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
Gods goodnesse and was in happinesse after desiring to depart from God fell into extreame misery 1. Into sinne 2. Into shame 3. Feare 4. Travell care vexation of body and mind Lastly into death So by comming to God we shall have all these redeemed and become happy againe The opinion of others that thinke a man may have his felicity here and of himselfe may be reduced to these five heads 1. Wealth 5. Divers opinions concerning mans felicity Particular exceptions worldlings 2. Honour politickes 3. Pleasure Epicures 4. Vertue Stoicks 5. Contemplation Idea Plato c. 1. Against riches that felicity doth not consist in them Goods goods apparrell c. preferre not a man to a higher place but keepeth his nature from decaying but felicity maketh a man higher then he was Against these short exceptions and 1. against wealth 1. Wealth in things artificiall is not for it selfe neither is wealth naturall for it selfe but onely supplying the wants of nature but cannot bring us to an higher estate 2. The end of man is better then man himselfe but these worse than man for a man for his life would give the whole world therefore 3. à modo retorquendi Stoicorum From the Stoicks manner of retorting It is a strange thing that that should be optimum bonum the chiefe good which hath beene doubted since the world stood whether it be good or evill Seneca semper eguerunt interprete alwaies needed an interpreter 1. That they make not a man good 2. That God and the celestiall natures have them not yet happy 3. That is not good which may sometimes profit but that which alwaies profiteth 4. The inconveniences that should come hereby 1. then men should not be esteemed by that they are but by that they have so his leather bagge full of money should be better then himselfe None esteemeth a sword by the scabbard nor the horse by his trappings 5. The good that commeth from wealth is in spending it and parting from it Sic esset summa felicitas abscedere a felicitate quod omnium absurdissimum So chiefe felicity should consist in parting from felicity which is most absurd 2. Nor doth humane felicity consist in honour this is but a signe of vertue and the signe is alwaies deterior to the thing signified 2. Honour 1. They bring themselves from this in saying that honos est virtutis umbra honour is but the shadow of vertue for who knoweth not that we must leave the shadow and follow the body therefore potius statuenda est virtus felicitas we must rather determine vertue to be felicity 2. Seeing there must be honourers and honoured therefore there must be many to make one happy quod felicitatis non est which pertaines not to felicity 3. As they may have honourers so they may have dishonourers sic partim erunt felices partim infelices so they shall be in part happy in part unhappy But they leave that which is the greatest Honore dignunt esse quod virtutis est to be worthy of honour which belongs to vertue 4. Quia honor est bonum sine omni stabilitate for honour is a good without any stability and hangeth on other mens mouthes Therefore we shall fall into that absurdity that we should make felicity most mutable like a Vane or Weathercocke Christ triumphed royally riding into Ierusalem after three or foure daies he was accused of the same people that would before have made him their King in so much that they cried crucifige eum c. crucifie him As for pleasure 3. Nor doth it consist in pleasure Our body receiveth paine by every part by the pricking of a pin in the skin the very mould of our body doth reclaime against it For there are but two parts and conditions whereby pleasure is commended to us and for the one the Epicures themselves have wished themselves to be like Cranes for the other like Sparrowes 2. Cum homo sit spiritualis intellectualis voluptas sensibilis seeing a man is spirituall and intellectuall but pleasure sensible Therefore by comming to pleasure he commeth to a thing inferior to himselfe but felicity must be above him And Seneca wisheth himselfe never to have beene botne if he had beene borne to this end s Sapere cibum Vinum potare to taste meate to drinke wine 3. We should be more miserable then the boasts if pleasure were our end for they use their pleasures openly and at liberty man in his most lawfull pleasures is ashamed to doe them openly apage felicitatem quae latebras quaerit away with that felicity which seeketh corners 2. They doe it without remorse of conscience man after he hath done it is pricked in his conscience and feeleth paine in himselfe In voluptate humana elsi vel maximè legitima 1. verecundâ—a 2. successio morsus conscientiae In humane pleasure even the most lawfull there is 1. a bashfulnesse 2. a succeeding of a biting conscience Quicquid bonum est ex hypothesi è se bonum non est sed eo quod dat illi conditionem illam 4. By their owne confession it is not good unlesse it be moderated so that it hath the goodnesse from that which giveth moderation to it If pleasure should be felicity then should the vertues of temperance continence shamefac'dnesse c. have been lost 3. Temperantia est abstinentia à voluptatibus Temperance is an abstinence from pleasures Therefore felicitas esset in abstinentia à selicitate Happinesse should be a restraining from happinesse 5. We say that he is continent that abstaines from pleasures Shall we say also that he is continent that abstaineth from felicity or that he is praiseworthy 6. Plutarch If an Epicure had but an houre to live and for that houre it were put to his choyce