Mahomet himselfe did dreame hee saw God in a vision so bigge as the Papists haue made Christ Let them neuer flee to Gods omnipotencie to maintaine their I doll vpon the Altar for it contradicts the very nature of a created bodie to be in two or many places at once or extended further then the nature of the creature will beare if Christ had in his body all the 4 elements wholly it could not be extended to fill the third heauen and the earth at once for they are all formally extended to their perfection by God and can fill no greater a place then is vnder the highest heauen Christ therefore hauing but a little part of all these in his body it were beyond a miracle to extend that little further then the whole Againe Christ hauing a glorified body it must not loose proportion now the extension of any one member more then is fit makes a deformitie Theresore the bodie of Christ loosing none of the perfections of nature and receiuing greater perfections of glory must be contained in the third heaven in such a length breadth and thicknesse as is fit for a body So that it neither stands with the power or the wisedome of God to worke such a miracle as the Papists obtrude vpon the world Q. But how can we attribute power to God who is pure act A. It cannot be giuen to God in respect of himselfe but onely of the creatures which may feele his worke which they never felt before The fire alwayes burneth in it selfe yet in regard of this or that combustible matter it is in power to burne that is the matter is in power to feele the act of the fire So God ever acteth or worketh in himselfe Ioh. 5.17 But the creature doth not ever feele it Psal 139.16 All things are said to be done of God long before the creature feeles his worke Hence creation as an action is eternall as a passion in time Gen. 1.1 In the beginning God created the heauen and the earth In regard of heauen and earth creation hath a beginning but in regard of God it hath none Time is the companion of creatures not of the Creator Q. What further appeareth from his omnipotencie and efficiencie together A. His decree which is a definitiue sentence concerning the effecting of all things by his mightie power according to the counsell of his will Whatsoeuer God doth in his efficiency and can doe by his omnipotencie that he decreeth I doe not simply say what he can doe he decreeth for the decree is onely of things to be done his omnipotencie of things to be done or not to be done but thus I reason What he doth that he can doe and what he can doe and doth that he decreeth to be done Ephe. 1.11 According to the purpose of him that worketh all things after the counsell of his will Efficiencie and omnipotencie manifest the decree but it is before them both and a cause of them So that there is nothing either in creation or providence whereof the decree of God is not some wayes a cause yet must we not so much stand poring vpon the decree of God as runne presently to that place in Gods providence which will cleare manifest vnto vs that Gods decree is without all fault The decree of Adams fall went before that part of Gods providence which did gouerne his fall and as providence workes it so God decreed to haue it wrought Q. What attributes appeare by the manifestation of his decree A. Constancie truth and fidelitie for the decree must bee most constant true and faithfull Isa 14.24 As I haue purposed it shall come to passe and what I haue consulted shall stand Vers 27. The Lord hath determined who shall disanull it his hand is stretched out and who shall turne it away Rom. 9.19 Q. What is his constancie in decreeing A. Whereby his decree remaineth constant and vnchangeable Mal. 3.6 I am the Lord which change not and yee sonnes of Iacob are not consumed Isa 46.10 My counsell shall stand and I will doe all my pleasure Rom. 11.29 Heb. 6.17.18 Q. What is his truth A. Whereby he deliuereth nothing but that which he decreeth Truth is properly to pronounce as the thing is but the thing is ever as God pronounceth it to be You stand before me therefore I see you is a good consequence with man but the cleane contrary is true with God God seeth you therefore you stand there For truth is in God before it be in the things and in the things before it can be in me The truth therefore of Gods definitiue sentence is before the existence of any creature or action It is not true that the prescience of God follows the thing done or to be done for then the truth of a thing should be before God decreed it to be As for example God decreed this truth that Adam should fall this thing followes the foreknowledge of God in decreeing it to be so that it followes more directly thus God foresaw that Adam would fall therefore hee fell then on the contrary Adam fell therefore God foresaw it If truth should not more immediately followe the will and counsell of God then the nature of things then should decreed truths be mutable and some-times false but comming immediately from God they are ever delivered as he decreeth them Num. 23.19 Ier. 10.10 Deut. 32.4 Psal 145.17 Dan. 4.34 Rom. 3.4 Tit. 1.2 All which places free God from all possibilitie of lying and make him the Author of all truth Q. What is his fidelitie A. Whereby he effecteth most faithfully whatsoeuer hee hath decreed 1. Ioh. 1.9 He is faithfull and iust to forgiue vs our sinnes Confession is no cause of the remission of sinnes as being after it in nature Yet God hath so decreed to linke things together that he will faithfully as though iustice required it