Of the Head Cornerstone, Chapter 1

Of the Head Cornerstone · Chapter 1

p. 1CAP. 1.

1. A Certain Gentleman of Athens, called Megacles, Hero. Clio.was on a time desirous to get home Pisistratus Aagaine, whom the people had bannished a little before: but considering the City was so diuided, that if the one part should grant his return, th… ther wold therefore the rather deny it, he … was no remedy, but to resolue of some such … might bee liked of both the factions. Remem…ing therefore that the whole Citty were forward worshippers of their supposed Goddesse Minerua, hee thought, that happily there might some consequence to his desire that way be had. He aduiseth himselfe therefore of some such personable woman, as might best serue to such a purpose, attireth her accordingly, placeth her in a Coach, and Pisistratus with her, and causeth proclamation to be made as they entered into the Citty, and as they passed farther therein, as in the name of that their great and mighty Goddesse, that they in any wise receiued him againe, whom her selfe vouchsafed so to bring home. The people therefore so suddainely taken, made no stay for that matter, and so busily worshipped that their Goddesse, besides, that plainly they hauehave shewed themselues to hauehave swallowed. In these daies of ours, much stickling we hauehave about those vaine conceits in Religion, which the latter Church of Rome; partly, of ignorance, but much more on priuate respect, hauehave matched with the truth in Christ, and still would vphold in that so transcendent a place for them. Howbeit, the power of the truth is so strong against them, that eueryevery where they daily fall more and more, and in many places are already quite discarded. Heerupon, diuers wily pies among vsus, noting with themselues, of what reckoning the name of the Catholicke Church is, generally with all (not only with those that to their owne purpose abuse it, but with many others of the people besides, of all sortes or degrees whatsoeuer) hauehave often endeuoured, and daily yet do, (vnderunder that reuerend name of the Church) to bring in againe those already deciphered and exiled trumperies of theirs, no more approued by the true Catholicke Church indeed, than that Gallant was, then brought in by that supposed Goddesse of theirs. A thing, which at that time was so much the more absurdly done of them, for that then they had a Solon, a right worthy man among them indeede, and one that altogether studied the peace and welfare of that state of theirs: yet nothing so absurdly as should be done by vsus, if hauing Christ and his truth so presently with vsus, we should by any such pageant suffer our selues to bee so far abused. It is noted Blikewise, that the woman who sustained the person of that supposed Goddesse, was Phya by name: and certain it is, that such as in these dayes of ours, do most ingrosse to themselues the reputation or Title of the Catholicke Church, are (besides that intolerable presumptiō of theirs) so grosse in Idolatry, so beastly in life, that if any in the vehemency of his spirit, should leaue the propriety of the Greeke, and in plaine English vrge such application of it, as in some sort the word might lead vntounto, thogh such application might be somewhat distastful, yet had they no iust cause to complaine, laying their owne deserts out thereunto.

p. 22. These things are yet but onelyonly saide: namely, that those points of the Romish AReligion, for which they do so busily striue in these our daies against the gospell, are not such as the true Catholicke Church at any time vrgeth: and that those who in these our dayes do so much braue it vnderunder the name of the Church, though indeed they bee of the Church, because they professe (after a sort) Iesus Christ, yet (besides their life) euen their profession it selfe is such, as sheweth them to be exceeding corrupt members thereof, & so to leese their dignity therby. But the discourse that now ensueth, will so plainely declare the same, and make so good demonstration of it, that there wil need no further proofe at al vntounto it. For therein shal we see, what people God hath euer had (euen from the beginning of the world) and what Religion or profession it was, that they did hold. In the people likewise wee shall see, that the greater multitude of them were but corruption in their profession, though, after a sort, they also did hold it: but that euer God reserued certain of thē, who in that corruption of others, did more truly hold, that which was professed by all.

In their profession it selfe, we shall see likewise, that there was none other allowed, but only that which God himselfe prescribed; and that the better sort of them made their stand there: but that the others, led by the wisedom of flesh & bloud, had diuers additions of their owne mingled therewith; and with them accounted altogether (in a manner) as currant too, as were the other appointed by God, by the prerogatiue that themselues had in being his people. Which if wee can apply to our selues, out of it may wee learne that, which will abundantly serue, both to represse the audaciousnesse of some, in the matters that now wee speake of, and to strengthen the weakenesse of others.

3 Comming therefore to the matter it selfe, wee are first to consider of the ATitle of those Books or writings that now we set in hand withal; and then, to come to the Bookes themselues. The Title, for the most part is, The Holy Bible, or the Holy-Scriptures, containing the Old-Testament and the New: or contained in the Old-Testament and the New. Wherein wee may note, that as touching the matter which in those Bookes wee hauehave deliuered vntounto vsus, we hauehave something noted, but generally: something againe, more specially. Generally, I account that to be noted, which doth concerne the whole: more specially, that which concerneth the chiefe and principall parts thereof. As touching the whole, whereas it is the wil and pleasure of God, deliuered vntounto vsus in Bookes, or in writings (for such is the meaning of the words, Bible, and Scriptures) we are first to consider, whereupon it may seeme to be, that God would leaue vntounto vsus his will and pleasure in writing: then, whereupon it is, that these Bookes, or these writings are counted holy. That hee would leaue vntounto vsus his will and pleasure in writing, it seemeth to be, both to preuent the malice of some, and to help the infirmity of all. The malice that otherwise wee were like to finde in some, is, that diuers of those that are ill-disposed, would readily otherwise beare vsus in hand, and strongly too, both that that was the word of God which indeed is, and that that were, which is not: vnlesse we had the Booke, both our selues to shew the one; & to put them to shew the other. The common infirmity of vsus all, is such, as that though we doe meane neuer so well, yet neyther can we well get the knowledge thereof to our selues, vnlesse we had it in such sort so ready, as that now and then we might peruse it: neither could wee, in any good manner, deliuer it ouer to others, but that in going from hand to hand, it wold soon be corrupted. Which things being considered, may sufficiently teach vsus, as that it was maruellous il done of those that took frō the people the word of God, & plainly enough bewrayed themselues thereby, that they had an ill meaning in it, so was it vnaduisedly done of others also (and yet is) to hauehave the same in so litle account, as euer it hath bin the manner of the vnthankefull and carelesse world.

