefore they say well where two things be in order if the first be taken away the second shall never be fulfilled So if ignorance be brought in God shal never be desired nor loved and so not had The first kowledge He must be knowne and that standeth first the duty of the mind and understanding part 2. Love he must be loved esteemed the duty of the second part the heart or will Now the end of knowledge is but the fulnesse of perswasion a setled beliefe which we call faith both the meanes and end of knowledge And therefore comprehended in the first part as the fulnesse of regard and love is nothing else but obedience But to make it more plaine let the mind begin that we may first know God knowledge must have its object and that is God He cannot be knowne à priore in himselfe therefore we must seeke to know him à posteriore and that is by his attributes and effects For his Attributes they are those ten set downe Exod. 34.6 7. His Majesty Truth Vnchangeablenesse Will Justice Mercy Knowledge Power Vbiquity Eternity Of these two especially are called principall and concerne us most his Justice and Mercy the other 8. are called communiter ad dno common to two because they fall into these two alike So knowledge in fulnesse 1. proceeding to faith apprehendeth 1. the Justice of God 2. his Mercy and beleeveth them both Adde the other 8. to his Iustice that he is of infinite majesty infallibly true c. and they make it more perfect and consequently more fearefull adde them also to his Mercy that he that loveth us is King of eternall life c. and it maketh his Mercy more and consequently farre more to be beloved Out of this faith or knowledge proceeding of his justice there proceedeth feare and out of it humility These out of Justice the first part and out of the knowledge and faith of mercy with the other 8. proceed two duties more one hope who would not hope 2. Fructus spei invocatio precatio est interpres spei The fruit of hope invocation prayer is the interpreter of hope By prayer or thankesgiving i. to acknowledge from whom we have received it Love hath his effect and fruit Love is full in obedience which is a conforming of our selves and our will to the Will of God Or a bearing willingly of whatsoever it pleaseth God to lay on us for not conforming our selves to him in this life and that is called patience obedientia crucis the obedience of the Crosse In these the having of God doth wholly consist and there can be no other duety added to them We must understand this that it pleaseth the Holy Ghost in the Scriptures by the figure Synecdoche for shortnesse of speech sundry times to name one of these and thereby to meane and comprehend the whole worship of God As Iohn 17.3 all is given to knowledge This is life eternall that they know thee c. In another place all to feare And in another place all to hope c. In the rest under the name of one synecdochicall to comprehend all the other Virtutes 2. 3. proposâ—tionis Vertues of the second and thâ—rd propositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not be must be perpetuall And not without good reason for they have a very good dependance one of the other Now to these we must adde the duty of the second proposition 1. true religion and out of the third proposition pure religion against joyning it with other worship And beside these out of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be which is the future tense to consent to it in our life till this non erit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not be devoure our erit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be It includeth the verture of perseverance through all the Commandements And coram facie mea before my face includeth sincerity and singlenes of heart for our heart is as well before his eyes as our other parts contrariwise condemneth hypocrisie These make up the manner of his worship In the resolution of the first Commandement the first thing in it Knowledge is knowledge of which in regard of the excellency and dignity of it Iohn writeth thus ch 17. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This is eternall life that they know thee In the handling of these severall vertues as before in the explication of the Commandement we must follow those rules that we have set downe Vsus necessitas cognitionis Dei The use and necessity of the knowledge of God The first thing concerning knowledge is the use of it and thence the necessity of it The necessity out of this place that knowing we must attaine everlasting life And forasmuch as life everlasting is so much worth to us and without this knowledge we lost it but we are dull by our owne nature therefore we are to seeke a further provocation We must therefore adde that Ier. 9.24 where God plucketh from us all our Peacock feathers as gifts of nature as wisdome gentry riches strength c. and chargeth not to rejoyce in them but in that we know God But let him that glorieth glory in this that he understandeth and knoweth me And herein only must we glory But as we said it is not the excellency that can so strike into us our dull hearts but they cannot desire to be excellent But because we cannot be without it when we come to shew that we must needs have it that is ferrea ratio a hard reason If he finde us ignorant that we cannot doe agendum i. the law being our agend and no action can be without moving and no moving without the will and no will without desire and no desire without a thing knowne therefore take away knowledge and take away all and so nothing shall be done and consequently we shall become idle Not but that
for we have no warrant that our other studies shall be sanctified unlesse this be first that shall after sanctifie the other So that it is necessary in all things For this attaining of knowledge as it must have his course so it must have a space of time and diligence withall the one without the other is nothing Time Psalm 46.10 vacate videte To attaine knowledge 1. time 2. dâ—lâ—gence must be used be still or take time and know that I am God They must be at leisure that they may know It will not be had at certaine times 1 Cor. 7.5 his counsell is to the man and wife not to come together for a time that they might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give themselves 1 Time To leave the use of the bed that they might vacate melâ—ori attend better things or be at leasure to prayer and fasting and by an argument à majore if we should abstaine from indifferent things then from other things that are not indifferent This Act. 17.21 of the Athenians howsoever other businesse fell out that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spend their time which is more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be vacant to tell or heare of novelties then we may be ashamed that this hath not wrought that in us which it did in them For Diligence Augustines rule for this is strange 2 Diligence but it may be the rule till a better come Satis reputatur quis facere cum tantum facit pro Deo quantum facit pro mundo Ier. 4.22 For my people is foolish they have not knowne mee they are foolish children and have no understanding they are wise to doe evill but to doe good they have no knowledge Media cognitionis adipiscendae we then