and the twenty second verse It is not early rising nor late sitting down Psalme the hundred twenty seventh But put case it be true which they imagine with themselves yet their life stands not in the riches so gotten It is indeed probable that a covetous man shall soon attain to riches For all is fish that comes to net with him he will not refuse any gain be it never so unlawfull If it be panis fallaciae if it be pretium sanguinis he will put it up And as he hath more means to get so he spares more than other men doe He doth no good works he distributeth not to the necessity of the poor magnum 〈◊〉 parsimonia and flesh and blood alwaies perswades her self of the best and never doubteth of any hurt The rich Merchants say with themselves We will goe and buy and sell and gain James the fourth chapter never thinking that they shall lose The rich man thought with himself I will eat and drink and take my rest but never thought that he should dye Luke the twelfth chapter So we alwaies dream of the best and never fear any evil We will drink strong drink to day and tomorrow shall be as this day and better Isaiah the fifty seventh chapter Again they may pretend further cause for the sinne of covetousnesse Aboundance makes a man abstain from many sinnes which poor men fall into of necessity For poverty makes a man to steat Proverbs the thirtieth chapter Therefore the Apostle willeth that if any man will not steal he must labour with his hands Ephesians the fourth chapter Aboundance sets them in case that they can doe many good works when the borrower is a servant to the lender as it is in the Proverbs The rich man is free from this inconvenience 〈◊〉 est abundat omnibus Riches doe make a man glorious But though all this were true yet Christ saith that life stands not in riches as the Preacher speaks by way of permission to the rich man Goe too take thy pleasure but for all this know that God will bring thee to judgement Ecclesiastes the eleventh chapter So doth Christ give them scope to conceive what opinion they think good of Riches Put case thou through thy covetousnesse hast aboundance yet thy life consists not therein that this is true That man is not a whit longer lived for his wealth the Scripture shews Divitia non proder unt in die 〈◊〉 Proverbs the eleventh chapter and the fourth verse Though hand be 〈◊〉 in hand yet it shall not serve the turn the rich man dyeth as well as the poor Psalme the thirty ninth but how powerfull this is to restrain covetousnesse appears by this We will doe nothing in vain much lesse suffer in vain The Apostle 〈◊〉 〈◊〉 the fift chapter Wh le we are in health of body we know our riches doe us great service but if death draw neer we are ready to say with 〈◊〉 Genesis the twenty fift chapter Behold I dye and what will all this wealth doe me good Christ saith not Be not covetous for you shall not be the richer but Be afraid of covetousnesse for your life stands not in aboundance of riches to put thee in minde to provide for another life rather than for this For albeit the covetous and miserable man hath misery in this life because he disquiets himself in vain Psalme the thirty ninth and therefore is called a 〈◊〉 or man-slayer yet his future misery being 〈◊〉 with the misery of this life makes him more miserable While he is in his 〈◊〉 it is well with him though he have many worldly cares But when he is put out of his office and shall be called to account How he came by his office and how he hath behaved himself therein How he got his worldly wealth and how he hath distributed the same for the relief of his poor fellow Saints Then it he be found faulty in his account his misery is farre greater than ever it was in this life Luke the sixteenth chapter Christ takes away from covetous men the opinion of life and wills them not to think that they shall live the longer for their riches And seeing they must dye and after death commeth the Judgement Hebrews the ninth chapter it is their part rather to lay up a good 〈◊〉 for the time to come 〈◊〉 lay up their treasure in Heaven Matthew the sixt chapter becanse as they heap up riches unjustly so they 〈◊〉 up wrath for themselves against the day of wrath Romans the second chapter Though covetous men think themselves well while they live yet Christ tell them They must dye that they should take 〈◊〉 that it may goe well with them after death That when they have layd down these earthly tabernacles the second epistle of Peter the first chapter They may be received into everlasting tabernacles Luke the sixteenth chapter Nam cui haec non adsunt is caecus est nihil procul cernens oblitus sese à veteribus peccatis suis fuisse purificatum Quapropter fratres c. 2 Pet 1. 9. Decemb. 3. 1568. THE Prophet David saith Psal. the fourty ninth Man was in honor when he was first created but continued not in that state the space of a night but became like a beast that perisheth So that as God made man so honourable a creature that he thought he might be God So when man in the pride of his heart would be like God be became a beast a beast not only in body for that he dyeth as they doe but in soul For if we consider the understanding part of the soul and the knowledge that man hath in the same He is foolish and ignorant even as a beast before God Psalme the seventy third and the twenty second verse and the rebellion of his heart is such that he is compared to horse and mule Psalme the thirty second This is our downfall But God of his rich mercy will not have man continue in dishonour though he lost that honour which God gave him in the beginning And as man would not continue in honor one night so God would not suffer him to continue in dishonour one night but presently after his fall gave him this pretious promise That howsoever man had made himself a beast yet God would not only make him a man again but partaker of the divine nature the second of Peter the first chapter and the fourth verse Which promise albeit it begins to be performed when we apprehend it by faith yet faith only doth not make it perfect but we must unto faith add virtue to virtue knowledge to knowledge temperance patience godlinesse brotherly kindenesse and love And these virtues if they concurre doe make man partaker of the heavenly nature At the first the Doctrine of Faith in Christ was hardly received or men thought to besaved only by Works And when they had once received it they excluded the doctrine of good Works All the difficulty that