Holy it is in two respects: first, in it selfe; then also, towards others. In it selfe it is Holy, for that it approueth nothing that is ill, nor condemneth any thing that is good: as also it must needs be such, and can be none other, proceeding as it doth, p. 3not any thing at all from the wisedome of flesh and bloud; but altogether, & only from the wisedome of God. Towards others it is Holy likewise; chiefely, because it sanctifieth or bettereth those that are truly occupied therein: but partly also, because it shall bee so seuerely required at the last day, of those that hauehave neglected Bthe same; and now also in some measure is, in the meane season. As touching the chiefe and principall partes thereof, it is farther sayde, that those Holy Scriptures do containe the Old and New Testament: or else, that they are contained therein. In which kinde of speech, the word [Testament] doth signifie that, which we commonly call a Couenant: and wee thereupon are to consider what Couenants they are that are signified thereby; and why the one is called the Old, and the other the New. The Couenants that are signified thereby, doe in some thinges agree together, though in some others they vary likewise. They agree in this, that they both offer vntounto vsus the fauour of God, and eternal life: and we are able (accordingly in themselues, and so that there be no want in vsus) to performe the same. But in this they vary, that the one doth offer it by woorkes; and the other, by faith onelyonly. The workes that are thereunto required, are none other, but onelyonly such as make vp perfect righteousnesse; that is, not onelyonly to be freed all our life long from all manner of euill (both in word and deede, without; and in our secrets thoughts within) and euer to do all manner of good (so that whatsoeuer we bring forth by deede or word, o… whatsoeuer wee conceiue within, all to be godly) but also, euer to hauehave auoyded all euil, and euer to hauehave done all maner of good, in so great and exquisite measure, as the rule of perfect righteousnesse requireth, with a wonderfull detestation of the one, and a most absolute louelove of the other.

The faith that is required, is to put by all others, in heauen and earth, and for the whole worke of our Redemption, to rest in Iesus Christ alone: looking by his sufferings, to escape hell, and by his righteousnes to come vntounto heauen. The former of which, is tearmed the Old, because it is antiquate to vsus, in respect of any helpe that wee are able to get thereby, because wee can come nothing neere to doe the thinges that it requireth: so to giuegive vsus to vnderstand, that of it we may looke for no helpe at all, but only requiring such things at our hands (so far exceeding whatsoeuer we are able to do) that thereby it put vsus cleane out of doubt, that that way there is no good to be done: and therefore that wee leaue it or abandon it cleane, as an out-worne Garment, altogether vnable (in such respect) to bee of any vse vntounto vsus.

The latter also is tearmed the New, as succeeding in the place of the other, to supply whatsoeuer we want therein: and as in it selfe, euer able to serue our turne; so on our parts euer to be of that reckoning with vsus. VponUpon the consideratiō of both Cwhich, if any man should conceiue a farther question, whether, when as wee are not able to do whatsoeuer the Law requireth, it might be sufficient to do our best endeuour, and to get so neere it as we are able; the resolution thereof doth plainly shew it selfe to bee, both that it would not serue our turne, and that it is more also then needeth. That it would not serue our turne, may plainly appeare, for that the former of these two Couenants, doth strictly require absolute righteousnesse: and the other, nothing at al to rest on our selues, or any other, but vponupon Iesus Christ alone. So that taking neither of those courses that they prescribe, we might not look to hauehave the benefit of eyther: but bringing in a new of our owne, as we must needs graunt that GOD hath made none such with vsus (but onelyonly those two before rehearsed) so may we not looke that he shal that way saue vsus, or vouchsafe vsus that fauor of his, though otherwise he will bountifully reward whatsoeuer seruice we do to him. That it is more then needeth, also is plaine enough likewise, for that although wee cannot receiue that helpe by the former, because we cannot do the things thereby required, yet hath God so fully prouided for vsus by the latter, that therein there is no want at all, but most absolute fulnesse, to all intents and purposes whatsoeuer.

4. The Booke it selfe, so farre as we are to deale with it now, deliuereth vntounto vsus two principall Stories: One, a generall story of the whole World: the other, a p. 4Amore speciall story of the peculiar people of God. The generall story of the whole World, is deliuered vntounto vsus in the first eleauen Chapters of Genesis, and hath two principall parts: how God made all thinges at the first; and in what case they afterward stood. How God made all things at the first, is commonly called the Creation: which is set down vntounto vsus, first generally; and then more specially. Generally it is said, That in the beginning God made the Heauen and the Earth. Where we are to Genesis 1. 1.Gen 1:1note, that these things were not eternall, nor of themselues; but that they hauehave had their beginning (& the same not long since neither, to speak of, litle more then fifty sixe mens liues, as some men yet liue, allotting but one hundered yeares to euerie one) and that they are the workemanship of God the Father, the Sonne, and the Holy Ghost. More specially we hauehave diuers thinges more plainely set downe: but most of them concerning the wotke he had in hand; and yet some of them concerning the [Rest] that afterward he tooke.

Concerning the worke that he had in hand, wee hauehave set downe how rude and vnhansome it was for a time: and then, to how excellent a worke it was brought Bin the end. That it was but a rude and an vnhansome thing at the first, is set downe in this, that it is sayde; then to hauehave beene without shape and voyde, and that it Genesis 1. 2.Gen 1:2was couered with darkenesse besides. Out of which we may learne, that euen the workes of God himselfe, and such as hee meaneth afterward to bring vntounto speciall beauty, may notwithstanding for a time, be but of homely beginning: and therefore no such thing to bee of vsus eyther cleane reiected, or no more but lightly esteemed.

To how excellent a worke it was brought in the end, is declared; first, in his dealing with that whole vnhansome Masse it selfe: and then, in the creation of the particulars, that he framed out of the same. His dealing with that whole vnhansome Ibidem.Masse it selfe, was that his Spirite did spreade foorth it selfe on the same: and, as the Nature of the Worde importeth, euen as a Byrde doth spread forth, and set her selfe close on her Egges, when she is to hatch or bring foorth her yong. By which wee may gather, what it is that bringeth to proofe whatsoeuer wee hauehave, that is so farre off, and so vnlikely at the first: euen the good Spirit of God, and none other power or deuise whatsoeuer.