discharge our duty to God-ward when we are as industrious in his service as we are for the world If we bestowed but asmuch diligence on Gods statutes as we doe in the penall statutes of a Prince as 6. Micah 16. for the statutes of Omri are kept and all the manners of the house of Ahab ye walke in their counsels then we might come to some knowledge Jer. 4.22 if that paine that we take to doe evill and to deceive we would take to study the Law and to learne the Commandements of God he would not complaine of us as he doth that we perish for want of knowledge Now to the pointe the necessarie meanes First there is required prayer wisdome and knowledge Jam. 1.5 must be asked of God in the 8. Wisd v. 21. Solomon makes it a point of wisdome first to know how to come by wisdome c. 9. he makes his prayer to God for it as also 1. King 3.6 Solomons prayer for wisdome is set 10. v. that which is more that God tooke great pleasure to be desired it and this is the first meanes Secondly the other are set down Deut. 6.6.7.8.9 i. first that wee should bring it into the heart which is past the braine for this First thou shalt whet them i. our catechising or the first principles must be had perfectly How wee shall come by it it is set downe Rom. 10.17 an ordinary meanes hearing and repeating Talking of it which signifieth to conserre Writing and in that included reading which are fruitfull with other and alone A binding of them before our eyes and upon our hands not now used but the fathers interpret the having before the eyes Meditation which doth as it were put it before the eyes and for the binding it on their hands as in Physick there is a rule per brachium fit judicium de corde that the straints and veines come from the heart to the hand so it is in divinity by the arme is practise and exercise meant and this is to binde it on the armes it is a good way to make aconscience of the practise of that wee know Quod datur oranti quodaperitur quaerenti id exerce see that thou exercise and put in practice those gifts and graces which thy prayers have obtained of God Bernard But the contrary practising bringeth forth poenales caecitates for illicitas cupiditates penall blindnesse for unlawfull desires No knowledge to the knowledge of practise The heathen man saith that he that hath an habit of justice shall be able to say more of it then he that hath the perfect speculation of the Ethicks so the poorest man that hath practised his knowledge and is well practised in faith shall say more of the feare of God and of faith then the learnedest Doctor that hath not practised and so in all other things exercitium is signum potentiae and so signum scientiae Exercise is a signe of knowledge as well as of strentgh The signes of knowledge 3. Humility The next rule is of the signes of knowledge they are foure That is true that of the consequent the best rule is by the antecedent If feare want there can be no love if love want there can be no obedience The want of humilitie is a signe of no knowledge But specially that of humility Augustines prayer Domine Deus noverim te noverim me he adds they know not God if they know not themselves Vera scientia non facit hominem exultantem sed lamentantem True knowledge begets not pride but teares So the Heathen man saith Quod faciunt alii de aliis id ipse de se facit apud se Et inter sapiences sapientior qui humilior est That which other men would have others to doe that he exacted of himselfe And he is wiser then others that is more humble then others He that hath a conceit of himselfe can never come to knowledge 2. That which the Heathen give forth 2. Order and it is Aristotles in his Metaphysicks Scientis est ordinare he is a wise man that can order his doings to preferre eternall things before temporall c. But we doe contrarie it is a common order to put private profit against common profit and to preferre temporall things before eternall Therefore this is a signe that we have no knowledge 3. In the 1 Cor. 14.26 we must not be like those 3. Constanâ—ie 1 Cor. 15.58 that be children in knowledge that be carried away with every wind of vaine Doctrine and as Joel saith They are empty cloudes carried with the winde and like the waves carried with the tyde In our dayes there are more turning tempests by reason of the want of knowledge 4. That which was before alleadged 4. Practice No man doth against his certaine knowledge then if we knew God If wee practice not wee have but a foolish knowledge our actions would witnesse it If our knowledge were in heavenly things as it is in sensible we would not do against it but now we have but a pretie opinion in Divinity and therefore it doth not stay us 5. Lastly That we hinder not knowledge in others whether it
be by authority and that by Commandement Permission or by counsell provoking others to seeke after knowledge and to increase it in others as much as we can for our knowledge must be to helpe others for there are three uses of it First to teach them that are ignorant Secondly to resolve them that are in doubt and to strengthen them that waver Thirdly to comfort them that are in distresse and the afflicted conscience And thus much for knowledge which is the first duty of the minde Now perfect understanding bringeth in the second dutic of the minde that is Beliefe for fulnesse of knowledge is scire ut credas Beliefe so to know that thou mayst beleeve Beliefe addeth two things The first which is in John 6.69 the manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. we beleeve a ssuredly know that thou art Christ c. Secondly the measure that is the fulnesse of perswasion which in Ephes 3.12 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldnesse And Heb. 10.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the full assurance of faith and it is often used in the translated sense To make it plainer there is in every proposition a double part a contradiction sometimes a man holdeth neither part because he seeth equall reasons may be brought on both sides and it is called doubting as Luke 12.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Dubitatio Doubting and seeke not ye what ye shall eate or what yeeshall drinke neither be ye of a doutfull minde or be ye not like Meteors puft up and ready to be carried away with every blast If he encline to one part yet so 2. Opinio Opinion as he feareth lest the reasons of the other part should convince him then it is an opinion as Acts 26.28 Agrippa was perswaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost to be a Christian 3. Scientia Knowledge but yet he rejected it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost thou perswadest me to be a Christian Gen. 45.27 3. When we fully consent to one part it is called knowledge beyond both the other an evidence and assurance of the true part Knowledge is in three manners First it is either of sense Secondly or by discourse of * * * Ratio why neither of the former knowledges bee so sure as the 3d. and that in faith there is choice made of this especially 1. in the knowledge by sense if the object be absent there is straight a knowledge by faith 2. in knowledge by discourse if the object bee of too great excellency straight comes in the knowledge by revelation reason Thirdly