audierunt compuncti sunt corde dixerunt ad Petrum ac reliquos Apostolos Quid faciemus viri fratres Petrus autem ait ad eos Resipiscite Act. 2. 37. Now when they heard this they were pricked in their heart and said unto Peter and to the rest of the Apostles Men and bretheren what shall we doe Then Peter said unto them Repent p. 601 Tum alter ad alterum dixerunt Nonne cor nostrum ardebat in nobis dum loqueretur nobis in via dum adaperiret nobis Scripturas Luc. 24. 32. And they said one to another Did not our heart burn within us while hee talked with us by the way and while he opened to us the Scriptures p. 607 Etenim per unum Spiritum nos omnes in unum corpus baptizati sumus Judaei Graeci servi liberi omnes potati sumus in unum Spiritum 1 Cor. 12. 13. For by one Spirit are wee all baptized into one body whether we be Jewes or Gentiles whether we be bond or free and have been all made to drink into one Spirit p. 614 Ex eo quòd maxima illa nobis ac pretiosa promissa donavit ut per haec esficeremini divinae consortes naturae elapsi ex corruptione quae est in mundo per cupiditatem 2 Pet. 1. 4. Whereby are given to us exceeding great and pretious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust p. 620 Ad hoc ipsum verò vos omni praeterea collato studio adjicite fidei vestrae virtutem 2 Pet. 1. 5. And besides this giving all diligence adde to your faith virtue p. 624 Adjicite fidei vestrae virtutem virtuti verò notitiam Adde to your faith virtue and to virtue knowledge p. 628 〈◊〉 verò continentiam contincntiae verò tolerantiam 2 Pet. 1. 6. And to knowledge temperance and to temperance patience p. 631 Tolerantiae pietatem pietati verò fraternum amorem fraterno verò amori charitatem 2 Pet. 1. 7. And to patience godlinesse and to godlinesse brotherly kindnesse and to brotherly kindnesse charity p. 635 〈◊〉 vos O viatores omnes intuemini videte an sit dolor par dolori meo qui factus est 〈◊〉 quam afficit Jehova moerore die aestus irae suae Lam. 1. 12. Is it nothing to you all yee that passe by behold and see if there be any sorrow like unto my sorrow which is done unto me where with the Lord hath afflicted me in the day of his fierce anger p. 639 Nam eratis velut oves errantes Sed 〈◊〉 con vertistis 〈◊〉 ad Pastorem Curatorem animarum vestrarum 1 Pet. 2. 25. For yee were as sheep going astray but are now returned unto the Shepheard and Bishop of your souls p. 644 Paulisper non conspicietis me rursum paulisper videbit is me quia ego vado ad Patrem John 16 16 A little while and ye shall not see mee and again a little while and ye shall see me because I goe to the Father p. 648 Adeo provocantes Deum ad indignationem fact is suis ut irrumperet in eos plaga donec consistente Pinchaso judicium exercente coercita esset plaga illa Psal. 106. 29,30 Thus they provoked him to anger with their inventions and the plague brake in upon them Then stood up Phinehas and executed judgment and so the Plague was stayed p. 652 LECTURES PREACHED UPON the first Chapter OF GENESIS LECTURES Preached at Saint PAULES LONDON In Principio Deus creavit Coelum Terram c. Gen. 1. 1. WEE have heard of the undoubted credit and unquestionable Authority of Moses the writer Now touching his hand-writing hee hath left five Bookes as five fingers of his hand to point at the knowledg of God and heavenly things that so hee might shew them unto us In all which Bookes wee may observe two principall parts of his intent and purpose The one was to deliver to Gods Church the Law and Word of God The other is to write the History of Gods Works First hee sets downe the Creation of the Wold and all flesh that after hee might shew the Lawe which was given to all flesh in the World This Historie of the worlds Creation aptly divideth it self into two parts The first concerneth the old World 2 Pet. 2.5 which was in Paradise The other that World which hath been since and shall be to the end thereof Touching the old World hee considereth it in its perfection integrity and happinesse in these first two Chapters and in its defection decay and misery in the third Chapter For the perfection of it wee are led to consider the Creation of the World in the beginning of this Chapter and the Creation or making of Man and investing him in Paradise to bee the Lord and Governor of all the World and the things therein The sum of these verses is the narration of the manner of the rearing up of the frame of all things wee see in heaven and earth which is a matter of so high huge and infinite consideration that wee should quickly confound and lose our selves in it if God had not given us this thred of direction in our hands to bring us out of this intricate maze which else would astonish us This Creation is divided into six dayes works in which is shewed the six joynts as it were of the frame of the whole World In which six dayes the proceeding of God in this worke consisteth in these three points First the creating of all Creatures of and after an