In the Creation of the particulars that hee framed out of the same, wee are first to consider of the thinges themselues: and then, what hee pronounceth of the Workemanshippe of them. As touching the thinges themselues, wee are to consider, not onelyonly what they are: but also, in what order it pleased him to make them. What they were, is for the most part so plainely declared in the Text it selfe, that no body can chuse but see them therein: and yet are there some others that in the Iudgement of most men belong thereunto, that cannot so easily bee founde in the Text, or (at the least) not to lye so plainly there, as do the other.

Those that are so plainly set downe in the Text it selfe, are first of all, one, that shoulde in some sort extend vntounto all, and take away one speciall blemish that was on the whole Masse before: and then all the rest, that shoulde serue to perfect the worke that was in hande. That one, that should in some sort extende vntounto all, and take away one speciall blemish that was vppon the whole Ibid 3. 5.Masse before, was the Light: so to put away the darkenesse that before couered all.

A verie good patterne that God is euer the Author of Light; and that, vntill he vouchsafe vsus the same, we are nothing but palpable darkenes: as also, a good token withal, that these dayes of the Gospel (which are so hardly censured by others) are notwithstanding the good workemanshippe of GOD, because they bring the light with them, in so plentiful measure, that euen the Aduersaries also are lightned thereby, and by this light hauehave amended some of their former errours. The residue Cthat should serue to perfect the Worke that was in hande, were, some of them, but onelyonly to distinguish or to drawe out of that whole Masse, the chiefe and principall parts of his intended worke, apart by themselues: Others again, to furnish them, so as his wisedome had determined to do.

p. 5VntoUnto the distinguishing, or drawing foorth of that whole Masse the chiefe and principall partes of his intended woorke apart by themselues, doe appertaine, that first he made that separation betwixt the Waters aboue, and the Waters beneath, Gene. 1. 6. 8.Gen 1:6Gen 1:8which we commonly call the Firmament, or the lowest Region of the Ayre; a breathing place before for such liuing creatures as he would make to enioy it: and that Ibid. 9. 10.he made the Waters beneath to withdraw themselues to the Channels and depths, that so the dry Land might appeare among them, which the Lord called the earth, and these waters themselues the Seas.

The furniture that GOD bestowed on these, was first, of such thinges as had no sence: and then after, of such as had. Of those that had no sense, first, Ibib. 11. 13.hee cloathed the Earth with Grasse, Hearbes, and Trees: and then both adorned the Sky aboue, with those two greater lightes, the Sunne and the Moone (where 14. 19.we hauehave it giuen in withall, that hee made also the Starres.) Of those Creatures of his that had sense, first hee furnished the Waters with Fish and Foule, and all the other Creatures thereunto appertaining, blessing them also vntounto increase or multiplication: 20. 23.and then the Earth, not onelyonly with Beasts and Wormes of all sorts according 24. 31.to their kind; but also with Man.

Those others (that in the iudgement of most Men) belong thereunto, and yet are not so easily found in the Text, or at least not so plainely, are all those spirituall Creatures that otherwise wee read of, Angels and Diuels; both which are commonly thought to be of this Creation, or part of those Creatures that appertaine vntounto the workemanshippe of this World: the former of them, to hauehave beene made then such as they are yet; the latter of them to hauehave beene made good at the first, but that then they quickely fell, and so became such as they are. But seeing that neyther heere, nor any where else (but as some men doe thinke they may gather) the Scripture doth not set them downe to bee of this Creation, and maketh at all no mention of them in all this story; therefore as it is needlesse for vsus to inquire farther, so it were, so much the worse so to determine, when as wee see it is more than needeth, and that we hauehave no warrant for it: and much safer to leaue it at large (as the Text it selfe doth) contenting our selues (for those matters) only with this, that they are the Creatures of God, not curiously searching when it pleased him to make them.

It is (wee knowe) but of a small time to speake of, not sixe thousand yeares Dsince this World beganne, neyther is it of so great a compasse but that the Sunne compasseth, not onelyonly the Earth, but one halfe of the higher Orbes likewise, in foure and twenty houres, and a Man (for the quantity or greatnesse of it, if otherwise hee might hauehave conuenient, safe, and ready passage) might on foote trauaile round about the whole Earth in lesse then three yeeres. Beyond all which time, and without all which spaces, as wee knowe that GOD hath beene for euer, so it may bee, that he hath had, and yet hath, many other workes in hand besides this.

Wherein, although the most part goe with Saint Augustine, to allot Aungels De Ci…i…. lib. 11. Cap. 5. 6. & 7. To. 9. in Tit. 1.Titus 1to be a part of the Creation of this World; yet Saint Hierom before, and others with him, doe rather allot them to a former time; and therein hauehave, for any thing that I can see to the contrary, the better part, and more agreeable (al things considered) to the Text it selfe. But because in this World onelyonly, GOD hath opened himselfe vntounto vsus, and in none other; therefore, howsoeuer that hee according to his incomprehensible Maiesty, may well hauehave many woorkes besides this, both else-where, and before, and after; yet are wee to holde our selues content with this, and therein to learne to know the Maker of it, and not to suffer our conceits to wander further; as also wee neede not, because hee hath sufficiently opened himselfe in this, and not in any other to vsus.

In the order that it pleased him to obserue in the making of them, we hauehave diuers thinges to bee considered: some of them concerning those workes of his, (as wee may take them) all together; others, as they are to be considered seuerally, or taken asunder.

p. 6As we may take them altogether, wee are to note, that all thinges were made first to the vse of Man: and that they were all made likewise before that Man himselfe was made. Beeing all made to the vse of Man, we may see therein, both the great goodnesse of God towards vsus, and both how carefully and how confidently we ought to serue him, that hath made those thinges for vsus, and so backed vsus with them in al his seruice.

In that they were made before Man, wee may see a perpetuall patterne of his prouidence therein, that hee neuer bringeth any into the Worlde, but that first hee ordaineth thinges needfull for them, for the time that they shall bee there: euen as Milke in the Mothers breast for the Childe to sucke, before that euer the Childe bee borne to sucke the same. A very good patterne, alwaies to hauehave before Eour eyes, against that distrust that commonly haunteth the nature of man in those matters.

