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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	law_n	sin_n	sinful_a	1,296	5	10.4091	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73378	An exposition of the lawes of Moses Viz. Morall. Ceremoniall. Iudiciall. The second volume. Containing an explanation of diverse questions and positions for the right understanding thereof. Wherein also are opened divers ancient rites & customes of the Iewes, and also of the Gentiles, as they haue relation to the Iewish. Together with an explication of sundry difficult texts of Scripture, which depend upon, or belong unto every one of the Commandements, as also upon the ceremoniall and iudiciall lawes. Which texts are set downe in the tables before each particular booke. All which are cleered out of the originall languages, the Hebrew and Greeke, and out of the distinctions of the schoolemen and cases of the casuists. / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods Word.; Works. v. 3	Weemes, John, 1579?-1636.	1632 (1632)	STC 25207.5; ESTC S112662	524,931	1,326

Thirdly the Sacrifice of the Ruler was a male of the kids of the Goates and the Sacrifice of any particular common man was a female of the kids of the Goats Levit. 4.23.28 Quest Why doth the Lord set downe severall sorts of Sacrifices for sinnes done of ignorance and but one sort of Sacrifice for sinnes done of errour Answ Solon was commended that he made no Law for him who killed his father he thought none would bee so wicked as to commit such a fact and he was thought to have done more wisely in that Why the Lord set downe but one sort of Sacrifices for all sinnes done wittingly not to inhibite that which had not beene practised lest hee should seeme not so much to forbid this sinne as to incite men to it by his prohibition So the Lord would not set downe severall sorts of Sacrifices and Lawes for severall sorts of willing sinnes lest the corrupt nature of man by these inhibitions should take occasion to sinne the more he setteth downe but one sort of Sacrifice for all sinnes of knowledge the servant who knoweth his masters will and doth it not shall be beaten with many stripes Luk. 12.47 the vessels that could not be purged by fire were broken Levit. 7. Two sorts of sinne offerings There were two sorts of sin-offerings First those sin-offerings whose blood was not carried into the holy place sprinkled seven times before the vaile upon the golden Altar but was onely sprinkled upon the brasen Altar and of these the Priests might eate therefore the Priests are sayd to eate the sinnes of the People Hos 4.8 that is the Sacrifice for sinne So Moyses was angry with Eleazar and Ithamar What sinoffering the Priests might eate and what not because they did not eate the sin-offering then he explaineth what sin-offering it was Levit. 10.18 Behold the blood of it was not brought in within the holy place yee should indeede have eaten it in the holy place as I commanded you But the sin-offering whose blood was carried in within the holy place the flesh of it was caried without the Campe and burnt and the Priests might eate none of that Levit. 6.30 The allegoricall tropologicall and anagogicall application of the sin-offering The carrying of the sin-offering without the campe had an allegoricall application a tropologicall application and an anagogicall application The allegoricall application was this that Christ should suffer without the gate of Ierusalem the tropologicall signification the Apostle maketh Heb. 13. if the Iewes stand to the ceremoniall Law they cannot be partakers of the blood of Christ and he reasoneth this wayes The people got nothing of that which was burnt without the gate according to the Leviticall Law Heb. 13 11. But Iesus Christ the sin-offering was burnt without the gate The Iewes who stand to the ceremoniall Law have no part in Christ Therefore if the Iewes stand to the Leviticall Law they can have no part in Christ And here the Apostle reasoneth with them out of their owne grounds as Christ doth with the Sadduces out of the five bookes of Moyses which they onely admitted Matth. 22.23 The anagogicall applycation is this that we have not here a permanent Citie but seeke for one to come Heb. 13.14 They were commanded to lay their hand upon the head of the sin-offering Levit. 4. Why they layd their hand upon the head of the Sacrifice to signifie that they laid over their sinnes upon the beast which was a type of Christ who was made asham an offering for sin Esay 53.10 and the Apostle 1 Cor. 5.21 he made him to be sin for us who knew no sinne that is the guilt of our sinnes was imputed unto him he was not made a Sacrifice onely for our sinnes but he was made sinne for us marke here a double opposition first he who knew no sinne was made sinne Secondly Christ was made sinne for us and then a Sacrifice that we might be made the righteousnesse of God in him now it cannot bee sayd that he who knew no sacrifice was made a Sacrifice for sinne that we might be a Sacrifice of righteousnesse to God in him but this wayes he who knew no sinne was made sinne that is our sinne was imputed to him that we might be accounted as righteous before God in him and therefore although this by consequence be inferred that he was made a Sacrifice