whether for that houre he would sport himselfe in greatest pleasures and make a sumptuous banquet or worke some noble exploit to get him a perpetuall fame I know saith he he would rather choose some noble act then to enjoy such a momentanie pleasure and so would condemne his owne opinion Morall vertues are onely to pacifie the troublesome parts of the mind i. the affections The pacifying of our affections Nor consists felicity in vertue to bring an easinesse to our actions Omnis autem actio est proper finem every action is for some end Therefore sunt alii ultra hunc fines there are other ends beyond this There is of every vertue a severall use as of Justice to maintaine Peace Of Fortitude to procure Peace therefore these have a further end then themselves 3. This principall vertue s prudencie est enim forma virtutum omnium for it is the forme of all vertues is defined to be nothing else but a direction to an end prudentia est scientia eorum quae aguntur propter finem prudence is a knowledge of those things which are done for the end 4. Quidam habent peratiam
individuorum providentiam that there is a providence of individuals Yet that its such that if any one should looke upon a stage play 3. That there hath alwaies beene a providence but a generall providence not medling with rewarding or punishing when any thing is ill meant to laugh at it when well to praise but not to meddle with rewarding or punishing 4. As he hath a providence in generall and particular things and causes so doth he not onely behold but also reward and punish and this is true for we must joyne his essence and providence together Concerning the former i. his essence little glory returneth to him and lesse profit to us but we must know what he is to us therefore this is to be joyned that he will and ought to be sought and though ut quidam scitè we are Domini vernae the Lords bondmen and bound to seeke him yet is there a reward quaerentibus ipsum to them that seeke him The reasons of the first opinion that there is no providence For the first the especiall reasons why they altogether excluded the providencâ— of God 1. The adversity of the good men and the prosperitie of the wicked For say they if there were any providence Bonis bene esset malis malè it would be well for good men and ill for bad men but sense teacheth plainely the contrary 2. When he alledged that though divers abuse the gifts of God yet he dealeth unto all so that he is not to be blamed They say that he might as well have given the use of the gift as the gift Ergo verisimile nullam esse providentiam it would therefore seeme that there is no providence 3. The manifold defects in naturall and morall things exclude his providence For the first if any man be perfectly good Sol. no adversity can bend him if perfectly evill no prosperity but none in the world is either perfectly good or evill But it standeth with the justice of God that evill that is in the good to punish it in this life that good that is in the evill to reward it in this life ut eorum malum puniat in vita futura that he may punish their evill in the life to come And the punishment in this life is a great benefit Hence Aug. Domine hîc seca hîc ure modò ibi paâ—cas O Lord here in this life cut me burne me Sol. 2. so that in the life to come thou spare me 2. Con. We know what the divell said concerning Iob Doth Iob serve God for nought God to stop the mouthes of the wicked and Satan punisheth the godly Hence the divell if good men live in prosperity is ready to object They live in hypocrisie that they serve God because God serves them Therefore God to make manifest Vertue is not mercenary but free that the godly serve him not for temporall commodities and that vertue is not mercenary but gratuita free he often layeth afflictions upon his and this affliction his children willingly embrace 2. Con. The same with the former The divell Iob can doe no other but serve God Conclus 2. he is not left to his owne choice Sol. There is no commendation and therefore no reward if a man doe that which he must needs doe Sol. Now if God shall have left men in this cause he could not have rewarded them and what commendation is it for the fire to burne Cum ejus sic ferat natura since that is its nature For the three first its necessary that God hath no part in the evill doing or with the doer Sol. 3. A good thing will not permit evill God no cause of evill Omnis actio omnisque motio a Deo actionis imperfectio non a Deo sed a malè se habente instrumento Every action and every motion is from God but the obliquity or imperfection of the action is not from God but froÌ„ the perversenesse or weaknes of the instrument In the creeples the motion is from the soule the deformitie of the motion a distortione membri from the crookednesse of the member moving and halâ—ing unum per accidens alterum per se the one by accident the other by it selfe therefore the action whatsoever it is from God but if it halt the deformity is of the crookednesse of the instrument Secondly he permitteth evill The Lords will is to make a Theater of his goodnesse non nisi per privationem gratiae suae not but by privation of his grace For the permission the reasons first being granted that the defect of every thing from his goodnesse is his evill evill hath no part with God If there had beene no defect in the variety and multitude of things in the world Gods goodnesse could not so fully have beene expressed neither should there have beene any resemblance of God Where is no defect there is no meane There