or by relation of other men and that is properly the knowledge of faith 1. Knowledge by sense such was the knowledge of Josephs brethren that had seene him in Aegypt and therefore knew him 2. Knowledge by discourse such was Jacobs when he saw the Charets he gathered straight that his sonne Joseph was alive 3. By relation of others as Jacob knew that his sonne yet lived when his sonnes told him When a thing cannot be present to the sense then must we relie our selves wholly to the third as 1. Kings 10.6 the Queene of Sheba must first heare of Solomons wisdome in her owne Land before she can come to him and heare him her selfe For matters of reason there is nothing absent from it but the absence of our understanding is said then to be as John 3.9 when a thing exceedeth the capacity of him that should understand as that of so great a Rabin in Israel therefore we must rely our selves in this also to the third meanes 1 Cor. 2.9 for the first no eye hath seene no eare hath heard which can certifie us of the things which God hath prepared for them that love him and for the second he addeth it hath not at any time ascended into the heart of man that is it exceedeth the reason of man to thinke of them Therefore the third must necessarily be brought in Job 36.26 Behold God is excellent and we know him not neither can the number of his yeares be searched out Our other knowledge of Sense and Discourse are bounded within the limits of naturall causes but God is supernaturall therefore this is plaine which is Esay 7.9 Nisi credideritis non stabiliemini if ye beleeve not surely ye shall not be established Not that but after we have beleeved we may seek a reason that we may be able reddere rationem A difference betweene the knowledge by discourse und by religion in the knowledge by discourse 1. commeth a thought ' then an establishing of the thought and then when we see it evidently cometh the consent but in faith its first consented to then conceived 1. Pet. 3.15 the meanes of this because in the action of beliefe will beares the greatest sway the will being moved with her object i. blessednesse annexed to it Ratio because great honor is given to him by it therefore it is evident that this is the certainest and best way of knowledge as it is 1 Pet. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you because grace doth not make voide nature but as it is 2 Cor. 10.5 we must use the meanes as the hand-maide because it holds in captivity the understanding of man and still as it is Acts 4.31 looke for the Holy Ghost to teach us those things that our nature is not able to beare For Faith then it thus differeth from Science In science first there goeth an inquiring thought and then followeth the assent but in faith there is the assent first and then the conceiving of that we have consented to Psal 18.45 As soone as they beare of me they shall obey me It is conceptus cum assensione a conceiving with an assent because the object of the understanding doth not constraine us to beleeve but the will holdeth it prisoner and keepeth it captive Rom. 10.10 Beliefe being an act of the understanding should first come à mente from the intellect but he there saith we must corde credere beleeve with the heart and the will hath a speciall act in it The reason why it pleased God thus to institute the powers of the mind is that if reason could first have conceiveed the things that pertaine to God little or no glory at all had come to God by it Againe this is ratio scientisica the profound meanes of the wisedome of the flesh we see how God doth confound and cast them downe and in Religion the ground of it is contrary to that of Philosophie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to beleeve is the way of Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To beleeve of Divinity and Lucian he scoffed at it For warrant of it somewhat hath beene spoken before I will therefore add a little now Cyrill in his fifth Catechisme and Cyprian in his Exposition upon Saint Matthew And Chrysostome and other
of the ancient Fathers hold this against the Philosophers that Quiequid fit Audit◠an◠is fide fit whatsoever is done it is faith that doth it but there faith is not fully that which it is here But a faith which is civill as the husbandmans faith is a civill faith he seeing unkindly weather c. maketh himselfe ready every yeare to sow and till his ground and to bestow great cost and paines on it though he have no demonstrative knowledge whether he shall reape any commodity of it that yeare So it is in Merchandize the Merchants see stormes arise very oft yet they hazzard their goods upon a civill faith So in Marriage some are unfruitfull yet they marry in hope to have Children So in Warfare the Souldier makes himselfe ready for the battel in hope of victory The Schoolemen that came after them they goe a subtiller way to worke and they hold that quicquid scitur fide scitur that even in those things that we know we doe beleeve For our senses understanding we know and they are our witnesses our reason conceiving we know and it beareth us witnesse and they themselves confesse that both the witnesses are very deceitfull For they eye which is the best of outward senses and certainest because it apprehendeth more differences and apprehendeth his object after a more speciall manner The Opticks reckon up twenty wayes how it may be deceived and a great imperfection in it 1 Cor. 13.11 When we are children we speake as children The perfectnesse of the facultie of seeing standeth but in degrees conceive and reason as children They at the Plough cannot judge of the formall causes of things because they cannot see them but tell them of labour and that they see Therefore in respect of a superiour understanding they are farre short therefore we may be deceived in things above us so there may a relation be made Locus à testimonio The unperfectnesse of the knowledge of science cometh of the unperfectnesse of the knowledge by faith There is no certainer way then this Now to the place of Testimonie it hath his imperfection onely from the imperfection of Science It hath but two exceptions First want of skill Secondly want of faithfulnesse Now if the party want skill and cannot or if he can but is not honest and will not his testimony is not to be taken Whereas the knowledge of faith and grounds of Divinity are laid upon such witnesses as want neither skill nor faithfulnesse but for their skill can and for their faithfulnesse will deliver the truth Therefore it hath a fuller resolution then the other for as it is 2 Tim. 1.12 We beleeve not whom we know but scio cui credo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though wee may not say Sclo quod sca◠yet wee may say Scio cui credidi We know him whom we beleeve we know that he is Amen and as it is Revel 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The faithfull witnesse and as it is Rev. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things saith the faithfull and true witnesse the beginning of the creation of God Tit. 1.2 such a one as cannot lye Now for the manner of giving his testimonie The termes in the Scripture are Dictum Jehovae dixit Dominus Thus saith the Lord 1. There is his saying and because a mans stipulation and promise is certainer then his bare saying and will be better beleeved and sooner taken therefore Rom. 1.2 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he had promised before by his Prophets in the holy Scriptures and Tit. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hope of eternall life which God that cannot lye promised before the World began 2. he hath made a promise and 3. Heb. 6.17 18. for our greater comfort and assurance hee hath also sworne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Wherein God willing more abundantly to shew unto us the heires of Promise the immutability of his counsell confirmed it with an oath c. and because if we have a mans hand set to in writing we will beleeve him yet more 4. We have his handwriting in Exod. 32.33 34. written with his owne finger wherein he hath set downe that he will shew mercy on whom he will shew mercy and take vengeance on whom he will take vengeance 5. For confirmation of his hand writing Rom. 4.11 he hath set his handwriting under a seale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. a seale of the righteousnesse of the faith c. And lastly which is the furthest degree a man can goe he hath given us a pledge an earnest penny 2 Cor. 1.22 Who also hath sealed us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and given us the earnest of the Spirit in our hearts 2 Cor. 5.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now he that hath wrought us for the selfe same thing is God who also hath given unto us the earnest of the Spirit The exception that may be taken against this Object is that the voice of God is not dayly heard among us and that which we heare is intituled to other as to Moses Esay Jeremie Matthew c. Answ 2 Pet. 1.21 To this wee answer as in the proeme Yea but though men did it yet they were such men as did nothing of themselves nor followed their owne interpretations but as they were moved by the inspiration of the Holy Ghost For our Prince will not speake to us by her owne mouth but by Proclamations we must allow as to our Prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his ambassadours and his writs So the Holy Ghost to speake unto us in the Scripture by the mouth of his Prophets and Apostles is as much as if we heard God himselfe speaking viva voce from Heaven unto us How know I that this is true that they are the messengers of God Object As the Scepter of the Kingdome delivered to them that bring it Answ is a witnesse among us that they come from and for the Prince so the scepter of Gods extraordinary power was committed to these men and is a witnesse unto them John 6.30 the Jewes require of Christ but that he would shew them a signe which was this Scepter And Christ John 10.38 would desire no more of the Jewes then that if they would not beleeve him for his Word yet for his Workes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. if I doe then though ye beleeve not me beleeve the workes c. John 15.24 he saith that if he had not done such things nor wrought such miracles among them they might have had excuses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. if I had not done workes among them which no other man did The mutuall proofe dictum supra naturam by factum supra naturā contra c. Augustine upon that that they were done saith that either we must grant that these miracles were done or else that without any miracles all the world was converted and became Christians
which is a greater miracle then any of the other so grant we must a miracle whether we will or no. Such were the Prophets and Apostles for they wrought such workes as no man else could worke seeing they came from God These warrant us that these men that is the Prophets and Apostles they came from God and God hath spoken to us by them Now whether we be able to performe these things Luke 1.37 with God nothing is impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both for his knowledge power and will for so he saith Mat. 19.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with men this is unpossible but with God all things are possible and the reason is if it were not so there must needs be a want in his knowledge for every impotency it is for want of abilitie of knowledge but for his knowledge Heb. 4.15 all things are naked to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. neither is there any creature which is not manifest in his sight but all things are naked and open unto his eyes For his Power Esay 59.1 his hand is not shortned it is able to reach to all and that we may see out of Numb 11.23 where God promising flesh enough for all the Host We see Moses his unbeliefe insomuch as he said Shall all the Fish of the Sea bee gathered together or all the Beasts of the Field come together and God saith ver 23. Is the Lords hand shortned thou shalt see now whether my words shall come to passe or no to thee The order Lastly for his Will that in Lament 3.25 The Lord is good to them that trust in him and to the soule that seeketh him A Father Scioposse scio scire cuperem velle I am perswaded of the Power and Knowledge of God but it is his Will I stick at 1. Faith Heb. 11.1 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance of those things that are hoped for and the ground evidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or demonstration of those things that are not seene Both words argue the great necessity of the Order of it If it be a substance it is to be handled first or if it be not the whole substance but the first part yet it commeth first to be handled For in totis ordinatis in all things where there is Order as Religion hath an order the first part dicitur substantia reliquarum is said to be the substance of the rest as the substance of an house is in the foundation of a ship in the sterne of a tree in the root Col. 1.23 it is compared to a Foundation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ye continue grounded in the faith Col. 1.23 to a root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rooted in the faith and there is a Shipwrack of our faith as 1 Tim. 1.19 and consequently it is compared to the sterne of Ship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Argumentum or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the first Principle Rom. 4.14 if the Law stand still in effect then faith is voyde and then the principle of Religion is denyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1 Cor. 15.17 If Christ be not risen then is your faith vaine making faith the first Principle And this for the Order Necessitas fidei There is a further thing to be considered in Faith that is the necessity of it That is necessary without which nothing can be done of a Christian man Faith is a diffused thing every where a Cor. 1.24 if we stand it is by Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for by faith yee stand 2 Cor. 5.7 if we walke we walke by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we walke by faith and not by sight 1 Cor. 7.37 if we sit it is our seat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he that standeth firme in his heart c. or Rom. 14.23 whatsoever we doe if we have not faith it is sinne and in this respect Faith is called mater obedientiae