for our sinnes yet it is not the proper meaning of the place after that the guilt of our sinnes was layd upon him then he was made a Sacrifice for our sinnes And here we have a notable place to cleare that imputed righteousnesse which is imputed unto us Christ righteousnesse imputed to us as our sinnes were imputed to him as the beast when it was killed the guilt was laid upon it typically which had no sinne in it So all our sinnes were imputed to Christ who had no sinne in himselfe and we reason thus as our sinne was imputed to Christ who had no sinne in himselfe So Christs righteousnesse is imputed to us who have no righteousnesse in ourselves Ob. But they say that Christ was not capable of inherent sinne as we are of inherent righteousnesse Answ We are not capable of inherent righteousnesse We are no more capable of inherent righteousnesse to justifie us before God then Christ was capable of inherent sinne our sanctification is not perfect sanctification which is able to stand before the Lord to justifie us Of the trespasse offering A Trespasse offering was a Sacrifice for sinnes of omission or sinnes of ignorance these sinnes were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pallium Levit. 5.15 if a soule commit a trespasse and sinne through ignorance in the Hebrew it is timgnol magnal as if a man were blindfolded with a cloke cast about him for megnil is a cloke these sinnes the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 errors done of ignorance Hebr. 9.7 Agere ex ignorantia ignorantor But here we must distinguish betwixt sinnes done of ignorance and sinnes done ignorantly This Sacrifice was for sinnes done of ignorance but not for sinnes done ignorantly difference of sinnes done of ignorance and sinnes done ignorantly Sinnes done of ignorance were those which proceeded meerely of ignorance but sinnes done ignorantly were those sinnes which were committed ignorantly but ignorance was not the cause of them as when a man in drunkennesse killed a man he doth it ignorantly but not of ignorance because he wilfully was drunken which drew on his ignorance here his drunkennesse his ignorance were essentially joyned together but there are other sinnes which are but accidentally joyned together as drunkennesse and whoredome for all that are drunk commit not whoredome neyther all that commit whoredome are drunke EXERCITAT XV. Of the Priests apparell A ceremoniall appendix of Command 2. Exod. 28.2 And thou shalt make holy garments for Aaron thy brother for

with the temptation will make a way alwayes to escape that we may be able to beare it Observe in Satans tempations first the order and then the manner the Apostle hath an heavenly order 1 Cor. 11.3 The order of Satans temptations God is Christs head Christ is the mās head and the man is the womans head the Devill first hee tempted the Woman the weaker Vessell Secondly he tempted the man the womans head Thirdly hee tempted Christ here in his type Ioshua and then Christ in proper person who is the mans head but hee durst never goe higher to tempt God Christs head There is nothing contrary to God by his omnipotencie hee subdueth all things to him as there is nothing summe malum as God is summe bonum for then there should be duo principia as the Manicheans held so the Divel is not absolutely contrary to God but must be subject unto him and over-ruled by him And if we shall marke the manner of his temptations we shall see them strange First he intices and setteth forward men to mischiefe and then he would be their first accuser like unto Ioab 2 Sam. 18.12 when Absolom was hanging in an oake tree one came and told Ioab that he was hanging there Ioab offered the man ten shekles of silver to kill him but what saith the man he refused and said No thou wouldst give me a thousand shekles of silver The manner of Satans temptations for the King commanded to spare the young man and if I should doe so thou wouldst be the first man that wouldst set thy selfe against me for Ioab first to perswade the man to kill Absolom and then to bee the first to accuse the man was not this a shamelesse accuser So for the Devill first to set men on worke and then to accuse them is not this a vile accuser Satan is a cruel and a crafty adversary he is called Satan quia intestino odio prosequitur because hee pursueth with deadly hatred and that red Dragon who thirsts for the blood of the children of men therefore miserable are those who seeke to him for reliefe in their sicknesse or distresse Exod. 4.14 I am the Lord that healeth thee many thinke that there are some gentle sorts of Divels that can doe men no harme and that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if they understood Satan's grounded and rooted malice and craft they would never seeke to him Observe the nature of this false accuser How Satā dealeth with his owne children and how with the children of God when he accuseth the child of God he makes his sinnes appeare more than they are if Ioshua's cloathes be soyled he makes them appeare like the cloathes of the menstruous women but when he hath to doe with the wicked he makes their sinnes appeare lesse than they are but God keepeth a contrary course when he lookes upon the sinnes of his Saints they seeme lesse to him than they are Iere. 