performe remission of sinne to true confession 2. Tim. 2.13 He abideth faithfull and cannot deny himselfe Q. What appeareth by his decree beside these three Attributes A. His counsell for no decree is made without counsell and when Divines say that Gods decree is his eternall counsell they speake improperly for it is a thing wrought by counsell and as the effect shewes the cause so doth the decree of God his counsell For now we goe backward way to bring our selues to the highest cause of all things in which we are to rest without any further inquiry Ephes 1.11 Gods purpose for the effecting of any thing is framed according to the counsell of his will Q. What is his counsell A. It is his deliberation as it were for the best effecting of euery thing that seemeth good in his wisedome and will Act. 4.24 Christ died by the determinate counsell foreknowledge of God but that is the same with the decree for counsell more properly determines then is determined and therefore the new Translation speakes more aptly to doe whatsoeuer thy hand and thy counsell
God sealing our salvation for his owne names sake Q. What things are to be observed therein A. Two The causes thereof and the effects Gen. 2.17 Ezek. 18.2 Rom. 6.23 Sinne and death are as in separable in the cause as fire and burning death is a necessary consequent of such a cause Q. How many sorts of causes be there A. Two the one blameable and guiltie the other blamelesse and guiltlesse The law and sinne as well s the law and obedience worke together though in a distinct manner for of obedience the law is the principall cause but of sinne an accidentall as working beside his owne scope and maine drift which is to savour nothing but life and also as a contrary to sinne hence a sinner stands in violent opposition to the law and they striue the more because the one is readie to hinder the others act as bankes or flood-gates staying the streame make it either burst them downe or else swell over them and doe we not see how all such as are bent vpon any villany are more exasperated by disswasion then if they were let alone Pharaoh is better to Israel whiles they willingly obey then when Moses and Aaron come to preach their deliuerance then as a beast he turnes madde with baiting And so all the Martyrs should haue had the Heathen Emperours better tutors then tyrants if they had not provoked them by opposition of their wickednesse Nay doe we not see how the best mindes when they are troubled yeeld inconsiderate motions as water that is violently stirred sends vp bubbles Rom. 7.11.11.13 Q. How many be the causes blameable A. Two The principall and ministeriall the Devill a chiefe agent in mans apostasie abused the Serpent and the woman as his instruments to seduce man Gen. 3.2 Cor. 11.3 Satans policie was to take the subtill Serpent and simple Woman to defeat man of his happinesse as now he doth the Iesuites and females to draw men to Antichrist Q. What are the principall causes A. The Devill and Man though Eue was first in the motion yet was Adam principall in the action for he is first called to the barre to answere the transgression Gen. 3.9 1. Tim. 2.13.14 First he was the head of his wife and therefore it was his sinne that he gaue her no better instruction Secondly the Covenant of life was made principally with him and therefore it is said that when he had eaten both their eyes were open Gen. 3.7 She did eate before her husband and sinned personally but when he did eate with her then they both saw that they and all their posteritie were accursed Thirdly It is probable that Adam stood by all the time of the disputation and therefore his sinne was the greater that he rebuked not the Serpent and rescued his wife from all such suggestions or if he was absent whereof the Text makes no mention then should he shew himselfe a weaker vessell then his wife who had all the bad Angels in one craftie beast to set vpon her whereas he had onely one weake woman in his purest integritie to overthrow him Neither could his affection then to his wife be so preposterous as are now of corrupt naturalists who are blinded in loue His loue to his wife was created pure and therefore except his iudgement had beene first perverted as it was in his wife he could not so easily haue consented of meere affection to his wife I cannot beleeue but that the Devils in the Serpent did as well tempt Adam as Eue though first they began with her as a further meanes of inticing him The text sayes not that Eue went to seeke her husband but that shee tooke and gaue to her husband with her c. Genesis 3.6 Q. How were the Devils the cause of it A. They were by creation good and appointed of God to be mans keepers yet of their owne accord and free will they disdained and contemned their standing with God Iud. ver 6. and became proud rebellious and abominable lyers and blasphemers of God and of malice and hatred of man became seducers and murtherers of him Ioh. 4.44 It may well be disputed whether the Angels were Apostataes in heaven or Paradise If I may shew my iudgement and leaue it as a probable opinion it is this The third heaven is a place of puritie and absolute felicitie and therfore cannot for a moment or instant of time be the subiect of any pollution or misery If sinne had ever beene in heaven the place should haue beene polluted by it The very earth was stained with the sinne of his proper inhabitant and so should heaven if the proper and peculiar inhabitants had there sinned but such was the wise providence of