the mother of obedience because all duties arise out of it at every thing that it apprehendeth it bringeth forth a new Vertue Luther hath a saying and if it be taken in a good sense it is true That in Faith all the Law is fulfilled before we have fulfilled any part thereof or worke of it in act And therefore in regard of this great necessity it pleased God to cast away the great names of the jolly wise men of the world and Philosophers 1 Cor. 1.19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for seeing the world knew not God in the wisedome of God it hath pleased God by the foolishnesse of Preaching to save them that beleeve Prima â—â—x christians credo and to entitle his flock onely by the name of Faithfull And Eusebius Emissenus hath a good reason for it for the first word of a Christian is Credo I beleeve which maketh a Christian If we be not faithfull we are unbeleevers and God giveth us no other name then that he is contented to take to himselfe 2 Cor. 1.18 Fidelis Deus God is faithfull and his sonne Heb. 12.2 is in no other sense called Author fidei finitor fidei the author and finisher of our Faith 1. Tim. 3.1 4.9 his word is called Sermo fidelis a true or faithfull saying This inchoatio visionis is begunne in this life and performed by faith and in the same place 1 Tim. 4.6 Sermo fidei and Rom. 10.8 Verbum fidei the word of Faith Gal. 6.10 the Church is called the Houshould of Faith Jam. 5.15 Prayer is called the Prayer of Faith Rom. 4.11 the Sacraments are called the Seales of Faith The kingdome of Heaven being compared to a marriage So we see it goeth cleane through all duties * * * Every good duty in this life is an inchoation of the blessednesse in the life to come And not only this but also that which was said in knowledge may be said of Faith for knowledge is for faith That it is the beginning of our blessednesse John 20.29 the faith without sight blessed are they that see not The necessity of the Negative The reason of the necessity why it should be so punished for else woe make God a lyer and yet beleeve Hosea 2.20 there is a fit similitude to expresse this God likening the knowledge that we shall have to a Marriage and the knowledge that we have now to Espousing as the inchoation and certainty of marriage is in sponsalibus in true espousals When hands are given so our sponsalia espousals are in fide in Faith therefore it is said Mar. 16.16 that qui non crediderit condemnabitur he that will not beleeve shall be damned And as it is John 3.18 it is not differred but the sentence is gone on him Et quanto major tanto migis expetit the greater any one is the more tender is he of his word he is already condemned Then we may conclude
uses also for first either they are spurres and provocations to do good and secondly if wee doe good to be our comforters to cherish the thoughts of the heart so there is a beginning of blisse here The first of them is Feare toward God the reason because the word of God being the object of faith Timor inter affectiones prima the prime affection is feare Because the affections have their prius posterius their first and last Looke what object is first that affection is first according to this conclude because Gods justice was first proclaymed therefore feare first to be handled There is a faith in Moses i. e. the knowledge of Gods justice 1. Moses his feare And these 2. are properly attributed to feare Why God set justice first to be apprehended Whether wee take it whole and in grosse or the five books of Moses before the foure Gospells or in the very beginning wee see our faith apprehendeth in the order of the word that in what day soever thou shalt eat of the fruit of the tree thou shalt die before the other the seed of the woman shall bruise the Serpents head So the Justice of God offereth it selfe first to be handled which justice the knowledge that is by faith apprehending armed with the other eight attributes to make it seeme more fearefull considering it with them and the conscience telling us that man hath taken of the forbidden fruit necessary it is that feare come out of this consideration and consequently be in us for our transgressions It is that which before was said Joh. 3. â—6 si crederetis Moysi crederetis mihi if yee beleeved Moses yee would beleeve mee first Moses must be beleeved and then Christ The first is a faith in Gods justice There is a most manifest example of this Jonah 3.5 crediderunt Deo timuerunt they beleeved God and feared which is nothing else but a faith in Gods justice They of the later writers giving to faith 6. motives make the two first and especiall these 2. contritionem a grinding to powder by feare by that knowledge the law being apprehended Psal 119.120 the Prophet telleth us what is the true object of feare My flesh trembleth for feare of the O Lord I am humbly afraid of thy judgments this effect is of faith in the justice of God The reason why it pleased God to set justice first to be apprehended and feare is that before any matter be brought to passe that that hindreth must be taken away Have God wee cannot because Esa 59.2 there is a separation betweene him and us and as it is said Ephes 2.14 there is a great partition wall betwixt therefore wee cannot have him Causae prohiâ—entes expellentes pâ—â—catum The causes which hinder the growth of sinne are 1. Timor feare Now as wee should looke for him that should breake downe so if wee will have it broken downe it is expedient that wee should not build it higher therefore wee must cease to heape sinne upon sinne and looke for Christ to breake downe that which is already built That that causeth us to cease from sinne is the feare of God Prov. â— 13 expulsor peccati timor domini the feare of the Lord teacheth us to hate evill not saying as it is Rom. 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What shall we say then shall we continue in sinne that grace may abound therefore this is the reason why God commandeth feare because it makes to leave sinne There are besides this two other reasons and two other affections but it pleased God to make choyce of this here for not onely feare but shame and griefe or paine cause men to leave an evill thing but they that are moved neither with shame nor griefe with feare are moved For shame Psal 83.16 the Prophets prayer is Fill their faces O Lord with shame 2. Pudor shame that they may seeke thy name for griefe Esa 28.19 vexatio dabit intellectum if a man smart for it experience will teach him understanding 3. Dolor griefe Puder tollitur multitudine peccantium dolorem tollit aut certe mitigat volupâ—â— terrena But wee know that in multitude of offenders there is no place for shame therefore that cannot prevaile seeing the world is full of offenders and for paine we have terrenas consolatiunculas some few worldly pleasures to beate it out or at the least to season it but feare which it pleaseth God here to require at our hands is that when these faile it faileth not as we see it hath prevailed in evill men yea in beasts Gen. 3.10 Adam walked up and downe in Paradise with comfort enough though he had Fig-leaves and was naked his humbling came not to any perfection till he heard the voyce of the Lord comming toward him Acts 24.25 Felix the Deputy