As they are to be considered seuerally; we are first to consider of those creatures that were made before: and then of Man. In those Creatures that were made before, we are to note, both that all of them are set downe to be made by the power of the word of GOD: and that there was both day and night, before there was any Sunne at al. In that these thinges were made by the power of his Word, wee Gene. 1. 3. 6. 9. 11. 14. 20. 24. 26. Ibid. 3. 14.Gen 1:3Gen 1:6Gen 1:9Gen 1:11Gen 1:14Gen 1:20Gen 1:24Gen 1:26see not onelyonly of what power himselfe is: but also that his Word (whereby hee made all) may well bee a sufficient meane of our Redemption, without any other mixture on earth whatsoeuer.

In that there was day, before there was any Sunne (though since wee see, that when the Sunne is with vsus, then it is day, and when it is departed, then it is night, and so might thinke that the presence of the Sunne is absolutely needfull to hauehave any day:) yet thereby may we learne, that although it pleaseth God ordinarilie to worke by such meanes; yet can he do otherwise so oft as he list, as in these hee hath left a patterne vntounto vsus.

5. In Man we hauehave many thinges to bee considered, as touching the order of Ahis Creation, that as hee was ordained to bee (next vnderunder GOD) the Head of all the rest, so might we hauehave the workemanship of him more carefully set downe vntounto vsus; and first, how God made him; then, how he dealt with him when he was made. How GOD made him, to the end that wee may the better finde out, wee are to consider, that whereas hee made them both Male and Female, some thinges there are, that concerne them both together: some others againe, that concerne either of them apart by themselues.

Those thinges that concerne them both together, doe first lye in that part of the Storie, that sheweth, how the God-head, or the Persons in Trinity, did Gene. 1. 26.Gen 1:26first expresse or vtter their purpose therein, before that euer hee did set in hand to make him: then also, in another place that afterward followeth. Out of the former we may easily gather, that he was like to be a Creature of speciall importance; both for that it pleased GOD, so to aduise himselfe therein; and especially, for that hee should bee such an one, as it pleased him before-hand to shewe that hee should. For in that hee will shew himselfe, but to be aduised therein, needes must it import a matter of some speciall importance that thereuppon should bee done: as we see it is the manner of men, howsoeuer they will slightly and presently dispatch their common affaires; yet if any matter doe come of greater moment, then will they more specially enter into some set aduisement of it. Not that God needeth so to call his wittes together (hauing his wisedome euer present with him, and the depth of all thinges euer open before his owne eyes) but that thereby he would teach vsus to consider, of how excellent a woorkemanshippe hee meant to hauehave him.

What before hand hee shewed hee should bee, dooth sufficiently appeare in these two pointes; that both himselfe should bee endewed with such graces within, and hauehave such power ouer all the Creatures of GOD besides, both in the Sea and p. 7Land, that therein he should be a right Image of God, and euer represent his person on earth.

The latter of them is, that afterward it is saide; that though they were both of them naked, yet were they not ashamed: an euident token, that the workemanship Genesis 2. 25.Gen 2:25of God is good in it selfe, but that by sin, it is since defiled in vsus. And though nowe we cannot see (in this corruptible estate that since we are in) how excellent a Creature then we were made (no more then in the Dust and rubbish of some excellent building, what was the building it selfe before) because now wee are to beare the Image of the earthly: yet, no doubt, the woorkemanship was then of some wonderfull beauty, (farre passing all that we are able to thinke and conceiue) when as both that wonderfull and glorious God-head, would shewe himselfe to take such aduice therein, and before-hand gaue it so honourable a Title, that it should be like to himselfe; and they both likewise found no deformity at all in themselues, when as wee (if there be any shame fastnesse in vsus) are full ill ashamed now, not onelyonly of the foulest partes of vsus, but of others also lesse stained then those, euen before the neerest friendes that wee hauehave, and though there be some speciall cause to vncouer the same, vnlesse it bee some vrgent necessity that enforce vsus vntounto it. Of which beauty of ours then, if wee would gladly hauehave some such little tast as heere wee are able, wee are to take heede, that from our selues now, wee doe not seeke to gather, what that woorkemanship of God should bee: but that from his vnsearchable wisedome and goodnesse, wee search to finde out, what it is likely our selues were then; how wise, how holy, how free, how mighty, how comely, how rich, how glorious withall.

6 Those others that concerne either of them apart by themselues, do some of Athem appertaine vntounto the Creation of the Man: & others, vntounto the Creation of the Woman: VntoUnto the Creation of the Man it appertaineth to consider; first, of the Bmaking of his Body: and then, how hee was a little while after indewed likewise with a liuing Soule. Concerning his body, wee are to note, first, of how meane a peece of stuffe that same was raised, or how homely a beginning it had: and then, to what a peece of excellent workemanship it was afterward framed. His homely beginning appeareth in this, that his body was made of the Dust or slime of the Genesis 2. 7.Gen 2:7Earth: on our part, a good preseruatiue against pride, if the matter bee well considered; on Gods part, that he is able, of small beginnings to accomplish his greater purposes. To what a peece of excellent workemanshippe it was afterward framed, will indeede most fully appeare, when the Soule is vnited vntounto his body. But yet notwithstanding, if we looke no further but onelyonly vntounto the Body it selfe before the Soule was breathed into it, euen therein also it may plainely appeare, that it was brought to an excellent woorke, and that partly if wee doe behold but that which may bee seene with the eye; but especially if wee goe somewhat further, to that which representeth it selfe to our vnderstanding. As touching that which may bee seene with the eye, wee are to know, that since the fall wee are not able so well to behold the excellency of it, partly for some deformity that is fallen to the Body it selfe; and partly by a corrupt disposition in our selues likewise. The deformity that since is fallen to the Body it selfe, is part of it but peculiar to some: but part of it againe common to al.