Almightie God that at once he would giue a iust occasion of triall of the Angels in their obedience and saue heaven from all polution which he then and now and ever preserues most pure for his elect both Angels and men The occasion was giuen in their ministration to man not the celebration of Gods glory in heauen that they might see more fitting their place then the other but shall wee the most excellent of Gods creatures stoop so low as to become mans servants and subiect our selues to ourinferiours c Let vs thinke of a course to subvert his estate and bring him out of grace and favour with his creator so shall we according to our excellencie Lord it over him So that here might very well be a conioyned Apostasie in the ruine of them both O blessed God how farre is thy decree from all staine of sin and yet how full of Mercy and Iustice Thou wouldst not try all thy Angels some thou keptst at home whiles others fell in ministring abroad And all this that thy sonne might be exalted neither Angel or man ever prevailing without him Rev. 12.6.7 They that fight vnder this head are all saued if they warre vnder their owne power they cannot but perish The good angels were but lookers on till a Messias was promised and then are they all ministering spirits for the good of their fellow heires of salvation Heb. 1.14 Who can say blacke is the eye of Gods providence intending to glorifie his Iustice in the condemnation of some Angels and some men when he might haue executed all Let vs all sing with the sweet Singer of Israel Psal 119.137 Righteous art thou O Lord and vpright are thy iudgement Q. How was man a cause thereof A. By the abuse of Gods law and his owne free will being seduced by Satan and induced into sinne by the strength of his temptation subtiltie of his suggestion and is owne free reception of both voluntarily harkning thereunto contrary to Gods commandement when being assisted thereby he might easily haue resisted the same Gen. 3.6 Man was made a most free beginner of his owne action neither did God withdraw or with-hold any necessary grace from him he gaue him sufficient not to sinne neither was he bound to
giue him so much as he might prevent and prevaile over euery violent temptation god might haue kept Satan from him or in the combat haue giuen him the conquest but it was Gods meaning to try him with the grace of his Creation that now he may see the greater loue of his Creator in putting him vnder a second Adam who prevailed against Satan and in whom all the elect shall be sure of victory Hence learne that since the fall in the hardning of Reprobates as in Pharaoh God neither withdrawes grace for he had none nor with-holds it for he is not bound to giue it Christ is onely a head and fountaine of sauing grace for his elect Angels and men Q. What were the instrumentall causes A. The Serpent and the Woman Gen. 3.1 The Devill to further his temptation vsed visible instruments and plotted by the subtiltie of the one and simplicitie of the other the woefull down fall of Adam and all his posteritie All the Legions of the reprobate Devils entred into one beast to conferre with the woman and by the Poitho and Suada of that viperous tongue crept into the bosome of Eue as it were by all the topicke places in Logicke figures of Rethoricke and other engines of guile deceit till they had brought her into a fooles Paradise with the losse of the earthly and hazzard of the heauenly Q. What is the vnblameable cause A. The commandement of God for had there beene no law there had beene no transgression Rom. 7.7 Gal. 3.22 And here comes in the act of Gods providence in the apostasie of Angels and men A law is giuen by which God will haue them both ruled but of this they make no account for it is the very first thing they begin to contest withall and at length by plaine deniall opposeit The law was giuen to moue man to his dutie even as that Spirit in Ezekiel moued the wheeles Ezek. 1.21 The law was spirituall Rom. 7.14 And placed in the very heart of man and was of a divine nature to haue drawne man to good but the spirit of Satan enters to graple with the law and turne the wheele of the minde in a cleane contrary course to Gods will the law resists but man forsakes his mouer and is turned of Satan the bie way and so the good law of God becomes the savour of death vnto death 2. Cor. 2.16 And that by an opposite motion to his owne nature The tree was a seale both of good and eâ—â—â— and the fruit tasted could leaue a tang of death behind it The law was as able to guide to death as life to life by his free motion to death by his opposition He that runnes against a wall or a tree is throwne backe againe by violence and bruised in peeces by his ownefall and folly or by this comparison may you see the worke of the law by casting Angels and men into hell An earthen pitcher is dashed by a foolish and furious hand against an hard stone wall that the wall breaketh it is not the fault of the wall but rather a commendation all the evill is in the hastie hand that rashly hurles it against so apparent a death and danger so wilfull and witlesse man by the suggestion of Satan in the serpent and woman takes himselfe and of his owne free accord flings or rather flies in the very face of the law and by it is miserably stricken in peeces Doe we not now see how the law makes him shiver and shake even as a vanquished enemie vnder the hands of his Conquerour and how he seeks to ease himselfe of such a governour He might as well haue knocked his head