being a very ill man and an Heathen we see he fell into a trembling on a discourse of Pauls concerning justice and temperance and other vertues and especially of the judgements of God This were somewhat but that it moveth beasts also and that beast in which there is most brutishnesse Numb 22.23.25 27. Balaams Asse being in feare of the Angel of the Lord that stood in the way while there was roome enough on both sides ranne aside out of the way when there was no roome 〈◊〉 that one might passe by another he rubs the Prophets foote against the wall and when there was no way at all to escape the Angel of the Lord he falleth downe flat under him and though he were sore beaten yet he could not be made to runne upon the Angels sword no stripes can drive an Asse where he seeth danger to be to runne into that danger but he will be sooner killed with stripes then move Yet beyond these as that Iam. 2.19 that howsoever all other things are not brought forth out of the Devils yet feare commeth of their faith Daemones credunt contremiscunt the Devils beleeve and tremble therefore this must needs bee a most forcible meanes and he is far gone and in a very fearfull case that feareth not You will happily say but God speaketh much of love that were a better way to be brought by love to obedience and beliefe Objection Responded It is true It is a farre better way but the case is so that love will not prevaile with us for he that doth love a good thing Solution must have a knowledge of it and by his knowledge a taste of it and if his taste be infected as in a Fever they that are troubled with it are delighted with nothing but that which seemeth good to the corrupted state and if wholsome meate be offered them yet they love it not If the love be infected there is no love of that which is profitable unlesse it agree with their corrupted taste and consequently cannot be brought by love to taste of the wholsome meate yet this reason will be
creature of them all but if it breath it hath cause enough to praise him Amor Dei the love of God OF the love of God Amor Dei that that 's said Gal. 3.17 we see it verisied as the Law is said to have beene added for a time till the Seed came so here may likewise be affirmed that the other affections and actions were onely till our nature received triall till the love of God come Of which love the Fathers say that the having of that occupare amorem the being possessed of love drowneth all other affections For therefore we feare for a time that being delivered we may love and being humbled we may hope and pray that we may say Psalme 116.1 Dilexi quia audivit Dominus vocem orationis meae the coherence of prayer and love I have loved because the Lord hath heard the voyce of my prayer From the beginning it was said 1. that having of God is in knowing him albeit we have him naturally yet if we know him not we have him not 2. in esteeming of him this estimation is properly in this affection of love and those that went before feare and hope are for no other end but for this that when God hath bestowed it on us it may the better be esteemed of us when we have beene in feare and for this end it commeth that as cito data vilesount we commonly sleight that which we can but aske and have so these things that we have felt the want of so long having beene humbled when they come we may have more regard of them 〈…〉 Concerning the object thereof it is bonum good wherein the very naturall reason of man hath found two properties 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a communicative and an atractive property whatsoever is good it is such a thing as is desire us to communicate it selse to as many as will taâ—e it and are meete to take it as we see in the Sunne and other celestiall creatures and in the naturall elements and consequently there being a quality of desiring to communicate good in God which is his goodnesse no doubt it is in greater and excellenter manner and that was the cause in deed of the creation of all things that he might have a Church and shew his glory and mercie on it So the minde of man seeing this nature in good consequently desireth it and that desire goeth thus farre till it come to a conjunction and that conjunction to an union ita conjuagi ut uniamur Ratio because by the union of two good things there shall come good to the desirer that he had not before and so he is made better It hath bin said that the inferiour things if they be coupled united with things of more excellent nature they are made more noble as for a potsherd to be covered with gold as on the other side things excellent being joyned with viler things are made more abject as the minde of man with inferiour creatures and there can be no greater excellencie of it then by the conjunction of it with that that is all good and containeth in it all good things and so as it containeth them for evermore And so of this commeth the 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 the attractive force In every good there is a force and that allureth and therefore it is that faith and knowledge must necessarily goe before so when a good thing because we cannot take from it his good if that the force be not then as the Schoolemen say Bonum quod non amatur the good we love not it is a signe quod non cognoscitur that we know not for if it were the naturall desire of all being that it is to better us 〈…〉 we should love it to be bettered by it therefore it is well said that to good things there is no greater enemy then ignorance therefore it is the part of knowledge and faith to show us this good and that will stirre up love in us and so having stirred up that in us there will follow here unio affectus unio aâ—us and for sides visio This love is of two sorts 1. mercenarius 2. gratuitus that love that beginneth and that that is free not respecting reward they are distinguished When a man saith he loveth his meate and drinke and his friend and brother it is certaine that these are not all one the one is a desire to have it to turne it to his owne benefit for the present time not caring what become of it after but he loveth his friend to do him good and to wish him well so in the one he secketh his own good in the other to doe good to other and to him cui bene volumus whom we wish well unto The Philosopher distinguisheth them by unde quo whence and whither In the first love the question is made by quo in the other unde what good it hath in it though it be no benefit to us So the one hath the eye inward in it selfe the other outward to other for as we see sundry times the one is the beginning of the other and after those that have beene beneficiall to us wee fall to love them for themselves and not for their benefits The first love ariseth out of hope because the soule of man by feare being brought low to the ground then conceiving hope and consequently sending forth prayer and then receiving the fruit of it saith as it is Psal 116.1 I am well pleased or I have loved that the Lord hath heard the voyce of my prayer so Psal 20.7 Now I know that God hath heard his anoynied when he had received the fruit of it and so was stirred up to this first love so the first love of God is because he receiveth from him that which the Apostle applieth to that which he had in hand That which is spirituall is not first but that which is naturall or carnall August Basil Ambrose Bernard refeâ—re to saith and love shewing plainely that Caesars vertues were in greater account then and Catoes Caesars being curtesie affability clemencie liberality c. Catoes conscience and faithfulnesse and justice c. which were not to others commodity yet because in the other there was sui suum they were of better account for that which is naturall will be first i. to love that by which we receive commodity concupiscentia before cupiditas this love is the inchoation of the other for nemo repente fit summus no man comes to the height at first God hath taken order for it Chrysostome he marvelleth how men can slip themselves out of this love of God for if they will have amorem mercenarium that love which is mercenary he offereth more for it then any man for he biddeth the Kingdome of heaven but this is the state of this love as before in feare So the Fathers they have compared this love and the other to