is a like affection in none therefore much lesse in the Lords creatures But God willing to shew his goodnesse in all degrees and to have a resemblance of himselfe in things hath made a defect in things 2. If no defect there had beene but one good thing Excellency is a property of God if there were no defect in things there could be no excellence the resemblance of God but in some creature there is some resemblance of the Creator 3. No order for unlesse there be a prior and posterior there can be no order Againe sundry vertues had beene superfluous justice temperance c. Thirdly because it is necessary that good should be loved in the highest degree and we cannot be brought to love good more then by the want of it The Lord drew the greatest benefit that ever we had our redemption out of the greatest evil and suffering the evill and defect being the way to the want of it therefore this permission would he never have granted unlesse more good might be had by the permission of it then by the not having of it The greatest evill that ever was was the betraying of Christ out of this the Lord drew the greatest benefit that ever was our redemption That there is a providence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is that affection of love which the parents beare to their children and the children to their parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the want of it Now that there is providence 1. generall 2. in singular things not onely by the ordinary course of second causes but also by the direction of God himselfe For the first It s naturall to every thing to be carefull to preserve that which he hath brought forth and and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturall affection And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturall affection is a great vertue and the having of it is Gods gift so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the want of naturall affection a great infamy and vice If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the want of
give the Law into his hands But because by this departing from our right we pluck upon us a grievouser burden then we can beare and make them offer it the oftner therefore there is a Magistrate and we may lawfully have recourse to him for redresse yet so we observe certaine rules 1. Exod. 18.22 Moses saith he will not have every trifle brought before him Now any thing that will beare an action in Law may be brought before him but non quod opus est sed quod necesse est such as if it be not remedied will breed a further inconvenience and such as nothing but the Law can remedy 2. 1 Cor. 6.4 5. Saint Pauls devise is there to put up the matter first to the Saints and to the Brethren among whom we live and not be brought ad formam civile into forreine Courts whereas a great promise is given to two or three gathered together in the name of God in such cases 3. Christ upon the occasion of having the offer of dividing the inheritance Luke 12.15 he saith Man who made me a Judge or a Divider over you Take heed of covetousnesse that is his first note so men must looke that they doe it not of covetousnesse 4. That they will have every mans tuum to be suum and then Esa 10.12 a man in regard of his wealth or strength or alliance with Judges must not begin to enter suit or over-tread the poore 5. And last Iames 3.16 that in all we goe with charity that our doings may not savour of gall as the Heathen said of the Judge the forme of words in the Law Si jus est adversarii habeat ille if it be none of mine heare me not in these great matters The conclusion is Prov. 25.8 See in thy matters thou goe not forth hastily to strive and his reason is lest thou know not what thou shalt doe in the end And many there be that repent themselves when they come to end their strife 1 Sam. 25.31 It is a good saying of Abigail I doubt not but my Lord will never repent himselfe that hee hath not shed bloud causelesse If a man refraine himselfe from evill words and hath borne injury he shall never unwish it but if he doe the other he shall often repent him 6. Rule Accessary Exod. 2.3 for the negat where Moses seeing two Hebrewes strive he endeavoured to set them at peace And for the affirmative Matth. 5.9 Blessed are the Peace-makers for they shall be called the children of God The VII Commandement Thou shalt not commit adultery IT is as the other was in words very briefe And it pleased God here to delineate unto us what reckoning he maketh of the vices that dispose us to adultery as concupiscence c. by the vice it selfe 1 Cor. 7.4 It containeth as uncleannesse so also unjustice and that great because the man he hath not power over his owne body but the woman and contra In this word we see what accompt he maketh of those vices that are subordinate unto it The commandement is expounded Ordâ— maâ—dâ—â—â— Levit. 20.10 Matth. 5.27 and 1 Cor. 6.15 and 7. tot The order is this The principall cause why there must not be murther was because man was the Image of God Now we see the Image of God was specially in chastity and purity So one of the Heathen Poets Bacillides Deus est mens pura God is a pure minde and that is especially in this Commandement The truth whereof is plainely gathered Gen. 37. by the contrary It is the first thing our Parents did so soone as their eyes were open And they saw themselves naked and were ashamed to see their uncleannesse c. Which shewed the Image of God was lost So for the end 1 Thes 4.4 Sâ—â—pus mandâ—tâ— vel finis quadâ—â—plex 1. The Commandement is availeable for the Church Mal. 2.15 2. For the Common-wealth Levit. 