against the stone-walles as his wits to frustrate the power of the law within him A silly shift to stop a little torrent with sodds and turfs will it not breake over with roaring A foolish fancy to stanch bleeding by stopping our nosthrils will it not breake out at the mouth or runne downe the throat into the stomacke A man may with many piles of greene wood smoother and suffocate the fire for a season but when the moysture is mastered the fury of the burning will be more fearefull and the flames and flashes more dreadfull to behold Alas alas how doth euery sinner pile vp the fagots of his future fire and warme the worme in his owne bosome that shall gnaw for ever Conscience shall reade him a lecture euery day because he would not heare the lecture of the law for his eternall good Rom. 7.10.11.12 Q. What followes from hence A. That as the law was the cause of sinne by accident so was God and no otherwise Here was no omnipotencie to constraine man to fulfill the will of his creator here was a law to restraine him from sinne and distresse him in committing it yea and thrust him head-long into all out-rage being once opposed by man Let men rot in their sinnes and they will die quietly but stirre them by the liuely word and sinne will reviue Rom. 7.9 and either kill worse by impenitencie or be more happily killed by repentance Mud in a glasse when it is shaken runnes all over that which before seemed pure and crystall The poyson of the snake whiles he is benummed with cold beareth no danger but warme him and he will hisse and sting The Sea in calme weather is as still and quiet as any river but let the windes once blow and bluster and you shall see nothing but raging storming and foaming out mire and dirt Hos 2.1 When I would haue healed Israel namely by admonitions and rebukes of the word then the iniquitie of Ephraim was discovered c. The law had an intent to saue man but man would not hearken thereunto so that his perdition was of himselfe Q. What secondly may be learned A. That God was no bare permitting or forsaking cause but a working cause even in the fall of man Gen. 3.1 It is Satans first on-set hath God said ye shall not eate c. Like an eare-wig did he wrigle in by sophisticating the holy law of God for he knew well enough he could not get in except he did driue that out which was not done but by a mightie wrestling and wreathing on both sides And Gods worke was first to hold out Satan then in contempt to thrust man vpon his adversary when he left him to cleaue vnto a lyer 1. Sam. 2.30 They that despise me shall be lightly esteemed God in an holy indignation might well reiect them that had so shamefully reiected him and as it were even push man vpon the pikes of his owne punishment It was no ioy to God to see his beloued creature so vilely to cast away himselfe and yet God intended wrought it without all blame not as an author or fautour of mans finne but as a judge casting him in his owne act and taking revenge vpon him for his sinne Q. What will follow in the third place A. How God
Taverne Tyrants in their houses and Cheators in their shops He sees those daintie Dames that vnder a cloke of modesty and devotion can hide their pride and fiendishnesse It will not be long ere thou wilt iudge all our secrecies with severitie The sunne of my sinnefull life hath passed the meridian and I am now in the after-noone of my age The night of nature will come fast vpon mee when death as Gods sergeant will arrest my body vpon debt due vnto nature my soule vpon trespasse committed against my all-seeing Creator The one must be bound hand and foote and committed close prysoner to the ground the other arraigned in the high Court of heauen where he that hath seene me sinne shall be both party and judge to answere to all obiections as well of ignorance as of contempt Onely this is my stay and staffe that hee will both forgiue and forget yea put himselfe out of office if I betimes judge my selfe and repent of my evill Q. What as his Will A. That whereby he wills most freely what is good Exod. 33.19 Psal 5.4 and 115.3 and 135.6 And here might something be sayd of diverse affections attributed to God But they will appeare better vpon the occasions they manifest themselues and for which they are giuen to God And here must wee learne our counsell and comfort Counsell to submit to whatsoeuer he commandeth and comfort to admit whatsoever he promiseth Oh vaine studies of men how to walke thorow streets all day in the shade how to square circles how to salue the celestiall motions how to correct mishapen copies to fetch vp old words from forgetfulnesse and a thousand other points of idle skill whiles the maine care of knowing Gods will is neglected This makes the best of all these inferiour creatures to liue in more sorrow and discontentment then the worst of them yea that very reason wherein he excells them by which he might advantage his life is abused to suspicious distrust of God and his will How many haue wee found of the fowles of the ayre lying dead in our way for want of provision they can eate rest sing c. onely man toyleth careth loatheth and lamenteth his present O the coldnes of care in casting it vpon God as if he wanted will to prouide best for them for whom he hath prouided all things I will so depend on my makers will that my trust therein may not exclude my labour and so labour vpon my confidence thereon as that my endevour may be voyd of vexation Math. 10. Q. What are Gods Vertues A. The qualities whereby he is absolutely