51.20 Iacobs iniquity shall be sought for and shall not be found and Rom. 8.1 No condemnation to them which are in Christ but when he lookes upon the sinnes of the wicked he sees them just as they are Simile when a man lookes in a round glasse his face seemeth to him lesse than it is when a man lookes in a hollow glasse his face seemeth to him more than it is when a man lookes in a plaine glasse his face seemeth just to him as it is They will never be well decked to whom the Divell holdeth up the glasse of all men the Divell taketh most notice of the sinnes of the Ministers and is readiest to lay their sinnes to their owne charge and to blaze them abroad to others if there be a hole in their coat he will say they are ragged and if their cloathes be soyled he will say they are naked he observeth all our infirmities and watcheth our haltings therefore let us looke well to our wayes To resist him Satan layes to Ioshua's charge the faults of the people here Ioshua represented the whole people for the Priest under the law bare the sinnes of all the people but to be partakers of the sinnes of the people as here Ioshua was when hee did beare with the people that had married strange wives How a Minister may be guilty of the sinnes of the people that is a great sinne A Minister may be guilty of the sinnes of the people sundry wayes First of the ignorance of the people when hee instructs them not the lipes of the Priest should preserve knowledge Secondly he is guilty of the sinnes of the people when he reproveth them not for their sinne as Mal. 2.9 Accepistis facies in lege what is that Ye have accepted persons in the Law that is when the great men sinned the Priest durst not reprove them but was partiall in his reproofes Thirdly they are guilty of the sinnes of the people when they scandalize them by their bad life when they cary not the tender and weake Lambes in their bosomes or cause them to abort For whom Christ hath died Rom 14.15 Lev. 4.3 in reatum populi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cause the people to trespasse 1 Chro. 21.3 Why wilt thou be a trespasse to Israel How the Minister may be partaker of the sinnes of the people And as the Preacher may be an occasion and a stumbling to make the people sinne so he may be partaker of the sinnes of the people if hee follow them in their sinnes we have a notable example of this Amos 2.11 The Lord forbad expressely the Nazarits to drinke wine and yet the wicked Iewes came and tempted them to drinke wine and they to be counted boone companions did drinke wine with them and thus they were guilty of the sinnes of the people But they should have remembred that of Iere. 15.19 Turne thou not to them but let them turne to thee they bid you drinke wine will yee drinke it then yee goe to them but refuse to drinke it stand in your place and let them rather come to you run not in that same excesse of ryot with them When Ioshua's sonnes maried strange wives this was a staine to his holy garments so when the sonnes of Eli lay with the women that came to the Tabernacle it made the sacrifice of the Lord to be abhorred and when the Priests daughter committed whoredome it was a great disgrace and shame unto him therefore Paul will have a Minister To rule well his owne house having his children in subjection with all gravity 1 Tim. 3.4 and he giveth the reason why they should have obedient children and his house well ordered vers 5 For if a man know not how to rule his owne house how shall he take care of the Church of God How shall a Minister know that he is free from the pollutions of the people Quest First Answ if he be deepely touched with a sense of his owne sinnes and then

when the bad conscience accuseth 38. how the bad conscience bindeth a man and how long 39. the conscience gods herauld 38. Conclusions drawne from the first and second principles how they differ 35. conclusions of practise drawne from practicall principles 21. D David came nearest to Adam in prudencie 31. he wrote two books of the psalmes and set them in order 166. Daniel compared with Adam 31. he excelled in the interpretation of dreams ibid. Defect threefold 117. Divinitie compared to manna 1 the excellencie of it above all sciences and arts 1 2. compared with Metaphysickes 6. with the mathematicks and physicks ibid. with the lawyer and the physitian ibid with morall philosophie ibid and 7. with grammer and rhetorick 8. it rectifieth all other sciences 9. Dough of Egypt called the bread of the poore 2. Dreams whether more excellent then visions 49. the prophets had the dreams with the interpretation of them 48. the difference of them ibid. why god taught his prophets by dreames 49. E Egypt watered with the feet of men 2. it resembleth the world ibid. the people of god vnderstood not the language of it 93. Elephant hath no proper name in the hebrew 30. it is circumscribed by other words Esdras wrote none of the books over againe which were written before the captivitie but onely set them in order 119. F Faith the daughter of divinitie 5. the farther it goeth from sense and reason the more distinct lesse vniversall 4. how faith sense and reason apprehend things 3. the articles of faith taken generally or speciallie 63. Fast of the Iewes for the translation of the bible in greeke 