18.27.28 the land defiled by the uncleannesse of the inhabitants 3. And for particular persons two kinds 1. That every man it is occulia lex naturae a Law even of nature as of God that whereof he is chiefe he will have it wholly and alone Prov. 6.34 The jealousiâ— of a man often the rage of a man and dearer then any ransome 2. Is his name the legitimation and assurance of his children Deut. 23. no bastard in sanctuario c. As likewise the chastity of his wife And these foure are the end Now for the affection it selfe and ground of the Commandement The ground of the Commandement as it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heat before for the other so here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire that this dealeth with And every part of concupiscence is not evill Col. 3.5 but he putteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malam concupiscentiam evill concupiscence as if there were some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lust not evill Rom. 13.4 he willeth us to have providence or care of the flesh but not to fulfill the lust of it More plaine There is in man as in other creatures a desire to preserve it selfe and secondly of his species kinde therefore these two desires because they were most necessary it pleased God to ordain a bait for both that men might be allured to them For as there is a pleasure in eating and drinking so also in the act of generation Then there is a ground In maxime necessariis maxima voluptas maxime allicit in things most needfull the more pleasing the delight the greater allective And there is another Quod maxime allicit maxime corrumpit that which allureth most corrupteth most and the reason is quia appetitus tendit ulâ—ra modum because the appetite knoweth not what is enough For we perswade our selves that if the doing of it once be good the doing of it oftner will be better and so we shall come to doe it too much because the appetite knoweth not what is enough So falleth in corrupt custome for the course of our nature is when it avoideth any evil it avoideth it so vehemently that somtime if there be any good with it it putteth out the good too So if it desire the good it will desire the evill too therefore temperance to the middle therefore they say vertue standeth opposed to fortitude and temperance Temperance magis in defectu as Fortitude magis in excessu This concupiscence of the flesh as it is in us so in beasts and hath the lowest place and as Plato saith it is alligata ventri tied to the belly as a man would tie an asse or a horse to a manger Now being in the lowest place and having a necessary use it is necessary in maxime necessariis ordo est maxime necessarius in things most necessary order is chiefely to be observed The order is that they should not take up a mans life onely if there bee a great course in the lower faculty then the upper is quiet When that that is inferiour is
making of the soile fit and so to gula and in it to crapula feeding too much It is well said that gula is vestibulum luxuriae the gallery that letchery goeth thorow and that by reason the faculties stand so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is officina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuâ—ritiva is officina generativae the nutritive faculty is the shop of the generative and so if it be well looked into there is good hope that wee shall the better deale with it Gal. 5.21 Whereas he saith there that one of the fruits of the flesh is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncleannesse hee addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 banâ—uetting as another Ezek. 16 49. The Prophet there saith that one of the especiall motives of the Sodomits was fulnesse of bread that mâ—de them fit for destruction And Ierom upon that place saith nunquam ego edacem hominem castum putabam pro qualitate ciborum est ordo membrorum for venter bene pastus cito despumat ad libidinem I ever thought a great eater to be unchast for according to the quality of the meates is the order of the members a well fed belly will soone waxe wanton There commeth to this Ingluvies gluttony besides that as Iohn 6.12 it is injurious to God in destroying Gods creatures Luke 15.13 a wasting of Gods creatures in vaine It is fruges male consumere Idlely to spend graine Prov. 23.20 21. And it will at last begger a man Siracides cap. 18. vers ult sheweth how he must make banquets although he borrow for them and so come in debt The Heathen man foed ssimum patrimoniorum exitium culina They cannot be worse spent then upon the kitchin And besides as Numb 11.34 there are graves of lusts i. surfettings that hasten a mans death It is our gentile vitium nationall sinne There is an infinite sort of graves of lusts in our Countrey When they are sicke they call for sanitas and when they have it they become afterwards to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betrayers of their health with surfetting Besides these effects in the body Againe in the soule Luke 8.17 It maketh Sermons and whatsoever exercise of godlinesse unfruitfull it is a speciall meanes to choake it Luke 21.34 It maketh our heart so heavie and our braines so unapt by reason of the fuming of the meate and drinke that riseth up to the head that a man is not fit for any thing but to sleepe Amos 6. Greg. saith ad ineptam laetitiam scurrile mirth Besides this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lust there is first hebetudo mentis durities