good Math. 19.17 Why callest thou me good there is none goad but God Deut. 32.4 He is a rocke his worke is perfect for all his workes are iudgement a God of truth and without iniquitie iust and right is he 2. Sam. 22.31 God must needs haue all vertues because he wants no perfection As the Ocean receiueth all streames and yet hath proper waters in farre greater abundance so in God there is a confluence of the perfections of all creatures and yet his owne perfections doe infinitely exceed them What are the pleasures of this life to our drinking of his pleasures as out of a ryver Psal 36.8 At the best they are but as beames of that sunne sparkles of that fire which most purely and perfectly are contained in him Yet as we haue made them they are as a smoakie fire in cold weather whereof the smoake is more noysome then the heat is comfortable O giue me of that abundance which both in cause and continuance plentie and place so farre excells the other Q. What are the sorts of these Vertues A. Two either his intellectuall or morall vertues God must haue the best vnderstanding and the best will and therefore must needs enioy the vertues of both Rom. 3.4 Let God be true and euery man a liar Psal 51.4 God is iust when he speaketh and pure when he iudgeth his will and vnderstanding are purely good By this our hearts being ravished with the loue admiration of this light which so brightly shineth vnto vs as men with the Sunne who are newly drawne from dungeon and bottome of basenesse should readily follow him who carrieth so faire a lampe before vs. Shall the marchant refuse no adventure for hope of gaine the hunter shrinke at no weather for loue of game the Souldier decline no danger for desire either of glory or spoyle And shall we frame to our selues either an ease in not vnderstanding or an idlenesse in not vsing the meanes whereby we attaine both immeasurable and immortall glory pleasure and gaine I know as the proverbe is a dead woman will haue foure to carry her forth so we cannot easily be beaten out of our homes to hasten to this inheritance laid vp for the Saints in light Q. What are his intellectuall Vertues A. Whereby he is most prompt in vnderstanding all his purposes most exactly and distinctly Psal 139.4 There is not a word in my tongue but thou knowest it wholly Rom. 11.33 and 16.27 Onely wise and a depth of wisedome and knowledge is to be found in God Iob 21.1 Act. 15.8 1 Ioh. 3.20 His deepe iudgement hath waded and weighed all considerations and the way he taketh is ever best The minde of man is weighed as euery wind of passion dooth puffe Lust and pride desire to spend avarice to spare envie to detract feare or favour to extoll ambition to adventure suspition to hold backe wrath sweetneth revenge with delight deceit cloaketh it with dissimulation Onely God is exact and distinct in all his enterprises Q. What are his morall vertues A. Whereby most holily readily and purely he performes the act of his will Gen. 18.15 Shall not the Iudge of all the world doe iustly Deut. 32.4 A God of truth and without iniquitie iust and right is he in all his wayes According to these two heads of vertues were all things created The whole world manifesteth the wisedome of God and all his intellectuall vertues Men and Angels his iustice and mercy the top of all his morall vertues But the particular handling of these vertues we leaue to the places where they doe most manifest themselues O my Soule thou art pent within the clay-walles of my body and mayest often looke through the grates in thy busie thoughts when this holy God will send for thee Surely to be dissolved is best of all onely he that gaue our soules their mittimus into our bodies must giue them a re-delivery with returne yee sonnes of Adam If in the interim he crosse vs in our bodies yet haue we no cause to complaine as long as wee haue him in feeling in faith in earnest and pledges yea in possession O the madde insolence of nature that dares controll where it were more fit to wonder Should presumptuous clay be bold to check the potter Me thinkes this should ingender a very curious advantagious warinesse in all
the beleife of that which hath beene spoken A. I beleeue in God who is one essence most simple pure and absolute and being essentially indivisible is personally distinguished into the Father Sonne and holy Ghost and is therefore called Vnitie in Trinitie and Trinitie in Vnitie or Vnitrinitie and Trinunitie How to conceiue of this in our prayers and meditations is both the deepest point of all Christianitie and the most necessary so deepe that if wee wade into it wee may easily drowne never finde the bottome so necessary that without it our selues our seruices are prophane irreligious wee are all borne Idolaters naturally prone to fashion God to some forme of our owne Away then with all wicked thoughts and grosse devotions and with Iacob bury all strange gods vnder the oake of Shechem ere we offer to set vp Gods Altar at Bethel without all mentall reservations conceiue of our God purely simply spiritually as of an absolute being without forme without matter without composition yea an infinite without all limits of thoughts Thinke of him as not to be thought of as one whose wisedome is his iustice whose iustice is his power whose power is his mercy and all himselfe Good without qualitie great without quantitie everlasting without time present euery where without place containing all things without extent If this shall giue our devotions any light it is well the