146. Feast of tabernacles the last day the greatest 174. that day the Iewes read three parashoth ibid. Salomon blessed the people that day ibid. Christ the true Salomon taught the people that great day of the feast ibid. G Gate of knowledge foure fold 26. Generation three fold 15. God appeared immediately or mediately by an angell 45. hee appeared in the likenesse of an old man 26. the name god put to expresse any great thing 27. H Haphtorah the originall of it mistaken 157. Hebrew tongue the originall 92. the dialects of it 93. many words in the Hebrew haue a contrarie signification 103. Hedge fourefold 129. Hellenismes and grecismes how they differ 104 Hereticks labour to ground their heresies on the scripture I Iewes orientall and occidentall 109. faithfull keepers of the scriptures 110. bad interpreters ibid. the fable of the grecizing Iewes concerning the translation of the Seventy 146. they would write no language but in Hebrew letters 111. Ignorance damnable 64. ignorance of infirmitie ibid. Iohn why called a divine 75. he saw Christ three wayes 43 Ioseph came nearest to Adam in oeconomie 31. Ioseph put for the whole Iewes 93. Instruments of musick the Israelites kept them in captivitie 119. Interpretation the necesseitie of it 162. words vnknowne to the Iewes in the old testament interpreted 132. Iustin martyr of a philosopher became a divine 7 he standeth for the translation of the Seventie 143. K King wrote a copie of the law 118. Knowledge of the prophets kept by reading 66. Korahs posteritie died not with him 176. they wrote some of the psalmes ibid. L Language originall the Hebrew 89 90. Languages that haue affinitie with the Hebrew 93. and know in what language any book is written 99. Latine words made Greeke Latine translation vide translation Law or physicke whether more excellent 8. Moses law divided in three parts 164. in fiftie two sections 175. read once in the yeare by the Iewes ibid. the law written in the heart 34. difference betwixt the law of nature and the law of nations 39. the breach of the law of nature worse then of the law of nations ibid. the law perpetuall where the reason of it is perpetuall 41. M Manna the bread of angells 2. it resembleth divinitie ibid. Mary and Martha resemble the naturall and spirituall life Moses came nearest to Adams knowledge of gods attributes 28. N Names fitted to the creatures at the beginning 30. names given to creatures at the beginning which are not ●ound now in the scriptures ibid. many names in the scripture which are not Hebrew names 97. proper names of the Chaldeans Persians and Assyrians 98. Nathan wrote vntill the death of Salomon 121. O Obscuritie three fold 80. Order foure fold 82. order of the Evangelists 83. P Paraphrase what 158. Paraphrases of the Iewes how many 159. Blasphemous to be detested ibid. ridiculous to be rejected 160. paraphrases clearing the Text are to bee admitted 161. Parashah mistaken 174. division in parashoth most ancient 145. parashoth divided three wayes 173 how they distinguished the parashoth ibid. divided according to these who read them 176. Points not from the beginning 124. the Samaritan Copie hath not the Points ibid. they were not with the letters in the dayes of the Seventy ibid. other languages derived from the hebrew have no points 126. They were found out by the Masoreth ibid they are sometimes put in the text and the letters in the margent 128. poynts ommitted in some words 129. Present a thing present foure ways 181 Christ how present in the Sacrament Priest asked counsell for the people 54 wherein hee might erre 57. Prophets understood what they prophesied 47. their prophesies respect the second cause or the event 55. they had their humane learning from men 66. they had not their prophesie by habite 67. they erred not writing the scriptures 68. assisted by the spirit three wayes 72. difference betwixt them and other prophets 68. betwixt them and the Sybils 73. they were the mouth of god 68. they are called the men of the spirit 71. the lord spake in them 57. they wrote not with paine and studie 74. some things written by them not as they were prophets 120. why called the first prophets 164. why the latter ibid. the small prophets cited as one 165. Prophesie how long it endured 55 bestowed anew againe ibid. some prophesies not written 122. Psalmes divided in five bookes 166. psalmes written historically or prophetically 167. the authors of them 166. their inscriptions in generall 168 in particular ibid. some inscriptions are Notes of musicke 170. some instruments of musicke ibid. the diverse times when they were sung ibid. divided according to their subiect ibid. some alphabeticall 171. psalmes of degrees 169. the five last psalmes begin and end with halleluiah 172. Ptolomeus procured not the translation of the Seventy 144. his life 146. R Reading the marginall and line reading 127. marginall and line reading both put in the Text by interpreters 128. diverse readings make not up diverse senses Reason not a judge in matter divine not to be secluded from divinitie ib. she must not transcend her limits 14. Revelation two fold 49. how god revealed himselfe to his church 44. S Solomon compared with Adam 28. he was a holy man 72. his writings not profitable for the whole Church perished 121.