That which is but peculiar to some, are all those imperfections or wants, or when any thing is too much or too little, as somtimes we see in diuers of vsus. That which is cōmon to al, is partly our whole nakednesse generally (some few parts only excepted) but especially, our secrets, or priuy parts. That corrupt disposition that is in vsus, is fleshly concupisence: whereby it commeth to passe, that beeing so far stained with sinne as now it is, our eye can no sooner light on the nakednesse of any (especially on those partes aforesaid) but that by and by it turneth it selfe aside, as from some vncleannesse that much offendeth the fight thereof. So that in the estate that now we are in since the fall, we may not looke to finde how beautifull workemanship the body was of, so far as might bee seene with the eye: much lesse, so farre as p. 8then it might represent it selfe to our vnderstanding, for that now the same is much darkened in vsus, and nothing able to finde out many of those thinges that therein were to be found. But yet that it was of very great beauty may sufficiently appeare, principally in the thing it selfe, as yet it standeth: but partly also, euen in that corrupt disposition of ours likewise, that euen nowe was noted so much to hinder vsus. For as touching the thing it selfe, as yet it standeth, although in the Bodies of dyuers, Cwee see sometimes something too much, and more often of the two, some thing too little: yet are those but the Badges of sinne, and but very few in respect of the rest; and all the residue doe yet resemble the workemanshippe thereof to hauehave beene of great wonder indeede, whether wee respect the beauty or feature of eueryevery member, or part in it selfe, or the apt distinguishing or knitting of them altogether, in so wonderfull good proportion and beauty. And as for that corrupt disposition of ours, of what force soeuer we finde it to bee, to make either Sex to delight in the other, and in the sight of the bodyes of those whom so they doe louelove: of the like, and greater, may we probably thinke would bee that holy and chast louelove, that GOD at the first did giuegive vntounto them the one towardes the other, in the whole and in eueryevery part, to admire the wonderfull art of the Maker. That the force of this stained louelove that nowe wee hauehave, is to such purpose great, and maketh vsus to finde great workemanshippe euen in the Body; it appeareth, not onelyonly in that good liking that in such case we hauehave of the Body it selfe: but in this likewise, that such as hauehave skill rightly to resemble whatsoeuer proportions or shapes they doe conceiue, doe not lightly finde any thing that for woorkemanshippe, or good proportion and beauty, dooth generally delight the beholders more, then the resemblance of it, though left more open vntounto the eye, then the bounds of modesty may well allow.

And although, if the worke-man hath gone too farre therein, then they are but the lighter and looser sort, that doe take such pleasure in it: yet both so long as the boundes of modesty are duely obserued, good workemanshippe is then delightfull to all; and that staine of louelove that nowe is in vsus, cannot make vsus more to like now of that which exceedeth, then the power and force of that holy louelove that then was in vsus, could make vsus to like of the thing it selfe then; both in respect of the worke it selfe, and in respect of him that made it. But if wee goe further, to that which may come within the reach of our vnderstanding, then doe wee see, (though nothing so cleerely as wee might before) that such is the power and needful vse of eueryevery part, and of altogether, and so wonderfull aptly framed thereunto, that many that were but natural men, could no sooner enter into the cōsideration of it, but that they found themselues ouer-matched in the depth of wisedome, power, and goodnesse, that they saw to shew forth themselues in the least of them all.

When the Soule was vnited vntounto it, then was it more fully seene, what was the workemanshippe of it. For then could the eye see; the eare, heare; the tongue, frame it selfe vntounto speach; and eueryevery part and member thereof, doe the proper worke thereunto appertaining. VVhere we may note by the way, that therein we Dhauehave a right patterne of the difference or oddes that wee finde betwixt the Naturall, and Regenerate man, in such thinges as belong to the Kingdome of God: for though (otherwise) they bee learned and wise, and so might seeme to hauehave a great in-sight thereby in matters that doe belong to the kingdome of GOD; yet so long as they be but Naturall men, as the eye of Adam did not see, nor his eare heare, vntill he had a liuing soule breathed into him; so these also, hauehave no iudgement at all in matters of Religion, to approoue or like of that which is sound, vntill they bee regenerate or borne againe the Children of God, or (which is all one) become a new Creature in Iesus Christ.

And from this difference it is, that when at any time the word of GOD is offered indifferently vntounto all, some there bee, that hauehave no feeling thereof, and others, that like thereof maruellous well: the one sort hauing but such eyes and eares yet, as can neyther see nor heare, in those matters; the others, by that latter byrth of theirs, hauing them so inabled to such a purpose, as that therein they are p. 9able to deale with a speciall feeling vntounto themselues, and a singular comfort out of the same.

As touching the Soule it selfe, we are to note two principall matters: the former of them, whence it is; the other, the nature or excellency of it. Whence it is, wee are so much the rather to note, because diuers, by such likelihoodes as they hauehave conceiued, hauehave taken the Soule to bee nothing else in effect, but onelyonly some elementary concretion, and so consequently, both to followe the temperature of the Gene. 2. 7.Gen 2:7body, and to bee but Mortal also: Whereas notwithstanding, not onelyonly this Text doth plainely say; that God breathed into him the breath of life, and that so he was a liuing Soule (and so doth shew it to be another thing, then any way arising out of the Body; and that another gift of God) but euen the wiser sort of the World likewise, would neuer yeeld to thinke so grossely of it. And although (because it may seeme to follow the temperature of the Body) it was so much the rather thought with diuers of them, that it must bee of that Nature also, (deceiuing themselues with a false principle;) yet heerein may wee see, that it was not raised out of the Earth as was his Body, nor out of any other Element whatsoeuer, but that it came immediatly of God: and therefore neither may it so properly bee saide to follow, (though the experience that we hauehave, may seeme that way much to incline) but rather to vse, as it thinketh good, such temperature as the body hath; and that well, if the Soule be good; otherwise worse, if the Soule be ill.

As also we are taught by experience it selfe (if wee be able rightly to take it) that whatsoeuer temperature the Body be of, or as we vse most commonly to speake, of whatsoeuer complexion it bee, it may be vsed eyther well or ill: as Choller, Eto a godly zeale; and Flegme, to a good moderation withall (and so of the rest) if the Soule be good; but otherwise, the one to vnbridled passions and anger; the other, to slothfulnesse (and so of the rest) if the Soule bee ill. Much like as a Man in a fray, or a Worke-man in following his businesse, is sometimes driuen, the one to such Weapon, the other to such Instrument, not as either of them would fainest hauehave, or at that time were meetest for them, but such as then they hauehave, or any way can get howsoeuer: and yet in neither may bee saide to follow, though it bee such as best he liketh, but rather to vse that which he getteth.

The nature or excellency of it, wee hauehave likewise set downe in two speciall points: First, because immediatly it came by the breathing on of GOD; then also of the effectes, because that by and by that Body did so become a liuing Man.