least glimpse of this knowledge is worth all the full gleames of humane and earthly skill After this weake direction let vs still study to conceiue aright that we may pray aright and still pray that we may conceiue and meditate more and more that we may doe both And the father sonne and holy Ghost direct vs inable vs that wee may doe all Amen CHAPTER XI Of the workes of Iehovah-Elohim in generall Question HItherto we haue heard of Gods sufficiencie what is his efficiencie Answere That whereby he worketh all things and all in all things 1. Cor. 12.6 It is the same God that worketh all in all Rom. 11.36 Of him for him and through him are all things Deut. 34.4 Act. 14.17 Q. What is here generally to be considered of vs A. Something concerning the essence and something the subsistence Gen. Chap. 1. to the end the word Elohim is vsed aboue 30. times and no other word for God Chap. 2. is vsed Elohim alone to verse 4. and from thence to the end Iehovah Elohim constantly a course I take it not to be paralleled or exemplified in any other portion of Scripture and the reason is good for as long as the workes were in creating the persons obserued each their distinct manner of working and so the holy Ghost vseth a phrase to expresse it as likewise after the worke was done and a seventh day sanctified for rest all the three persons reioyced in the workes of their hands From the 4. verse of Chap. 2. to the end the whole worke being done and repeated againe for the better observation of it and most especially of the true cause Iehovah-Elohim are ever coupled together that we might take notice that creation did manifest one God three persons one God most plainely three persons more obscurely yet not so darkely but if Adam had stood he might haue gathered the same by GODS workemanship both in himselfe and the creatures and that wee that are fallen being not able to read any such matter in the great Booke of the world might obserue it by the little Booke of his word which drawes the Vniverse into two Chapters as into a small map giuing much good counsell in a narrow roome teaching that briefely which Phylosophers haue scarce touched in great Volumes Q. What then concerning the essence A. Has omnipotencie which in nature is before all efficiency yet because we see first by resolution of Gods works which is to goe from the effects to the cause we see Gods omnipotencie by his efficiencie And therefore in the Creed wee beleeue in the Almightie as the maker of heauen and earth From efficiencie and omnipotencie appeares God decree by that his counsell and thence his will or good-pleasure Now his Good-pleasure is the first counsell next and from the one as the cause the other as his manner of working proceeds his decree which is executed by his omnipotencie and efficiencie Eph. 1.11 Will by counsell purposeth or decreeth by omnipotencie to worke all things as he hath set them downe in himselfe Iob 9.4 and 12.13 Prov. 8.14 Where wee read how Gods almightie power is ordered by wisedome Ier. 10.12 He hath made the earth by his power he hath established the world by his wisedome and hath stretched out the heauens by his discretion Ier. 51.15 Q. What is Gods omnipotencie A. Whereby he is able to effect all that he doth yea and whatsoeuer he doth not which is absolutely possible Mat. 19.26 With God all things are possible Math. 3.9 Of very stones to raise vp children to Abraham Phil. 3.21 He is able to subdue all things vnto himselfe Psal 135.6 Whatsoeuer the Lord pleased that did hee both in heauen and in earth in the Seas and all deepe places Mal. 2.15 Did not he make one and yet had he the residue of the spirit to wit to haue created Adam more wiues And here may well appeare the names El and Helion Deut. 9.10.17 Psal 9.2 Dan. 4.17 Christ in the old Testament and also in the new is called The Almightie Isa 9.6 Rev. 1.8 And so the Spirit is called the power of the Highest Luk. 1.35 Q. Why say you absolutely possible is there any thing impossible to God A. Yes All such things as contradict either his owne essence or the nature of things As God cannot lie because he is truth it selfe neither can hee make a body to be in two places at once as the body of Christ to be in heauen and vpon a Popish Altar at once For that implies a contradiction and therefore a lie whereof the Papists and not God are Authors Rom. 3.4 Let God be true and euery man a liar Act. 3.21 Heauen is said to receiue the body of Christ now if it be wholly circumscribed for length breadth and thicknesse in the third heauen it cannot at the same time be circumscribed within the limits of the earth for that which is finite in one place cannot be infinite in two It is onely Gods propertie to be in two places at once neither included nor excluded and therefore if the body of Christ were in heauen and earth at the same instant of time neither included nor excluded it were no more a bodie but a God if they say the omnipotency of God may extend the dimensions of Christs body that it may at the same time fill heauen and earth then is it not in two places at once but in one by continuation if the dimensions of Christs body answere the dimensions of the place it shall be the greatest monster that ever the world dreamed of no not