indigest rude and imperfect matter and manner For the first day was made a rude masse or heape which after was the Earth Secondly a bottomlesse huge gulfe which was the Waters Thirdly over both was a foggie obscure myst of darknesse which was the Firmament After that in the second place is set downe the distinction which is in three sorts First Of Light from darknesse Secondly Of the nether Waters from the upper Waters viz. of the Seas and Clouds Thirdly Of the Waters from the Earth After the distinction and dividing of this ensueth in the third place Gods worke in beautifying and adorning them after this order which wee now see First the Heaven with Starres Secondly the Ayre with Fowls Thirdly the Earth with Beasts Herbs and Plants of all sorts Fourthly the Sea and Waters with Fishes And having thus finished this great frame of all the World and beautified the same as wee see Then he framed and made Man the little world after his Image and placed him therein as his Pallace to enjoy and possesse Touching the first part of the Creation it is set downe in the first verse in which are foure workes of great weight and importance 1. The first In principio Second Deus Third creavit Fourth Coelum Terram
sides Matthew the fourteenth chapter and the thirty first verse so Modica virtus Apocalyps the third chapter and the eighth verse Where there is great faith there is great virtue where no faith no virtue As it is no true faith which virtue doth not follow so no true virtue which faith doth not goe before It is called Grace in respect of God from whom it comes and virtue in regard of the effects The Philosopher called them habitus because they had them from themselves but virtus est 〈…〉 Domino virtutis to salve the error of the Philosophers The Apostle calls it Grace in the second epistle of Peter the third chapter and the eighteenth verse grow in grace so he calls it virtus He hath called us to glory and virtue in the second epistle of Peter the first chapter and the third verse and Philippians the fourth chapter and the eighth verse It is by good consequence that it is so called because it is wrought by the Gospel which is the power of God Romans the first chapter and the sixteenth verse His words are spirit and life John the sixt chapter Virtue must bring forth virtus The Philosophers Virtue had no divine thing in it they enured themselves to it and so ascribed it to themselves Our virtue proceedeth from faith which is a divine thing Whatsoever is not of faith is sinne Romans the fourteenth chapter But the Heathen called their virtues habits as from themselves not from the grace of God To Virtue Knowledge He began with Faith a theological virtue then he added Virtue which is moral now he comes to Knowledge another theological virtue By this successive coupling we are taught not to stay at virtue but to proceed de virtute in virtute Psalm the eighty fourth and the seventh verse from strength to strength As before against infirmity and weaknesse of our nature he added virtue So for our error and ignorance he joyneth knowledge for there may be an active power to work and yet not aright as Romans the tenth chapter the second verse They have zeal but not according to knowledge But there must be not only power but wisdome not only homines improbi shall be cast out but foolish vigins Matthew the twenty fift chapter As virtue is required so is knowledge to direct us in that we doe We must seek for Non tam virtutem quam aurigam virtutis scientiam sine quâ ipsa virtus est vitium therefore Proverbs the twenty third chapter and the fourth verse Cease from thy wisdome And in Ecclefiastes the seventh chapter Be not nimium just us Knowledge is a key Luke the eleventh chapter and the fifty second verse And a Quire must have a key to set the song that is the key of knowledge In the Law nothing was to be offered without salt that is the grace of knowledge It is that which the Apostle calleth the inward annointing in the first epistle of John the second chapter and the twentieth verse which gives a sweet savour and sent to God So saith the Apostle in the second epistle to the Corinthians the second chapter We are a sweet savour to God But is not faith knowledge It is But yet where the object of faith is verum falsum Science hath for its object good and evil as Genesis the second chapter and the ninth verse the passions of Christ and the torments of Hell are indifferently the objects of faith but the affections are stirred by good and ill And it is knowledge that must discern between good and ill evil things may goe under the shew of good and therefore we must have knowledge to unmask them So the doctrin of repentance being a good thing hath a shew of ill and without the grace of knowledge men are hardly brought to beleeve it As there is prudentia carnis Romans the eighth chapter and the sixth verse and prudentia seculi in the 〈◊〉 epistle to the Corinthians the third chapter and the nineteenth verse so there must be a spiritual knowledge and wisdome to discern them and to measure what is good That all which we doe teach may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first epistle of Peter the second chapter and all you doe may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans the twelfth chapter we must add this knowledge Knowledge is lame without power and power is blinde without knowledge for knowledge is the lightning of the eyes of the minde the second epistle to the Corinthians the fourth chapter There is a knowledge falsly so called the first epistle of Timothy the sixt chapter and the twentieth verse The knowledge truly so called is not speculative but practique It is the knowledge from on high that directs our