cordis a dulnesse of the minde and hardnesse of the heart Amos 6.6 They drinke their wine in bowles and they had no compassion on Iosephs affliction c. There is no sympathy with these and them that want and it is a great preparative to the vice After when as Deut. 32.15 Moses in his song my fatling well fedde recalcitravit kicked and so will the body Prov. 27.2 Bring up your servant wantonly and he will prove stubborne feede him delicately and he will be check-mate with you Eccles 30.8 Equus indomitus a horse not broken becommeth head-strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be wilfull a wanton childe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the flesh proveth stubborne if it be like didectus impinguatus Iesurum waxed fat 1 Pet. 2.11 These desideria carnis these concupiscences militant adversus animam They make the enemies warfare stronger against the soule And what a folly is it to strengthen the enemy Then in this behalfe for avoyding of these concupiscences Pauls counsell 1 Cor. 9.27 Castigatio corporis to keepe under the body and one manner of castigation is per damnum by taking away some commodity as castigatio jumentorum the keeping under of labouring beasts is by taking away their provender This in effect is that we use Temperance which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Butler of all vertues Naturally this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temperance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosophers call her the voyce of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let me not be hungry thirsty cold c. Esau when he was hungry called Iacobs pottage lenticulum a little Lentill it was it seemes then savory Sitis non quaerit aurea pocula thirst cares not for drinking in gold But it is this Non resistere ulli desiderio quod habet umbram naturae when we yeeld to any desire that pleaseth nature that maketh us wanton he will not have it in this dish and he will not eate it if it be thus drest and so then venter the belly commeth to be molestus cliens a trouble some client We must necessarily have recourse to Temperance which consisteth in modo in the meane and that modus est in medio and that meane is in the middle and that is knowne per regulam by the rule Therefore the rule of Temperance is 1. Necessitas vitae Rule of temperance things necessary for life 1 Tim. 6.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having food and raiment let us be therewith content 2. Necessitas officii things necessary for our duty and calling 1 Cor. 9.25 he that is athleia a wrestler must not have so much meat so if he fast he detracteth or he that will be contemplative and a student detracteth a husband-man addeth 3. Voluptas quae neutrum horum impedit seu impediat things necessary for delight which neither doe or may hinder either of the former two If it be against duty or against life it is peccatum a sinne According to these rules we must bridle our desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee must make temperance our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Coach-man and give her the bridle that she may constringere relaxare Temperamia fraenos gutiuris constrimgit relaxat both keepe us in and let us out for temperance both gives the reines to and takes them away from the appetite Aug. The Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venus waites on plenty And for temperance Eâ—â—â—â—â—d if the first part be well looked unto the other will be easie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first regulate the belly The rule of five branches for governing himselfe in this 1. Concerning the substance if ye respect not the substance Luk. 16.19 the rich glutton must fare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sâ—lendide delicately every day Numb 11.6 They were weary of Manna and they must have Quailes For certaine it is Dan. 1.12 if a man have moratum ventrem no dainty palate his Pulse will serve It is that that served Daniel and his companions and yet they looked never a whit the worse Else as 1 Sam. 2.16 Elies sonnes they must have roste they cannot eate sodden meate when a man breaketh not himselfe as for the substance of the meate it is not to be dainty nor course so he be injurious to the Adverbe lauie costly And last of all 1 King 17.6 by Elias his
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
calleth it likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free gift 2 Cor. 8.19 it must be done gratis freely Now there is nothing but do ut des or do ut facias I give to thee that thou mayest give to me againe or I give to thee that thou mayest doe something for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is free and is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blessing 2 Cor. 9.3 So doing this 4. fruit shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poore shall blesse us and God too God hath ordained that if a man doth appropriate that to his flesh that he will have common he taketh away his use Another use Gal. 6..8 this sowing it must be feede sowe in the spirit and reape life everlasting and so Hose 10.12 sowe righteousnesse and reape afterward 2 Cor. 9.6 Qui parcè seminat pareè metet qui seminat in multis benedictionibus metet in multis benediction ibus He that soweth sparingly shall reape sparingly and he that soweth bountifully shall reape bountifully Now a man may love his feede foolishly so that for very pure love he may set it lie in his barne but then we know that wormes will breed