alone Fiftly let us compare Divinity and Physicke alone they say ubi desinit physicus ibi incipit medicus Where the naturall philosopher leaveth there the Physitian beginneth but we may say ubi desinit physicus ibi incipit Theologus where the Physitian leaveth off there the Divine beginneth for when the Physitian hath done his last cure and given over the patient here signes him into the hands of the Divine or if he be a religious Physition hee is glad to play the Divine to him himselfe the Physitian sheweth the patient that his health consisteth in letting of blood but the Divine sheweth that the health of his patient consisteth by the letting of the blood of Christ A comparison betwixt Divinity and the Mathematicks alone Sixtly compare Divinity and the mathematicks the mathematician considereth the length the height and the breadth of things but be never considereth what is the height the breadth and the length of the love of Christ Ephes 3.8 he never teacheth a man to number his dayes that he may apply his heart to wisedome Psal 90.12 as the Divine doth A comparison betwixt Divinity Grammer and Rhetorick Lastly compare Divinity with grammer and rhetoricke hearing of others teacheth us to speake grammer teacheth us to speake congruously and rhetoricke teacheth us to speake eloquently but Divinity teacheth us to speake the language of Canaan Esay 19.18 Quest Whether commeth Lawes or Physicke nearer to Divinity Answ Wee must answer here by distinction the Law hath two parts in it the first is that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pars legis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of constituting and making of lawes the second is that ligitious part which is exercised about the pleading of causes the first part commeth nearer to Divinity than physicke doth because the Physitian is exercised onely about the health of the body and if he speake any thing to his patient of temperance or restraining of his passions all this he doth but for his patients health But the nomotheticke or maker of the law doth all things for the well ordering of the people and looke how much more excellent it is to live well than to live in good health so much more that part of the law excelleth physicke But physicke againe is to be preferred to that part of the Law which is called litigi●sa or the litigious part of the law because that part of the law doth not respect the commonwealth or the manners of the people but to give this or that particular man his right But to cure this or that particular man is better than to restore this or that particular man to his goods for skin for skin and all that a man hath will he give for his life Iob. 1. therefore physicke excelleth the litigious part of the Law Object It may be said that Divinity borroweth many things of other Sciences therefore it may seeme not to be so absolute in perfection This argueth no want in Divinity Ans but onely a defect in our understanding for by these inferiour things we are led to the knowledge of more divine things Divinity is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a generall summe of all Sciences and Arts or one universall director to all our actions as they are naturall civill or oeconomicall But Paul biddeth Timothy take a little wine to comfort him Object 1 Tim. 5.23 So Moyses setteth downe weights and measures in the Law When Paul biddeth Timothy take some wine to comfort him he is not playing the Physition here Answ so when Moses setteth downe weights and measures this is not his last end that there may be commutative justice amongst the children of Israel Pauls last end and cheife consideration is this that Timothy having a sound body may be able to glorifie God in his ministery So Moses considereth weights and measures that Gods people might doe no wrong but glorifie God in their calling And as one thing may belong to the mathematitian in respect of the middest and to the Physitian in respect of the thing it selfe as when a Physitian sheweth that a round wound is more hardly cured than a long wound although the Physitian shew this by the principles of geometry yet he cureth not the wound as a Goemetrician but as a Physitian So when a Divine speaketh of weights and measures and health of body although they belong to the politickes or physickes in respect of the midst yet in respect of the end they belong to Divinity Other Sciences are not directly subordinate to Divinity these sciences which are directly subordinate the conclusions of the superior Sciences are the principles of the inferior as the conclusions of arithmeticke are the principles of musicke and these sciences which are directly subordinate here have but some new accident added to them to make a distinction betwixt them and the superior Sciences as musicke subordinate to arithmeticke hath this accident superadded to it to be numerus sonorus a number with sound but Divinity and other Sciences toto genere differunt they are altogether different Subordinatio directa ratione finis Sciences and Arts subordinate