For comming from GOD, and in such sort as it did, it must needes bee of speciall price: and by and by quickning the whole Body, and taking place therein (as a Prince in his Kingdome) in the whole, and in eueryevery part thereof, and therein both working and ruling so woonderfully as it dooth, there may bee no question with any, but that it is of wonderfull excellency, and that much greater, than our selues that hauehave it, are thereby able for to conceiue. Insomuch, that it is lesse maruaile, that diuers of the wiser sort of the World hauehave accounted Man, consisting now of Body and Soule (yet after the fal, when both these were much defaced, and seeing no more then they did neither) to be no lesse then a litle world: and certaine withal, that much rather they would hauehave made that reckoning of him, if they had had a farther light of the word of God, and might hauehave seene him (with former eyes) as he was at the first.

7. In the special discourse of the Creation of the Woman, wee are to consider, Anot onelyonly in what manner shee was made: but also, of a certaine Mysterie that therein is further deliuered vntounto vsus. VntoUnto the manner of her Creation it dooth appertaine, first to consider of some thinges that went before, concerning the same: and then, to come to the thing it selfe. Those thinges that went before concerning the same, are some of them ascribed to GOD himselfe: and some vntounto Man. VntoUnto God are ascribed these two:

p. 10First, that he saide, That it was not good that Man should be alone: then, that hee added thereunto, That he would make him an helpe meete for him, or such another as himselfe. In that he sayde, That it was not good that Man should be alone, we are to gather, both out of the consideration of the wisedome of him that spake it, and of Bthe time when it was spoken, that though it please God sometime to giuegive that speciall guift (at least for a time) to liue single, and yet therein not to burne: yet houldingly or generally, it is not good for vsus to liue vnmarried. For, if God in his wisedome did see that it was not good, needs must it be but folly in man, to thinke otherwise of it: and if it were not good then (before sinne did enter in vponupon vsus) needs must it be, in that respect, so much the more needfull now. So that out of this onelyonly place, though there were no other Scripture besides, yet might wee indifferent plainly see, how vnaduised a course it is, not onelyonly to forsweare marriage (as it was the manner of our Cleargy of late to doo) but also, so much to abstaine from marriage, vnlesse there be some speciall and vrgent cause, as it is the manner of most of those, that finde no necessity in themselues to marry. For though they neede not, and in such case may vse their liberty, as themselues did thinke good; yet they must take heede, that they do not abuse it neyther: and, when God hath saide, That it is not good to be alone, let them take heede that they play not the fooles, to liue vnmarryed.

In that he sayd, He would make him an help like to himselfe, we may note likewise, not onelyonly what benefit there was therein at the first, as God did then ordaine the same; and whereunto Wiues should now also endeuour to frame themselues; that is, to be good helpes to their Husbands: but also, so farre as it pleaseth God, yet to vouchsafe vsus the benefit of his ordinance (if we betake our selues thereunto, as we ought to do) so farre do we defraud our selues of that needefull helpe, if (without some speciall good cause) we enforce our selues to liue vnmarried. And that among those that at any time marry, such reckoning should be made the one of the other, as that each of them should euer be (as it were) another selfe to each other.

Those that are ascribed to Man, may be two likewise: And yet it is not to be denyed, but that the former of them is by diuers (and lyeth fayre for it) otherwise taken. The former of them, is in such sort placed in the Originall, that as the forepart of the sentence is plainly atributed to him, so may the latter part also: & yet is it no great matter in effect neither, though it likewise be attributed to God. But beeing attributed to man, the former of them is, that hauing al those creatures of God before him, to giuegive them their names, so (as it were) to set his marke or burne vppon them, he found none of them all meete for himselfe, to such a purpose. The latter, Cthat his words after seeme to import (in that he maketh so speciall a difference betwixt those two times, when now he found none, and afterward when one was presented vntounto him: for so the words in the Hebrew import) that hee had some desire himselfe vntounto it.

If among all those creatures that were brought before him, he found none meet to be ioyned with him, as it is cleane against kinde, that any should bee so beastlie since (and that is a matter so plaine in itselfe, that all do willingly yeelde vntounto it:) so is it against the dignity of our Creation likewise, that we should make the similitude of them, or of any thing els (being therein but our owne creatures) so farre aboue vsus, as that we hauehave done worship vntounto them. If hee had some desire before, to hauehave such a yoke-fellow ioyned vntounto him, he being in estate of innocency; then out of it we may gather, that marriage by Nature, and Gods holy ordinance, is so holy in it selfe, that there may bee inclination thereunto, altogether without any staine of sinne.

Now we come to the thing it selfe, to see how the Woman was first created, and there hauehave we more specially to cōsider, first of the matter of which it pleased God to make hir: & then, in vvhat sort he made hir therof. In the matter vvherof he made her, vve are to consider, first, vvhat it vvas: and then, hovv it pleased God to take it. It vvas a rib out of Adams side, so to occasion their mutuall louelove to bee so much the greater. It pleased God in such sort to take it, as neyther might bee any payne p. 11vntounto him at that present, neyther yet any want for the time to come: and therefore did he cast him into an heauy sleepe while hee tooke it out; and filled vp the place againe whence it was taken. In what sort he made her thereof, doth occasion vsus to consider of some thinges on the part of God: and some others on Adams also. On Gods behalfe, we are to consider; first, how he he made her a woman: & then, how he made her his. He made her a Woman, by framing that matter in such sort, vntounto Ibid 22.the vse for which he ordained it, (as that the word importeth) as it were a building of her; so to signifie, that he vsed such workemanship in the making of her, as best might frame her to bee a Yoake-fellow meetest for him. He made her his, by making deliuery of her vntounto him when he had made her: an euident token, that marriage by the first institution, is no way stained with any vncleannesse, when as God himselfe doth so ioyne them together; and that such as will looke to finde a blessing in their marriage, had need to reserue themselues onelyonly to such, as it shal please God to bestow vponupon them, or whom they may account themselues to hauehave taken, Deuen as it were of his owne deliuery. On Adams part wee are to consider (for the euidency of that worke of God towardes him) how readily, and without any questioning at all, as if it were written in his heart before (as indeede it appeareth that so it was) hauing found none a little before, among all those Creatures of God that he could like of, now on the suddaine hath espyed, that in her so soone as euer she is brought vntounto him, that he acknowledgeth her to be such, as with whom he may, and ought to bee most inmost of all: and for that mutuall society of theirs, that it should be no breach of duty, nor against kinde, to leaue or breake off from the neerest societies that are (euen of Father and Mother) to keep to his Wife. That speciall Mystery, that in this Creation of the Woman is deliuered vntounto vsus, is concerning the Church, and resteth in two principall pointes: one, who they are that may bee accounted to be of the same; the other, of what hope they may bee towardes God in Iesus Christ.