What is this manifold wisedome of God in respect of the vertues of the vnderstanding A. It is either the knowledge of all principles or truthes to befetched out of them or conclusions that may ensue vpon on these truthes or of the methode and order of disposing euery truth in his proper place or the practise of them so disposed according to the rules of any Art Iob 9.4 Hee is wise in heart and mightie in strength who hath hardned himselfe against him and hath prospered There is no wise workking against God Exod. 1.10 come and let vs deale wisely with them Pharaohs policies might have prevailed if a wiser then himselfe had not taken their parts against him Q. What are these intellectuall vertues A. They are in number fiue which are thus named first intelligence secondly science thirdly sapience fourthly prudence fiftly art or skill The first vertue knowes all inventions the two next all iudgements true or false together with all direct conclusions or deceitfull sophistications the fourth fits for the orderly practise of any thing and the last makes vs skilfull in whatsoeuer we doe The observation of these fiue vertues makes a man proceed fully vpon any theame To preach by them is a most full and effectuall way by intelligence wee open the text and bare the severall principles or reasons contained in it By science we gather the doctrines that those principles and reasons will yeeld By sapience we deduct or conclude further matter which was obscure till we did sift it out by making one truth force another By prudence wee make vse and application as may be fit for time place and person and so orderly vrge the truthes we haue found out by discourse Lastly by art we further the practise of all those duties which wee haue formerly pressed Some explaine their Text well yet neuer aptly lay downe doctrines others doe both these but misse in the conclusion others hit the conclusion too but wrong themselues or their auditors in application eyther making none or that which is amisse And lastly others leaue at the vse hauing warmed the affections and pegge it no further by letting them see the way of practise and so hammering not home the naile which should be fastened by the masters of the assembly let it slip againe or leaue a chinke Salomon the preacher Eccl. 12.10.11 observed all these vertues By intelligence of principles he sought to finde out acceptable words by science he looked for an vpright writing and by sapience tried them to be the words of truth and then by prudence made his words as goads to pricke forward vnto practise and then by art as a skilfull master of the assembly fastned the naile to the head Q. What is Gods intelligence A. That vertue of vnderstanding whereby he worketh euery particular concerning euery thing there is no argument or reason but he can finde it out Psal 139.16 All things in Gods booke ver 2.3.4.5.7.11.12 Euery thought word deed with their circumstances of time place person c. are all together knowne to God God needs no intelligencers for his eyes are over all his workes Q. What is his science A. That vertue of vnderstanding whereby hee knoweth all truthes in the things which as they are to come is called prescience or foreknowledge and in regard of past present and to come omniscience Ioh. 21.17 Lord thou knowest all things and therefore canst iudge whether I speake truely or not for foreknowledge there is none in God properly for to him all things are present yet speaking of his indirect knowledge in reference to the creature we terme that foreknowledge that goes before the existence and being of the creature Q. What is his sapience A. That vertue of vnderstanding whereby he vnderstandeth whatsoeuer may follow or ensue of euery thing Iob 12.13.16 Such wisedome with God that he knowes how to handle both deceiuer and deceiued their fallacies can no wayes prevaile with him Q. What is his prudence A. Whereby he knoweth the fittest opportunitie for the dispatch of all things Gen. 15.16 The wickednesse of the Amorites is not yet full 2. Pet. 2.9 The Lord knowes how to deliuer the godly and reserue the wicked to punishment 2. Thes 1.6.7 It is a righteous thing with God and most ag reeable with his prudence in applying of rewards to recompense tribuiation to them that trouble you and to you which are troubled rest with vs c. Q. What is his art or skill A. Whereby he knoweth how to effect euery thing most skilfully Psal 104.24 In excellent wisedome hast thou made all Heb. 11.10 For he looked for a citie which hath foundations whose builder and maker is God the originall word is Technitees an Artificer God hath manifested great skill in the creation of these lower parts of the world but in the third heauen his art passeth all excellencie Q. Seeing his good-pleasure appeares last what is it A. The most free act of his will in euery thing as it pleaseth him Psal 115.3 Our God is in heauen he doth whatsoeuer he pleaseth Mat. 11.26 Euen so father for so it seemed good in thy sight Math. 20.15 Is it not lawfull for me to doe with mine owne as I list Ephes 1.5.9.11 Q. How doth it respect himselfe A. As the chiefe good Psal 36.9 For with thee is the fountaine of life and in thy light shall we see light Col. 3.11 Christ is all and in all His good-pleasure must needs first respect himselfe then his creatures because from him as the fountaine of goodnesse they haue all their goodnesse deriued 1. Cor. 15.28 God is said to be all in all Q. How the creatures A. As they beare his image in which regard they are onely good Gen. 1.4.10 c. God saw it was good that is he so approued of his creatures as they answered his goodnesse in making of them Rom. 12.2 Be not conformed to this world but be yee transformed by the renewing of your minde that ye may proue what is that good and