may be publike gratulation civilly or ecclesiastically for that was the third part of temperance And whatsoever was not a hinderer of any of these it was a day of publike joy There the people were ready to mourne therefore he saith they should goe home and he willed them to testifie by the use of the creatures the joy of the benefit which God had vouchsafed to his Church But out of these three cases it must not be used And contrary to these Esa 22.13 Even as in the time when there was occasion that they should rather mourne they fell to joy and gladnesse when they should rather have fasted they fel to feasting both those are contrary to this precept And a third thing whereas the Apostle reckoneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wine they straight take hold of it but where he joyneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little they take no hold of it There must not be redundantia superfluity Amos 6.6 it is counted an especiall fault of the Princes of Israel that they dranke wine in bowles c. whereas wine and ointments are to be used no otherwise then will serve for medicines of nature or duty or testifying their joy or pleasure for blessings received if it be not used for some one of these we have no warrant for it and it disposeth us to this sinne And you may apply the five rules to the right governing your selfe so both these vices are salved by a vertue called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temperance that is here commended Gal. 5.23 where it is made an especiall fruit of the spirit and Tit. 2.6 where Titus is called especially to preach it and exhort young men to it and 2 Pet. 1.6 it is commanded that vertue shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in knowledge and to that is joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temperance unto young men and to those that bend themselves to knowledge and in scientia abstinentia in knowledge is Temperance 2. The second thing is Idlenesse Idlenesse The light of nature answering to him that asked what was luxuria that it was nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a passion of idlenesse Ezek. 16.49 lusting after strange flesh it came of Idlenesse Idlenesse highly displeaseth God as well in regard of the next Commandement as in regard of losse of time which is to be carefully employed Gal. 6.10 and Ephes 5.16 when we have over-seene our selves in losse of time we must be carefull to redeeme it It commeth also under this Commandement making us applyable and like soft wax for concupiscence Idlenesse is in two things Being 1. Given to sleepe 2. Awaked and not exercised in our callings The first in Rom. 13.13 when he hath beene in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 banquetings and then in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drunkennesse thirdly he commeth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee translate it chambering but is properly lying in bed And there is joyned with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wantonnesse the companion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chambering and beginning of concupiscence Amos 6.4 he speaketh there and upbraideth them as with an offence And they lay and stretched themselves on their beds and Mich. 2.1 that by thus stretching themselves they began to cogitare nequam and to have wicked thoughts And we our selves see 2 Sam. 11.2 that David after his sleepe he was disposed to take the aire in his Turret and so was made a fit matter to receive the impression of the sight For which cause Solomon Pro. 20.13 meete for this purpose after that he had sain vers 11. Those that are young a man may know them by their actions whether their words be aright And then vers 12. thus you shall know whether they apply their eares and eyes to knowledge as God created them otherwise as vers 13. if they love sleepe the effects of it shall come upon them 2. The quantity of it Prov. 6.9 Vsque quo dormis ultra horam how long wilt thou sleepe O sluggard Rom. 13.11 when the houre commeth then to be on his bed as the dore on the hinge so hee that is slothfull will never prove good 3. The manner as we see in Ionas cap. 1.5 It is said there that he was dead asleepe when the danger hung over him and being for his cause Ierome on that place Some sleepe doth not seeme to be requies lassi but sepultura suffocatt the repose of the wearied but the burying of the dead Esa 29.10 The sleepe of slumber is a certaine plague of God and as it standeth there is to be understood as well of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the drowsinesse of the soule as of the sleepe of the body wherein a man is often iterating of it It is a signe that as Ionas in the thickest of the tempest slept deepely the visitation of God being upon him In these regards we come to be faulty in our naturall desires Aâ—oâ—ia not labouring in our callings As on the other side with wanting labour and giving our selves to ease we come to have Heb. 12.12 hanging heads and loose knees that are fit for no good thing And consequently as there is none of the creatures of God whether it be naturall or artificiall but standing still it groweth to be corrupt as water for it most properly standing doth putrifie and being putrified once engendreth Toades and other such venemous creatures so ease in the body bringeth forth podagram the gout and in the minde the disease of it Basill calleth podagram anima the gout of the soule Ambrose calleth them creaturas Domin superfluas superfluous creatures of God which doe no way profit the body wherein they live But as the Heathen man saith of the Hogge that hath animam pro sale Salt instead of a soule they should not else be sweete 2. Thes 3.11 Idlenesse there not measured by doing nothing but by not doing the duties of their places They that are placed here and doe not study if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working not at all then if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 busie bodies 1 Tim. 5.13 he saith there they be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle and not onely that but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle pratlers And upon these commeth tale-carrying lying faining c. forging and they disquiet other and not onely that but they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 busie bodies medling out of their calling These be here restrained In each of these as there groweth a disposition to make the body fit for the evill motions of the soule so the vertue 1 Pet. 2.11 Abstinence and fighting against such concupiscences as doe militare conira animam fight against the soule 1. For the first against sleepe 1 Pet. 1.13 he hath that which hee calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sobriety properly watchfulnesse 1 Thes 5.6 the Apostle hath the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be sober and watch drunkennesse and sleepe are in the night these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