feet in the way of peace as Luke the first chapter and the seventy ninth verse And not only that which lightens our eyes Physitians of longest practise and Souldiers that have been trained are most respected so it is in worldly things and so it should be in divine things A man must animare praxin that was the advise of the Civilian give a soul to it as in the thirty third chapter of Deuteronomie and the eighth verse first Thummim and then Urim Jesus began to doe and teach Acts the first chapter and the first verse that is the touchstone of knowledg as Christ saith If any man will doe his will he shall know of his doctrine qui fecerit voluntatem Patris sciet de doctrina utrum sit ex Dec John the seventh chapter and the seventeenth verse for there are some that are alwayes learning but never come to the knowledge of the truth especially that knowledge that may be truly so called in the second to Timothy and the third chapter Scientiae verò continentiam continentiae verò tolerentiam 2 Pet. 1. 6. THE Apostle proceedeth now to the fourth voice of this quire having laid faith for the first and to it added that which the Apostle calls the work of faith in virtue in the second to the Thessalonians the first chapter and the eleventh verse and thirdly To virtue knowledge now in the fourth place he joyneth to it temperance It is the common course of the world so soon as they have a little taste of knowledge to ascend up to heaven but he tells us knowledge must goe down to our fouls and then proceed to godliness which we are taught in our conformity to our Saviours example of whom the Apostle saith Ephesians the fourth chapter and the ninth verse He that ascended the same is he that descended first The chief point of our duty is first to temper our affections and then to come to godliness after For the justifying of 〈◊〉 order in respect of the consequence this hath with the former there are three causes why he bringeth in temperance next after knowledge The first is because whereas corruption is in the world through 〈◊〉 verse the first and Ephesians the fourth chapter The
old man is corrupt through lust and the abandoning of that corruption must bring us to the participation of the divine nature and it is comparance that makes us avoid this corruption For unlesse we temper our affections we shall never be partakers of the divine nature Secondly It follows the natural power of 〈◊〉 Having placed Knowledge which is a virtue of the reasonable part he comes next to the affectioned part that is Desire 〈◊〉 temperance answers he would not have sensuality grow 〈◊〉 nor the body to govern the soul The upper part 〈◊〉 already perfected the lower part must next in order be made perfect as in the first epistle to the Corinthians the fifteenth chapter That which is natural is first and then that which is spiritual So moral virtues are the perfections of men in this life and theological virtues are the perfections in the life to come Thirdly Knowledge being the virtue that teacheth what is good or evil Temperance follows it very well in as much as it is a helper forward and a preserver of good It keeps us from the graves of lust Numbers the eleventh chapter It preserves reason which is the power of the minde For by worldly cares we doe gravare cor overcome the heart Luke the twenty first chapter and the thirty fourth verse but this temperance makes it and therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of keeping the minde and understanding safe And for the body we see the effect of this virtue in Daniel the first chapter and the fifteenth verse therefore the Apostles counsel to young men is in the second epistle of Timothy the second chapter and the twenty second verse Flye the lusts of youth and Titus the second chapter and the third verse To be temperate and sober minded It preserves knowledge not only by keeping the body in order but Proverbs the twenty third chapter the fourth verse and Romans the twelfth chapter and the third verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to deal in genealogies and curious questions which are unprofitable but to be wise with sobriety Titus the third chapter and the ninth verse and the first epistle to Timothy the first chapter and the fourth verse So it follows by good order in as much as it preserves the virtue going before Secondly Touching temperance what it is and wherein it stands When knowledge hath taught what to chuse the next thing is nullis inde illecebris avocari and that is it which Temperance performs For in the beginning this corrupter of the world sought to draw our Parents away from their duty by a baite he shewed them bonum delectabile that was the goodly fruit so fair to behold the allurement being offered concupiscence flyeth to it as a bird to the snare Proverbs the seventh chapter and the twenty third verse Every man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James the first chapter and the fourteenth verse There is a bait offered to lust to catch at therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews the twelfth chapter sinne is so pleasant that if concupiscence be not weaned there is no child desires the mothers breast more than it desires sinne Psalm the hundred thirty first and the second verse men being in this case and add drunkennesse to thirst Deuteronomie the twenty ninth chapter and the nineteenth verse and seek baits to allure concupiscence therefore our concupiscence needs a bridle to wean and restrain this soul. Lust is two fold the first Epistle of John the second chapter and the sixteenth verse carnis occulorum The corruption of the 〈◊〉 is either for the belly as it is in the sixth chapter of St. Luke or that carnall pleasure