to Divinity in respect of the end Other Sciences are not directly subordinate to Divinity but onely in respect of the end the Apothecary is directly subordinate to the Physitian therefore hee prescribeth unto him all his ingredients what hot things he must use and what cold what drachmes and what scruples the Taylor againe is not directly subordinate to the Doctor but onely in respect of the end therefore the Doctor prescribeth not unto him how much he should make in a gowne aske the Doctor why he giveth physicke to a man and he will answere for the preservation of the body So aske the Taylor why he maketh cloathes for him he will answer for the same end here the inferior the Taylor is subordinate to the Doctor onely in respect of the end So all Sciences and Arts are but indirectly subordinate to Divinity and in respect of the end and therefore they have nor their particular directions from Divinity The conclusion of this is Conclusio 1. All Sciences are found out for the benefit of man but all of them can doe him but little good untill Divinity come in and rectifie him All Sciences are subordinate to Divinity in respect of the end Conclusio 2. therefore every man should studie to be holy what Science soever he professe but profane men thinke that it becommeth not a Physitian to bee holy because they understand not that these Sciences are subordinate to Divinity in respect of the end EXERCITATI II. What use reason hath in Divinity 2 Cor. 10.5 And bringing into captivity every thought to the obedience of Christ AS God in the creation set up two lights to guide and to direct the world Gen. 1.16 so the Lord hath given two lights to direct man the light of reason to direct him in things below here and

our Divinity is more in practise than in contemplation therefore these onagri or wilde asses the Heremites who lived without all society of men forget the cheife end wherefore they were let here living rather like beasts than like men and if wee shall take a view of the ecclesiasticall history as out of Theodoret and Zozomen wee shall see how unprofitablie these men have spent their time leaving the congregation of the Saints of God Theodoret writeth of one Macedonius qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gubba dictus est Cap. 13. de historia religiosa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gubba in the Syriacke tongue is a Ditch he was called gubba because he stoode in a Ditch all his time and he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he eate nothing but Barley pulse See how unprofitablie this man spent his time not giving himselfe to reading of the holy Scriptures for he was altogether ignorant of them for when Flavianus the Bishop sent for him that hee might make him a Minister he was so ignorant of that which the Bishop had done unto him when he ordained him Minister that being required the next Sabbath day to come againe to the Church answered him who came for him that he was affraid to be made Minister the next Sabbath day also and so refused to come see how this holy man spent his life for forty yeares in contemplatin and what great progresse he made in Christian Religion From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pillar So Theodoret maketh mention of one Styllites who stoode under a pillar all his life time and never came into a house So Zozomen in his ecclesiasticall history Lib. 6.29 writeth of one Pior who going out of his fathers house into a desert vowed solemnely that he should never see any of his kinsmen or friends againe and living fifty yeares there he had a sister who longed to see him before shee dyed the Bishop pitying the poore woman granted leave to Pior to come and visit her and he returning into his countrey standing before the doore called out his sister and shutting his eyes he said unto her behold I am your brother Pior looke upon mee as much as you please but shee entreating him earnestly to come to her house he altogether refusing went backe againe to the Wildernesse and so wee reade in Theodoret of one Adynus In Sacra hist lib. 14. 8. who lived ninety yeares in the Wildernesse and never spake to any man as if he had beene possessed with a dumb Divell this is that holy contemplative life which the Church of Rome commendeth so much but this is pure Religion to visite the fatherlesse and widdow in their necessity Iam. 1.27 These Heremites living this contemplative life were like Polyphemus having but one eye in his head and looking ever up but never downe The opinion of the Schoolemen in this point The Schoolemen differ but little in this poynt how Divinity teacheth us practise Thomas and his followers say that fides non est recta ratio agendi sed recta ratio sentiendi and therefore Contra gentiles hee compareth faith to hearing rather than to sight but he addeth that practise followeth faith as the fruit of it but Scotus maketh faith to be habitus practicus Yee see how both of them insist in this that Divinity consisteth in practise The end of the Sadduces and Pharises Divinity The