Who they are that may account themselues of this company, may soone appear, if by the description of the one, we can frame our iudgement of the other: that is, none other, but such as are raised out of the opened side of Iesus Christ, being cast in a sleepe by his death; or such as rest in him alone, for the whole woorke of theyr Redemption. What hope they may hauehave towardes God in Christ is euident also, if as Adam then acknowledged Eue, so Christ likewise shall then acknowledge those that in such sort are brought vntounto him, to be so neere and deere vntounto him.

8 How he dealt with Man when thus he had made him, whosoeuer would find, Ahe had neede first to consider how wealthily and richly hee placed him: and then, what charge hee gaue vntounto him. How wealthy and richly it pleased God to place him, will best appeare, if we consider first of the place that God prouided for him; and then accordingly, how God did place him in it. What the place was that God prouided for him will best appeare, if first we consider of the scite of it; and then how the same was furnished for him. As touching the scite of it, though it bee by Moses described, yet it is not so fully agreed on by the learned that hauehave written thereon, but that as yet some question remaineth, both of the place where it should bee, and of the boundes and limits of it, when once they are agreed on the place. But this is certaine, that it was in Heden, a fruitfull and a pleasant Countrey, and Bon the East part of it: and by the description that Moses vseth, about that place Gene. 2. 8. 14.Gen 2:8Gen 2:14where Babylon was afterward built, or somewhat beyond; and was very well watered, which in those hotter Countries is of speciall importaunce. But as touching the furniture of it, the Text is plaine, that God had prepared therein whatsoeuer Plants and Trees were meete for sustenance, & most delightfull to the eye besides; and that in that respect it was called a Garden: and that he had therein two speciall trees besides, one of which, was the Tree of Life, in the middest of the Garden; the other, the Tree of Knowledge of good and euill. Which place beeing in this sort prouided, then hauing made him, it pleased him likewise to place him in it: that so he might be possessed of that goodnesse of God tovvardes him, and in the dayly p. 12fruition of it, the more to his comfort behold the same. In the charge that nowe he gaue him withall, we are to consider, first what the charge it selfe was; and then Gen. 2. 15. 17.Gen 2:15Gen 2:17what we are to gather out of the same. In the charge it selfe we are likewise to consider, in what poynts it resteth, and of what nature it is, for one other matter of speciall importance. The pointes wherein it resteth are two: the one as touching the whole grounde it selfe; the other, as touching one Tree therein. As touching the whole ground it selfe, he was willed to imploy himselfe about it, to dresse it as need should require, and to keepe it (belike) in such order as now it was deliuered vntounto him. That which concerned one Tree therein, was, that which was giuen about the Tree of knowledge of good and ill: which in effect was this, That hauing liberty to eat or feed where they would besides, and especially of the Tree of Life, they might in no wise eat of that other that was forbidden; being giuen to vnderstand withall, that whensoeuer they should eat of it, then should they certainly die. Of what nature this charge of theirs was, for one other matter of speciall importance, is to be considered also: namely, that in those two pointes of their charge, God did not so tie them vntounto him, that they could not fall away from him; but onelyonly let them vnderstand wherein they might please him, and what seruice he required of them: otherwise leauing them at their owne free liberty, to chuse them whether they would doe it or not. As also it had left them lesse oportunity, to hauehave shewed their obedience towards him, if they had beene made so fast vntounto him, that they could not hauehave turned aside though they woulde. Those thinges that we are to gather out of the same, doe partly respect God himselfe, but most of all Man. Those that respect God himselfe, are especially two: one, that he had done maruelous much for man; the other, that notwithstanding, he requireth but a small peece of seruice of him. That he Chad done meruelous much for man, appeareth not only in his Creatiō of late, in that he made him so excellent a creature in himselfe, and besides that (vnderunder him) the head of all the rest; but also, in this his late placing him in so notable a vein, so richly furnished with all things needfull, and so full of delectation besides. That notwithstanding it was but a small peece of seruice that he required of him, will better appeare, if we do consider of those braunches of it apart by themselues: and first, of dressing and keeping the Garden; and then, of forbearing of that one Tree that was forbidden. For as touching the dressing and keeping of the Garden, being such as then it was when God had new made it, no doubt the labour must needes bee but small, and was rather an occasion giuen him to go about it, that in the whole and in eueryevery part of it he might (to his singular cōfort) behold the exceeding great goodnes of God towards him, than to be accounted (as labours go now) a labour indeed. For who woulde not of himselfe be desirous of so pleasaunt a place as it, and though it were a great deale meaner, desire to hauehave the fruition of the whole and of eueryevery part (and glad he might obtaine that fauour) notwithstanding the labour that the place would require to keepe it in order? As touching the Tree that was forbidden, although their liberty was therein so farre restrayned, yet was that no burthen vntounto them, but so easie and light, that without any paine they might hauehave born it, though (for those twoe persons) they had not had the tenth part of that prouision, that otherwise he had laide open vntounto them, euen rounde about them, which way soeuer they turned themselues. Being therefore so good vntounto them, and yet requiring so small seruice of them, it might well teach many of vsus, not to exact so much as wee do, at the hands of those to whome we hauehave done some little pleasure. Those things that respect man, are first as touching them both together: and then, as touching either of them apart by themselues. As touching both together, we may note, that when God was purposed to appoint them some spirituall seruice, which was to forbeare the forbidden Tree, then did he first enioyne vntounto them some bodily labour: so (belike) the better to preserue them from transgressing the other. A good argument vntounto vsus, that if in the wisedome and goodnesse of God, that bodily exercise were needfull for them, to preserue them from sinne, before that sinne had yet made any entraunce vntounto them, then is it much more needfull for vsus, after that once sinne hath gotten such hold of vsus as nowe it hath; and withall, that such as liue most idlely, p. 13or do most of all sequester themselues from all needfull and honest labour, those Dare by all likely-hood most subiect to sinne; and how faire a shew soeuer they may outwardly beare, yet notwithstanding, of all others the fowlest within. If we come to either of them apart by themselues, then are we first to begin with this bodily exercise that it pleased him to enioyne vntounto them, and out of it to gather two speciall lessons; One, that if that bodily exercise or labour (such as it was) was enioyned to them, then when as neither they stood in any neede for their bodily sustenance (for themselues or others) nor in any danger of sicknesse, which as yet was not; then is it much more needfull for vsus now, when as necessity vrgeth vsus thereunto, so much as it doeth, either for the needefull sustenaunce of our selues or others, or else for the health of our own bodies. The other, that if God in Paradice would not hauehave things in so perfect order in eueryevery point, to those also that had yet neuer sinned, but that therein there should be some vse of their owne industrie too; then is it not to be expected, that there can be any such estate in the world now, that will not need some speciall care to mantaine the same, euen to the godliest men that are. In the other, we are to note somewhat, not only in the prohibition it selfe, but also in such things as go therewithall. In the prohibition it selfe, we are to note, that it is our seruice to God, to forbeare such things as hee forbiddeth; and that as vntounto them he forbad but the vse of one Tree onelyonly, and gaue them free liberty ouer all the rest; euen so, now dealeth he with vsus also, leauing vntounto vsus so great plenty of all things needfull in all kindes whatsoeuer, that we neede not to account our selues streightened in any thing that is forbidden vntounto vsus, but that the corruption of our nature doeth rather incline to that which is forbidden (though it be woorse) than to those things that are left vntounto vsus, be they neuer so good. Those other things that go therewithall, are diuers: some of them nearer, but one that lyeth somewhat farther off. Those which are nearer, are two; the name of the Tree that was forbidden, and the interpretation of it. By name it was called the Tree of knowledge of good and euill: a daungerous name to allure them vntounto it, but that there was prouision made in the interpretation of it, to preserue from the daunger of it. The interpretation of it, was such, as might plainly shew in what sense it was so called: namely, that if they transgressed, thē should they know by their misery then, how blessed or happy they were before. And this place may be a patern vntounto vsus, to teach vsus what to look for in al the residue of the scriptures besides; namly, that as somwhere there are things darkly set down, Eto exercise the depth of our wittes therein, and to be a iust offense to those that are carelesse of holy things; so are they else-where made so plain likewise, that the simpler sort may well vnderstand, & all that be careful may be safe enough from all danger of being intangled therein. That one that lyeth somewhat farther off, is the consideration of the Tree of Life: which being the Sacrament of their happy estate by that their Creation, and placed in the middest of the Garden, might very well hauehave beene a good stay vntounto them so to hauehave continued. For in that it was the Sacrament of their happy estate, as they had a feeling of the same within: so was this from God himselfe, an vndoubted testimony of it without. And being in the midst of the Garden, it must needes be much in their eies, which way soeuer they turned themselues, and so more meete to holde them in a speciall good liking of their present estate, to be thankfull to God for the same: yeelding vsus also a profitable lesson, how much to esteeme not only of our blessed estate in Christ; but also, both of Christ himselfe (by whome we hauehave it) and of such Sacraments as he hath left vntounto vsus, euer to hauehave them our chiefest delightes, euen in the middest of all our Gardens of ioy and comfort.