that Felix and Drusilla were over come with Acts the twenty fourth chapter so that he could not abide to heare Paul dispute of temperance the eye lusteth for faire apparell as Luke the sixteenth chapter to bee cloathed in purple for that is a hait of 〈◊〉 as Achan when hee saw the Babylonish garment desired it Joshuah the seventh chapter So also the eye delighteth in bedding and furniture for houses as Jer the twenty second chapter and the fourteenth verse to have it shine with Cedar to lye on beds of Ivory Amos the sixt chapter and the fourth verse Temperance is the refrainer of all these For the desire of the belly the first of the Corinthians and the ninth chapter They that run a race absteyne from all meat that may hurt For carnall pleasure If they cannot contein let them marry the first epistle to the Corinthians and the seventh chapter And for apparell that must bee done in temperance the first epistle to 〈◊〉 and the second verse thus wee see what is the object of temperance which virtue performes two things First to bee able to want those things as Philipians the fourth chapter possum deficere then having them to use them moderatly as the Apostle counsels in Timothie 1 Timothy 5. modico vino utere for many comming to have the possession of these things exceede in Ryot For the first it is a dangerous lust how pleasant soever it bee not to bee able to want them if wee make necessary lusts of them so as wee must have our lusts satisfied though it cannot bee without sinne wee bring our selves under the power as it is in the second epistle to the Corinthians and the eight chapter if wee make our selves debtors to the flesh so farre Romans the eighth chapter A man that cannot refraine his appetite hee is like a City broken downe and without walls Pro. 25. 28. Thirdly for the end why the Apostle exhorts to this virtue It is first to eschue corruption and so to bring us to the divine nature and Temperance is the virtue by which wee eschue corruption both of soule and body for as those things that are sweete doe stop and putrisy the body so doe those corrupt desires of the minde and the corruption of mankinde desires to corrupt man with these allurements If wee love wee are not the servants of sinne we are servi corruptionis as it is in the second epistle of Peter and the second chapter For the body it corrupts it also for so hee sinneth against his owne body the first epistle to the 〈◊〉 and the sixt chapter and such doe corrupt the Temple of God the first epistle to the Corinthians and the third chapter The flesh spotteth the garment as it is in the epistle of Saint Jude the bed desiled Hebrewes the thirteenth chapter so that wee cannot possesse our vessels in holinesse Fourthly that it bee not so Temperance must effect this so it disposeth us to the participation of the divine nature who is a spirit John the fourth chapter as they that are spirituall minded are for they that take care to fulfill the lusts of the flesh Romans the thirteenth chapter doe make their bellies their God the thirteenth chapter of the epistle to the Philippians and minde earthly things such are
in such sort his religion is vain except he add moral James the first chapter and the twenty sixt verse That he refrain his tongue and keep himself unspotted Secondly For the order or method of the Apostle There is an order not only of things productive one of another but that are adductive And having already gone through the powers of the soul that is Reason Affection and Corruption and prescribed internal virtues Knowledge Temperance and Patience Now he comes to the outward man and shews That to God who is above us is due Godlinesse to them that are neer us that is Christians and spiritual brethren that have one Father Brotherly love and to them that are farre off that is all men Charity Godlinesse is required in respect of the divine nature Brotherly love in respect of the familiarity or Church which are the houshold of Faith that is kindnesse to be shewed to Christians Thirdly Charity is a duty to be extended to all both Jews and 〈◊〉 as well as to Christians For as John the first chapter and the thirteenth verse there is the will of the flesh and the will of man whereunto Temperance and Patience have respect So there is the will of God too and that is it that Godlinesse takes hold of The want of Patience to bear made Peter to deny Christ And therefore first he must be patient and next after will follow Godlinesse All that will live godly must suffer affliction the second epistle to Timothy the third chapter So when we are armed with patience we are fit to hear of Godlinesse So it was with Peter and the rest of whom it is reported that having this virtue ibant gaudentes Acts the fift chapter having first planted patience godlinesse follows by good consequence Thirdly Godlinesse is that virtue whereby we are affected towards God as the worldly mans is to wordlinesse or the fleshly man to carnal pleasure Cornelius is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts the tenth chapter and Acts the seventeenth chapter and the twenty third verse it is used for the worship of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we ask as Elias to whom God is God One hath his belly for his God Philippians the third chapter such a one was Esau therefore called a prophane person Hebrews the twelfth chapter Others have no other godlinesse but gain as the first epistle to Timothy the sixt chapter and the fift verse such were they that were content to retain Diana's religion for their gain Acts the nineteenth chapter When we are as carefully affected to God as worldly men are to the world and carnal men to the flesh then we have Godlinesse