Lord Num. 15.38.39 commanded the Israelites to make fringes upon the borders of their garments that they might remember the Commandements of the Lord and keepe them the Sadduces gave themselves onely to looke upon the fringes and if they had onely remembred the Law they thought then they had discharged their duties but the end of the Pharises was to remember their owne traditions The end of the Monks and Iesuites Divinity So the end of the Monkes Divinity now is onely idle contemplation with the Sadduces and the end of the Iesuites Divinity now is onely to practise mischeefe and many Christians when they reade the Scriptures now they reade them not for practise but for to passe the time with they are like little children who seeke Nuts to play but not to breake them and eate the kernels The conclusion of this is Iam. 1.22 Conclusi Be yee doers of the word and not hearers onely deceiving your selves EXERCITAT IIII. Of Adams knowledge before his fall Gen. 2.19 Whatsoever Adam called every living creature that was the name of it FIrst consider in Adams knowledge the manner how he got this knowledge and secondly the measure of his knowledge His knowledge was inbred knowledge and not acquired for as soone as he did behold the creatures Of the manner how Adam got his knowledge never having seene them before he gave them all names according to their nature This knowledge being inbred it could not be acquired also nam duplex ejusdem scientiae in vno subjecto non datur causa there cannot be two causes given of one the selfe same knowledge in one subject although one and the selfe same knowledge cannot be said both to be acquired and inbred Adams inbred knowledge and our acquired knowledge are not diverse sorts of knowledge yet Adam might have had experimentall knowledge afterward of his inbred knowledge His inbred knowledge and our acquired knowledge are not divers sorts of knowledge for as the sight restored to the blind although it was miraculous yet when he saw it was one sort of sight with our sight so these inbred habites and acquired habites are but one sort of habits but these inbred habits in Adam and infused habits were more excellent than acquired habits for these things which God doth are such that nature cannot produce the like or so perfect as that wine which Christ made miraculously at the marriage of Cana in Galilee Things done miraculously are more excellent than nature can produce them Iob. 2. was more excellent wine than other naturall wine so when Christ cured the blind their sight was more perfect than our naturall sight so when he made the lame to goe Act. 3.16 So the habites of inbred knowledge in Adam were more perfect than any other sinfull man could ever attaine unto after him Of the measure of Adams knowledge The creatures are lesse than the knowledge of God they were equall with the knowledge of Adam before his fall but they exceed our knowledge now When the eye looketh upon the white colour Simile it scattereth the sight and the white colour exceedeth it but when it looketh upon the greene colour exaequat visum and it is a proportionable object for the eye but when it looketh upon a taunie colour it is lesse than the sight So the creatures are lesse than Gods sight they were equall with Adams sight before his fall like the greene colour and they exceed our sight since the fall as the white colour doth exceede

14.23 Whatsoever is not of faith is sinne that is whatsoever he doth against his conscience in that he sinneth Conscientia recta Conscientia erronea Conscientia dubia Conscientia probabilis Conscientia scrupulosa This conscience is eyther a good conscience a bad conscience a doubting conscience a probable conscience or a scrupulous conscience A good conscience is that which is well informed and concludeth rightly A bad conscience is that which is wrongly informed and concludeth falsly A doubtfull conscience is that which neyther doth assent nor dissent and therefore concludeth nothing A probable conscience is that which concludeth as it thinketh upon probable and good reasons And a scrupulous conscience is that which concludeth but with some feare or doubting which troubleth the minde Let us take but this one example for all in the case of eating of meate A difference betweene these sorts of conscience The good conscience saith To the pure all things are pure and therefore I may eate of this meate the bad conscience of the Iew saith Touch not taste not handle not therefore I will eate none of this because it is uncleane The doubtfull conscience doubteth whether hee may eate of it Rom. 14.23 but doth not fully conclude with the Iew that he may not eate of it The probable conscience is this which upon probable grounds concludeth to eate of it In Corinth some doubted whether they might eate of flesh sold in the Shambles 1 Cor. 10. because perhaps they might light upon that in the Market whereof the other part was sacrificed to Idols but the probable conscience concludeth to eate of it because in the Shambles it hath no relation to the Idoll