good is not in us for as the Wiseman saith A man may well purpose a thing in his heart but the answer of the tongue commeth from the Lord Prov. 16.1 Whereof we have often experience They that have the office of teaching in the Church albeit they do before-hand prepare what to say yet when it comes to the point are not able to deliver their mind in such sort as they had purposed as on the other side when God doth assist them with his spirit they are inabled on a sudden to deliver that which they had not intended to speake Fifthly as the ability of effecting was attributed to God so is the will Phil. 2.14 Sixthly for understanding the Apostle saith The naturall man perceiveth not the things that are of the spirit of God 1 Cor. 2. For the wisedome of the flesh is enmity with God Rom. 8.7 Seventhly the power of thinking the thing that is pleasing to God is not in us so farre are we from understanding or desiring it as the Apostle in this place testifieth And therefore where the Prophet speaketh generally of all men Psal 94. The Lord knoweth the thoughts of men that they are but vaine the Apostle affirmeth that to be true of the wise men of the world that are endued onely with the wisedome of the world and the flesh that their thoughts are vaine also 1 Cor. 3.19 20. Secondly that we should not thinke that the want of abilitie standeth onely in matters of difficulty and weight the Apostle saith not we are unable to thinke any weighty thing but even that without the speciall grace of Gods spirit we cannot thinke any thing So Augustine understandeth Christs words Joh. 15. where he saith not Nihil magnum difficile but sine me nihil potestis facere This is true in naturall things for we are not able to prolong our owne life one moment the actions of our life are not of our selves but from God in whom we live move and have our beeing Act. 17. Therefore upon those words of Christs Ego à meipso non possum facere quicquam nisi quod video Patrem I of my selfe can do nothing but what I see my Father doe c. Joh. 5.9 Augustine saith Ei tribuit quicquid fecit à quo est ipse qui facit But the insufficiencie of which the Apostle speaketh is not in things naturall but in the ministration of the Spirit So he saith that God of his speciall grace hath made them able Ministers of the new Testament not of the letter but of the spirit his meaning is that no endeavour of men can endue us with the grace of repentance with faith hope and Christian charity except the inward working of Gods spirit As the Apostle speakes of the gift of tongues of the understanding of secrets and of all knowledge without charity Nihil miht prodest 1 Cor. 14. So all our endeavours are unprofitable to us unlesse God by his spirit do co-operate with us for He that â—abideth in me and I in him the same bringeth forth much fruit Joh. 15.5 that is the fruit of righteousnesse the end whereof is eternall life Rom. 6.22 Thirdly the persons whom he chargeth with this want of ability are not the common sort of naturall men that are not yet regenerate by Gods spirit 1 Cor. 2. but he speakes of himselfe and his fellow-Apostles So these words are an answer to that question 2 Cor. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto these things who is sufficient he answereth himselfe Not we for we are not able of our selves to think a good thought much lesse are we fit of our selves to be meanes by whom God should manifest the favour of his knowledge in every place So that which Christ spake Joh. 15. he spake it to his Disciples who albeit they were more excellent persons then the rest of the people yet he telleth them Sine me nihil potestis facere The negative being generall we may make a very good use of it If the Apostles of Christ were unable how much more are we If Jacob say I am unworthy of the least of thy blessings Gen. 32. If John Baptist say I am not worthy Mat. 3. If S. Paul confesse I am not worthy to be called an Apostle 1 Cor. 15. much more may we say with the Prodigall sonne that had spent all I am not worthy to be called thy sonne Luk. 15. and with the Centurion I am not worthy thou shouldest come under my roofe Mat. 8. The reason of this want of ability is for that the nature of men cannot performe that which the Apostle speakes of neither as it is in an estate decayed through the fall of Adam and that generall corruption that he hath brought into the whole race of mankind nor as it is restored to the highest degree of perfection that the first man had at the beginning Adam himselfe when he was yet perfect could not attaine to this for he was but a living soule the second Adam was a quickning spirit 1 Cor. 15. And it is not in the power of nature to elevate and lift it selfe up to conceive hope of being partakers of the blessednesse of the life to come to hope to be made partakers of the Divine Nature 2 Pet. 1. and of the heavenly substance if men hope for any such thing it is the spirit of God that raiseth them up to it As the water can rise no higher then nature will give it leave and as the fire giveth heat onely within a certaine compasse so the Perfection which Adam had was in certaine compasse the light of nature that he had did not reach so high as to stirre him up to the hope of the blessednesse to come that was without the compasse of nature and comes by the supernaturall working of grace As we are corrupt it never commeth into our minds to hope for the felicity of the life to come for all the thoughts of mans heart are onely evill and that all the day long Gen. 6. That is true which the Apostle witnesseth of the Gentiles Rom. 2.13 That they by nature do the things of the Law if we understand it of morall duties for the very light of nature doth guide us to the doing of them But as the Prophet saith Ps 16.2 My goodnesse doth not extend to thee So whatsoever good thing we doe by the direction of naturall reason it is without all respect of God except he enlighten us before Therefore in our regeneration not onely the corruption of our will is healed but a certaine divine sparke of fire and zeale of Gods Spirit is infused into us by which we are holpen to do those duties of piety which otherwise naturally we have no power to do Now followes the qualification of this generall negative sentence For where the Apostle hath said We are not able to thinke any thing of our selves the Scripture recordeth divers good purposes that came into the hearts of Gods servants The Lord