But to consider of this how deeply Godlinesse is joyned we carry up our thoughts to God as to the chief truth to him that is the fountain of all goodnesse and joyes We are 〈◊〉 that he is the highest wisdome that knows all our actions and the highest power that can minister deliverance to their troubles that he is a regarder of them that seek him and a severe punisher of such as contemn him This inward affection is Godlinesse and this inward affection and perswafion of God is the mystery of Godlinesse the first epistle to Timothy the third chapter and the truth that is according to godlinesse Titus the first chapter and the first verse But as we must have this inward conceit so we must professe godlinesse the first epistle to Timothy the second chapter and the tenth verse For as in the first Commandement of the Law we must serve God in the truth of the spirit so in the second Commandement in the service of the body in the third with the blessing of the mouth we must blesse and praise God that is we must professe our 〈◊〉 at all times and all occasions not only privately 〈◊〉 publiquely in the fourth Commandement that is intirely by all the parts of the body even with the tongue which is our 〈◊〉 especially on the day of our publique profession not only to 〈…〉 opinion of God but as the Church calls us Come Les 〈◊〉 fall down before the Lord Psalm the ninety fift not only to say with the Apostle Romans the seventh chapter I serve God in my spirit but Ephesians the third chapter I bow my knees to God the Eather And 〈◊〉 to worship God by vocal prayer I will praise him with my mouth Psalm the sixtieth Hast thou faith babe 〈◊〉 te Romans the fourteenth chapter and the twenty second verse So if thou have an inward conceit of God have it with thy self but withall thou must professe it 〈◊〉 The visard of Godlinesse must be plucked off and the power shewed We must exercise and 〈◊〉 godlinesse the first epistle to Timothy the fift chapter and the sixt verse There must be godlinesse of life the second epistle to Timothy the third chapter All that will live godly Cornelius was godly for he 〈◊〉 his godlinesse by giving almes and praying to God Acts the tenth chaptor By his exercise of godlinesse he shewed the power of godlinesse working in him and that is the chiefest thing For 〈◊〉 are spiritual sacrifices the first epistle of Peter the second chapter and to them we must add that which the Prophet calls 〈…〉 Hosea the fourteenth chapter without which we are not truly godly And to both these there was added a sacrifice of the 〈◊〉 this spiritual 〈◊〉 is a broken and contrite heart Psalm the 〈◊〉 first to that is to be added Psalm the thirty second I 〈…〉 my 〈◊〉 that 〈◊〉 an outward profession and vocal confession an 〈…〉 of the body And lastly the 〈◊〉 of 〈◊〉 〈◊〉 sixt chapter I will have mercy and not sacrifice Not to give good words as James the second chapter God be merciful but the real mercy Hebrews the thirteenth chapter to distribute and to doe good forget not for with such sacrifice God is well pleased Thus shall we approve our selves to be godly as also if we say with David Psalm the twenty sixt I have loved the habitation of the just If we account the Sabbaths our delight Isaiah the fifty eighth chapter If we esteem of places and times of godlinesse aright and cleave to the persons that 〈◊〉 godlinesse as Acts the seventeenth chapter and the thirty fourth verse Dionysius and Damar is they that doe so shew Godlinesse The second Virtue is love of brethren For as in the Law he goes from the first Table to the second so here having noted what is due to God he prescribes us duties to be performed unto men So the Gospel as well as the Law commands both purity and charity and we must take the ground of our love ex fonte puritatis God makes his Sunne to rise upon the just and unjust Matthew the fist chapter So must we shew not only brotherly love to Christians but charity to all men Which brotherly love is not to be extended to natural brethren as Matthew the twelfth chapter My brothers
three Islands which though they be dis-junct yet they meet in one point and make but one Paradise which Garden sheweth what an one the Gardiner was that is three dis-junct in person and yet but one in unity of substance which three Islands Arselius calleth the three Islands of blessing and the Heathen doe call them Elisii campi By which we see they had a glimering knowledge of Paradise The Land of Babylon Chuse and Ashur and other places as Writers doe testifie doe carry in their names the men that first inhabited and possessed them But only the Land of Eden hath in it the name and title of no man for God gave it the name And therefore it is counted the most ancient and excellent Countrie in which man was first created and first set his foot and therefore some think Adam had his name of Eden but there is no likelyhood of that But whatsoever excellencies this Land had yet now they are lost though reliques and resemblances of them remain which must teach us how vile and dangerous a thing sinne is for as it caused the Ark of God to be taken away 1 Sam. 4. 11. and the Temple and Citie of God to be wasted and destroyed so we see that the same sinnes were the overthrow and dissolution of the Garden of God and therefore we must beware of it As we have taken a view of the four Rivers so now let us take a survey of the four Regions which are about Paradise for Paradise was the center and 〈◊〉 about it was the compasse of these four 〈◊〉 On the one side was Havilah where was Gold and that the best Gold and where such wealth and riches are from 〈◊〉 any thing may be 〈◊〉 and brought And on the other side was 〈…〉 from 〈◊〉 came health and the means of health namely the best medicines the flower and choice of all dreggs of Physick On the other quarter 〈◊〉 Africa which is the glory and pomp of the world And on the other side was Caldea from 〈◊〉 came all the learning and knowledge of the world So that 〈◊〉 must needs be the 〈◊〉 pleasant place being invironed and compassed with all those blessings namely 〈◊〉 the mid'st of health wealth honor and learning yet you may observe that when sinne began in the center of the world how all these blessings round about it began 〈◊〉 curses to mankinde 〈◊〉 and learning grew into 〈◊〉 All the wisdome of 〈◊〉 Gen. 11. 