and it knoweth by all probability that the rest of it was not sacrificed to Idols but that the Priest got the rest for his portion he seeth others who are men of a good conscience eate of such and upon these probable grounds he eateth of it The scrupulous conscience is this which inclineth to eate but with feare and greefe to his minde when he eateth it The light in the conscience since the fall maketh not up this good conscience The light of nature since the fall maketh not up a good conscience but it maketh this ill conscience and it troubleth the scrupulous conscience and this doubtfull conscience When the bad conscience excuseth or accuseth falsely This bad conscience it excuseth or accuseth it excuseth an unregenerat man falsly when he heareth the curses of the Law and blesseth himselfe in the meanetime Deut. 29.19 Ioh. 16.2 Secondly it excuseth him falsely when he assenteth to the principles in generall but when he commeth to the particular application he concludeth not rightly When the Husbandmen killed the Lord of the Vineyard Christ asked of the Iewes what should become of these Husbandmen Matth. 21.41 they answered he will destroy these wicked men but Luk. 20.16 when they consider this that the matter touched them more nearely then they sayd God forebid The thing which they assented to in the generall they shune it in particular as if they should say we are no such men and wee hope that God will not so deale with us So when it accuseth for the breach of any superstitious ceremonie as it did the superstitious Philistims if they did but tread upon the Threshold of the Doore where Dagon breake his necke 1 Sam. 4.5 So a bad conscience accuseth a man truly sometimes as Eccles 7.22 for oftentimes also thine owne heart knoweth that thou thy selfe hast cursed others The conscience is Gods herauld The conscience bindeth as the Lords deputie the conscience may be compared to the Kings Herauld The Herauld intimateth to the Subjects the Kings lawes When they are intimated the Subjects are bound to obedience but if the Herauld should make intimation of that which were not the Kings Law unto the Subjects yet they are to give obedience to it untill they know the contrary so a man is bound to obey his conscience that is to doe nothing contrary to it although it intimate a falsehood unto him Quest How can an evill conscience binde a man to that which is evill it being Gods Deputie and God can binde no man to doe evill It bindeth him not simply to doe the evill Answ but it bindeth him to doe nothing against it God cannot bind a man so but he simply bindeth him alwayes to doe right because he cannot erre judging that to be done which is not to be done as the conscience doth When a good conscience doth bind a man Quest and when an evill conscience doth binde a man what is the difference betweene these two sorts of binding A good conscience bindeth a man for ever Answ but a bad conscience bindeth not for ever but onely so long as he taketh it to be a good conscience he is bound to doe nothing against his conscience albeit it be erroneous but he is bound to search the truth and then to lay aside this erroneous conscience So out of these principles naturally bred in the heart A difference betweene the law of nature and the lawes of nations arise all these lawes which are written in the heart and they differ from the lawes of nations or municipall lawes of countries Esay 24.5 saith they have transgressed the lawes changed the ordinances and broken the everlasting covenant they have transgressed the Lawes that is the municipall Lawes of the common-wealth they have changed the ordinances that is these things wherein all nations agree as not to doe wrong to strangers to embassadours and such A greater sinne to breake the law of nature than the law of nations and then he commeth to the greatest of all they have broken the everlasting covenant that is the law of nature it is lesse to breake a municipall law than the law of nations or it is lesse to transgresse the law of nations than to violate the Law of nature for this Law is that light which lightneth every man that commeth into the world Ioh. 1.9 A man by this naturall knowledge Naturall light cannot bring a man to the knowledge of his owne salvation cannot be brought to the knowledge of his salvattion therefore the Law must be written anew againe in his heart It is a strange position of Clemens Alexandrinus who holdeth that there was alia justitia secundùm legem naturae alia secundùm legem Mosis Strom. cap. 6. 7. et alia secundùm Christum and hee calleth these two first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or degrees to leade to Christ and as the Law led the Iewes to Christ so did philosophy leade the Greekes and hence he concludeth that the good men amongst the Heathen were saved or at least had some steps to salvation Conclusion The conclusion of this is seeing the conscience is so obscured and corrupted through the fall we must labour to reduce it to the first estate againe When a compasse is out of frame