in it and consume it and so he doth amando perdere by loving it lose it therefore a man is so to love his seede as that he doth projicâ—re semen cast his seede into the ground and that is amare semen to love his seede And so if the temporall blessings of God be as seede as they are then there must be a casting and scattering of them And yet in this casting when a man hath so sowen an acre of ground and one aske Whose is this seed we say not it is the grounds but his that sowed it So if a man could be brought to this perswasion to thinke that semen is serentis and not recipientis the seede belongs to him that sowed and not to the ground that receives it he would sowe And that is the state of riches whensoever they are so bestowed c. And therefore as the husbandmen doe credere illud quod nonvident beleeve that which they see not so that they cast in one graine and see it rot and beleeve that howsoever showrs and snow fall yet at the last an Autumne will come and then they shall reape an eare for one come so if God enlighten our hearts and give us faith credendi ejus quod non videmus ejuis fructus est videre quod credimus to beleeve that which we see not we shall reape the fruit of seeing and enjoying that which we beleeve And so we shall see and feele that semen the seede it is serentis belongs to the sower and it will give an hundred fold â—ncrease For the comming to wealth it was said it stood in two things To come to wealth 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity against deceit 2. Justice against violence or rapine And whether to those that are by lawfull contract or to those that are indirectly possessed restitution belongeth and in sundry other matters of depositum things committed to our trust and things found lent let debt and by vertue of restitution supplieth the other part of justice And then for the use to our selves against prodigality and thereby neglect of houshold and against the part of prodigality that consisteth in the neglect of a mans houshold and against too great nearenesse in scraping frugality it answereth temperance in the former Commandement And for the use that we have toward other against bottomlesse largition and against the shutting up or closenesse of bowels the vertue of liberality So in effect in these three vertues and in the vices opposed to them is all that is forbidden and commanded in this Commandement The spirituall paâ—t the heart Now according to the former course how every man may be an observer of this Commandement which may best be done in this manner As in the former Commandement so in this Christ saith Marke 1.22 that thefts and extortions and deceit and evill gettings of a mans goods which are of affinity they proceed from the heart and therefore in them the fountaine of them must needs be damned And so 1 Tim. 6.3 first they have the corruption of the minde before they come to covetousnesse 1. If we had continued in the state of innocencie mans desires both naturall and oeconomicall should by no other have beene willed but by reason since which losse the corruption of the minde is this appetere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to covet a fulnesse a satiety The belly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath an appetite beyond that that is sufficient for it so likewise in the corruption of this unruly appetite we are disquieted with a continuall craving Prov. 30.15 there is one in the minde that saith Have have bring bring Now against this there must be one that saith there is enough that is there must be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a selfe-sufficiencie or contentednesse for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excesse is become the corruption of our wealth so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wealth of nature is selfe-sufficiencie which is contentednesse But now there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetousnesse Now we see how the case standeth with the heart 1 Tim. 6.9 because that men will be rich and because it holdeth in all evill things quod volumus valde volumus and whatsoever we desire that we earnestly desire and long after in so much as Prov. 21.25 if a man be never so slow yet if he desire any thing he will have it quickly he will be rich as soone as he can then Prov. 28.20 he that maketh haste shall not be innocent and Prov. 20.21 of an heritage that is soone gotten there never commeth a good end But to come to the heart by occasion of this your unclinablenesse 1 Tim. 6 9. he setteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a temptation a good round gaine and summe and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the snare nought but a false asseveration a few words a false oath or Luke 16. a dash with a pen 50. for 80. If you will come into this snare you shall have this baite and then Gods judgements when a man setteth himselfe to it he suffereth him to fall into it as Eccl. 5.9 he shall love it and not be satisfied and the reason is for the minde as hath beene said cannot bee satisfied with any thing but with God And from many desires a it is vers to he shall have a great many cares and as his desires shall encrease his cares shall encrease as that that Christ saith Quid edam quid bibam quid induam What shall I eate what shall I drink or wherewith shall I be cloaâ—hed if he be not rich and when he is rich Quid saciaâ— I have not barnes enough Rich and not rich have it And then beside these he saith they shall being thus distracted erre even from the