31. grew into 〈◊〉 〈◊〉 which was the glory of the world degenerated and fell into pride and so to cruelty and 〈◊〉 and so was made the 〈◊〉 of Gods wrath which ever God 〈◊〉 to threaten sinne Ezech. 12. 13. Havilah became by sinne a means to draw 〈…〉 from Paradise for they which dwelt in this wealthy Country became the most covetous secure and carelesse people in the world forgetting God every man was there on horseback by reason of wealth and prosperity which made them ride away from Paradise with the more speed And for Arabia they enjoying bodily health yet made them so presumptuous that as one of their country-men saith they were 〈…〉 For by reason they had 〈◊〉 for all diseases and infirmities of the body to preserve health they gave themselves to all 〈◊〉 and 〈◊〉 and to wallow in all 〈◊〉 and 〈◊〉 knowing present help to recover their health again Thus we see that by sinne and corruption of our nature these things are used contrary to Gods ordinances namely as means to remove us as far as may be from the center of Paradise and from the tree of knowledge and 〈◊〉 which is 〈◊〉 the mid'st thereof If we fall into the pride of 〈◊〉 into the 〈◊〉 and security of Havilah and 〈◊〉 our selves into all 〈◊〉 of 〈◊〉 and give our selves to the 〈◊〉 and Idolatry of 〈◊〉 then 〈◊〉 shall be like 〈◊〉 those which were 〈◊〉 neighbors 〈◊〉 Paradise and yet were 〈◊〉 off from 〈…〉 and therefore shall be 〈◊〉 to 〈◊〉 or enter into it We have 〈◊〉 this one thing briefly yet to note and it is that which I 〈◊〉 〈◊〉 the 〈◊〉 and 〈◊〉 the Jew and St. Augustine the converted Christian to make use of by thinking on Paradise for they all are carefull to preserve and 〈◊〉 the 〈◊〉 of this story and to prove that these are not Rivers running in 〈…〉 place imaginary but 〈◊〉 and cortain known seen and tasted of by many Gen. 13. 10. So for matter of my story for spirituall use and instruction they gathered and delivered some good and profitable things which their age was able to bear though our age hold it curiosity and cannot abide it Arelius reporteth that Zoroastes had this as one of his chief Lessons which he held and taught to all his Schollars as an Oracle That in this life their chief care should be to obtain Paradise after this life where only their Souls should finde pleasure and joy The Caldeans also did see that it was a mans duty not to seek a Paradise upon earth but to contemplate a spirituall Land and place of pleasure which the heathen in their Books called Elisii Campi In which they place the four cardinall virtues instead of the four pleasant Rivers which are here named And also Ambrose doth concerning the depth of Pishon to the profoundnesse of wisdome the shallownesse of Hiddikell to temperance and sobriety Tygris to fortitude and Euphrates to justice So doth Philo the Jew fall into the like spirituall meditation of Paradise for his use he said this is the course which a man must take here to seek the light of knowledge and hereafter the participation of the light of glory Sirah 24. labored in this comparison likening the four Rivers in Paradise to true wisdome and that which floweth from it So there is a Paradise above which is spirituall a tree of life and knowledge and such streams and rivers spirituall which our Souls may apprehend for instruction and comfort St. Augustine and Ambrose have gathered two other resemblances spirituall by this out of the old Testament Ezech. 1. 5. Rev. 4 6. They lay that Faith on earth doth apprehend Heaven and therein these four things 1. God the Sonne as in the form of a man having a fellow feeling and compassion of our infirmities and miseries on earth 2. And also as having the strength of a Lion to save and defend us 3. Thirdly as an Oxe to be made a sacrifice by his death 4. And lastly as an Eagle to mount up again by his Resurrection and Ascention They say they are as it were the four streams in which our Faith doth run and direct his course in by meditation of heavenly Joyes in Paradise above Again he taketh another out of Ezech. 15. 16. There are saith he four Wheels on Earth which have a sympathy between them and the Beasts above And as these Wheels move on earth so doe they move or stay in heaven The four Wheels are these Job 4.
carnall and are not spirituall Temperance will make men depart from the flesh and grow spirituall and so be like the 〈◊〉 nature To Temperance hee exhorts to add Patience the first voice of this quire which the Apostle reckons among the fruits of the Spirit Galathians the fift chapter and the twenty third verse for three reasons as the Philosophers observe to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is next adjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the effective part is joyned courage For as is observed from John the first chapter and the thirteenth verse not of the will of the flesh nor of the will of man There are in man two wills the will of the flesh and the manly will for God having planted in the Soule desire to follow good there followes courage to remove whatsoever shall hinder our desire and as wee have a virtue to moderate our concupiscence or sensuality so here is