9 What it pleased him to pronounce of the workman-ship of these when he had Amade them, wee hauehave deliuered vntounto vsus; first, particuarly of most of them apart by themselues: and then, generally of all together. Particulerly apart by themselues, it is first pronounced of that one, that serued to take away one speciall blemmish that was on the whole Masse before: and then, on most of the residue, that serued to the perfecting of the worke that was in hand. In that it was pronounced of that one p. 14that serued to take away a speciall blemmish that was on the whole Masse before, Genesis 1, 4.Gen 1:4(namely the Light) we may note, that it was not good to be in darkenesse; and so consequently, that it is a thing vnnaturall, that diuers doe so much louelove darknes as they doe in most of their waies; Then also, that the inward Light of the trueth is a treasure of great importance, and the ignorance of it maruailous euill. Among those that serued to the perfecting of the woorke that was in hand (being omitted in the second dayes woorke, which was the seperation of the Waters that were aboue, from the Waters that were beneath by the Firmament set betwixt them) it is next of Gen. 1, 10.Gen 1:10all spoken of the diuision of the Waters that were beneath, from the dry Land, so making therby the Sea and the Waters on the one side, and the Earth on the other, Bto appeare and be apart by themselues: and then of the furniture of them. In that it is spoken of that diuision of the Waters and Earth, we are to note, not onelyonly that which ariseth vntounto vsus, by dayly experience of the benifits that redound vntounto vsus out Ibid. 12, 25.of them both, and therein much more then wee can perceiue; but also that those bounds which are set vntounto them are clearly the best, and therefore not to be wished of any that there were Land where it is Sea, or that it were Sea where it is Land. In that it is spoken of the Furniture of them; first of those things that hauehave no sense, both belowe and aboue, and then of those that hauehave, both of the Sea and of the Earth, wee are to note, that euen from the highest vntounto the lowest, and from the greatest vntounto the least, they are all to good vse, and not one of them all to be despised, or had in any other account. When it is spoken generally of all together, it is not onelyonly saide, that he did see those things to be good: but also, both that he viewed and considered of them, that all was maruellous good. Out of which, we are so much the more to settle that resolution in our selues of all the works of God together, both for the whole and for eueryevery part of them: as wee see that it is of speciall great force to such a purpose, that his wisedome vppon that viewe, should so giuegive foorth his iudgement of them.

10 In the [Rest] that afterward hee took, we hauehave no more set downe vntounto vsus, but only that when in the sixe dayes before he had finished his worke, then the seauenth Ahe rested from all his labor: and withall, that he blessed the seauenth day and hallowed it: In that he did not rest vntill he had made an end of his worke, we are to note, both that himselfe will not giuegive ouer vntill he hauehave finished whatsoeuer he taketh in hand; and that we also are first to labour, and to do whatsoeuer buisinesse we hauehave to do here, before that euer we giuegive our selues to our rest or look to enioy that promised rest in the kingdome of God. Again, that such as would find in themselues, that they are the children or of-spring of God, had need to finde euen this property in them likewise; or otherwise, to doubt that they are a restles generation, of some stock farre baser then that which now wee speak of. In that he blessed and hallowed that day of his [Rest,] wee are first occasioned to gather what manner of blessing it is that was laid vp therein, namely, of holines, because they are so coupled together: then also raised to good assurance to meete with that blessing, if wee be carefull rightly to keepe the seauenth daies [Rest].