Patience against our courage Secondly what makes a man intemperate but 〈◊〉 as Genesis the twenty fift chapter Esau must needes die except hee have the meat hee desires therefore 〈◊〉 is a virtue necessarily required in the faithfull the sixteenth chapter of the Proverbs and the ninteenth chapter of the Revelations Haec est sides patientia Sanctorum The third reason of the dependance is 〈◊〉 vincit qui patitur Intemperance and Impatience are the great Conquerors of the world the one being the Nurse of Phisitians the other of Lawyers And as we have had a virtue to conquer intemperance so it followes by good order next that wee have the virtue against impatience As the one sort are said to bee clothed in white that is the innocency of the Godly Apocalyps the seventh chapter and the ninteenth verse so others by Patience have made their garments purple in the blood of the Lamb Apocalyps the ninteenth chapter Secondly when wee know what to doe wee must not be drawn from it by any terror For as the devill to alure us to sinne joyns dulce malum so to keepe us from good hee joynes bitter with that which is good He joynes to 〈◊〉 labour and disgrace that by them hee may keepe us from it Labour is a thing our nature cannot away with durum pati the object of this virtue is tribulation as Romans the twelfth chapter bee patient in tribulation a virtue that becommeth Saints Apocalys the ninteenth chapter haec est fides patientia Sanctorum For the originall of tribulation men doe not feare the evils of the life to come and therefore God is faine to send them crosses while they live which must bee borne patiently as Micah the seventh chapter portabo iram Domini quia peccavi Secondly they are sent for tryall of our faith ut tollet ferro rubiginem addat 〈◊〉 puritatem That was the cause of Jobs trouble to try his faith The use of this virtue in respect of men is as Matthew the fift chapter If they smite thee on the one cheeke to turne the other If they take way thy coate let them have thy cloak also If men reproach ye as David was to beare it as hee did the second of Samuel and the sixteenth chapter to endure the spoyling of our goods as Hebrewes the twelfth chapter In such cases it is the perfection of the Saints while they live here to possesse their Souls with Patienee as it is in Saint Luke the one and twentith chapter For the use the Apostle makes of this virtue patience is needfull for the avoiding of corruption Give not place to the Devil by suffering the Sunne to goe down upon thy wrath Ephesians the fourth chapter For men in their impatience utter the corruption of their hearts Michah the seventh chapter Secondly It makes them like God as John the third chapter and the first verse for there is nothing in God more divine than patience this virtue he shewed to the old world which he endured so long the first epistle of Peter the third chapter and to the new world the second epistle of Peter and the third chapter He is not slack but patient to all and would have all repent The same is the affection of the Sonne of God towards his Church What did Moses admire Exodus the third chapter to see the bush a fire and not burn but videt rubum ardentem Even so now the faithfull shall drink deadly poyson and it shall not hurt them as Christ promiseth Mark the sixteenth chapter that is the evil tongues of the wicked which are as the poyson of Asps as Psalm the hundred and fourtieth The Apostles exhortation is James the first chapter and the fourth verse Be patient that ye may be intire and perfect and as the first epistle of Peter the fift chapter If ye suffer but a little God shall make you perfect And Christs advise is To bring forth fruit in patience Luke 8. Tolerantiae pietatem pietati verò fraternum amorem fraterno verò amori charitatem 2 Pet. 1. 7. IN the first of these three verses the Apostle makes his first conjunction of Faith Teaching that as we must be of a sound belief so of a virtuous life The second of Knowledge not to be drawn from a virtuous life by any deceits Of Temperance against allurements And Patience against terrors and troubles all these are moral virtues And to these he joynes in the third verse the threefold train of Godlinesse Brotherly love and Charity all which are theological virtues For as Christ exhorteth not only to doe good to them from whom we receive good Luke the sixt chapter and the thirty third verse which be the virtues of kindnesse that the Heathen practised but to add Christian virtues Doing good to them that hurt us and as Matthew the sixt chapter Our righteousnesse must exceed the righteousnesse of Scribes and Pharisees So theological virtues doe not exclude moral but as the Apostle shews we 〈◊〉 beside moral virtues 〈◊〉 these theological Faith doth not abolish but establish the Law so Romans the third chapter the Gospel requires of a Christian both will virtues and theological In the course of the world we finde it otherwise the civil man will shew himself temperate and patient but makes little account of religious virtues Others as Jude the first verse will seem to be religious by hearing and discoursing of the word and by certain religious terms but neglect those moral duties According to the first table they are religious but neglect the duty of the second Therefore for the Civil man albeit moral virtues are the perfection of this life yet if he look higher to the great and pretious promises of being partaker of the divine nature his moral virtues cannot raise him up so high as those virtues of Christianity that must doe that And for them that stop at the moral duties of the second Table and content themselves with a shewing religion by theological virtues If any man seem to be religious