acceptable and perfect will of God Conformitie with the world pleaseth not the Almightie because it agreeth not with his image being mightily deformed with sinne Then doth hee acknowledge vs for his when we are changed by the spirit of sanctification into that image which we lost by the fall of Adam Q. What learne you from thence A. That the good pleasure of God being most freely set vpon his creatures is the first and most absolute cause of all things and therefore he must needs doe all that hee doth with the greatest libertie of will hauing no higher cause to checke him Dan. 4.35 He doth according to his will in the army of heauen and among the inhabitants of the earth and none can stay his hand or say vnto him what doest thou Ier. 18.6 Mat. 20.15 Rom. 9.18.21 2. Sam. 16.10 Isa 45.9 In all which places as God workes most freely so he is bound to render account to none of all his
doings Luk. 10.21 Christ Iesus reioyced in the good pleasure of his Father as the onely cause of revealing or hiding the mysteries of mans saluation Phil. 2.12.13 Worke out your owne saluation with feare and trembling now least wee should follow the Popish dreame of free-will that man could merit life and happinesse if God would but beare halfe the charges we are reduced to a more full cause It is God which worketh in you both to will and to doe we bring not so much as a will disposed for our owne good that is most slauish till grace free it and it is freed by the most free cause which is the good-pleasure of our God Q. What doe you obserue concerning Elohim or the persons A. Two things their cooperation and distinct manner of working the one is necessary in regard of this that they haue the same essence and therefore cannot but co-worke in euery thing the other is likewise as necessary because each person hath his distinct manner of subsisting All operation flowes from their essence cooperation from their vnitie in it and distinct manner from the distinct manner of their subsisting One essence one operation and three being one must needs worke inseparably and one being three must needs worke in a distinct manner Gen. 1.1 In the beginning Elohim made Gen. 2.26 Let vs make Mat. 12.31 Blasphemie is aggrevated in regard of the three persons and against the last it is made vnpardonable because a sinne against the Father is remitted by the action of the Sonne who redeemes from wrath and so is a sinne against the Sonne by the worke of the Spirit who applies the merites of Christ to euery guiltie soule but if the sin be against the holy Ghost all hope is cut off for there is no fourth person to helpe and the worke cannot goe backward for the Spirit workes neither by the Father nor the Sonne and so no meanes of remission is left for this sinne Q. What is the divine co-operation A. Whereby the three persons worke the same thing inseparably Ioh. 5.17.19.21 My father worketh hitherto and I worke whatsoeuer things he doth the same doe I he raiseth and quickneth the dead even so doe I quicken whom I will c. Ioh. 1.3 Nothing was made without the sonne And here wee are to vnderstand the same of the blessed Spirit Q. What is hence to be learned A. That all the persons worke of themselues 1. Ioh. 5.7 Three beare record and yet they are all one in essence in respect whereof they worke from themselues To be and to act is all one in God therefore as each person is God of himselfe so doth he worke of himselfe Q. What will further follow from this A. That there is no preheminence or dignitie in this their co-working For as they are equall in essence so are they equall in their actions Ioh. 14.1 Yee beleeue in God beleeue also in mee Ioh. 16.15 All things that the father hath are mine Ioh. 5.18 It was no sinne for Christ to make himselfe equall with his father in euery worke The same is as true of the Spirit Q. What is the distinct manner of working A. Whereby each person worketh according to the manner of his subsisting Hence it comes to passe that the second person being mentioned with the first it is said Not of him but by him were things made for as the sonne workes from the father so the father workes by the sonne Ioh. 1.3 Col. 1.16.17 Heb. 1.2 The like is to be vnderstood of the Spirit who being from both hath both to worke by him Ioh. 16.13 and doth nothing of himselfe I meane as a person Q. What is the Fathers manner of working A. To worke all things by the Sonne and the holy Ghost 1. Cor. 8.6 One God which is the Father of whom are all things and we in him and one Lord Iesus Christ by whom are all things and we by him So that the first person workes from himselfe not onely as God but as a person and continues his worke by his sonne Math. 10.20 Ioh. 15.26 1. Cor. 3.10 By the Spirit the Father revealeth teacheth and testifieth and the reason is because they are both from him who worketh of himselfe Q. What from hence A. That the originall and beginning of all things is from the Father For he that is first in subsisting must needs be first in working Hence some manifest notable ignorance in this point who place the worke of the Sonne and the holy Ghost before the action of the Father and that in the greatest and weightiest mystery of our salvation I meane our eternall predestination who placing redemption and application before election set the worke of the second third person before the first for according to their wandering Doctrine they teach that man is redeemed and by faith applied to Christ before he bee elected of God the Father This is cleane contrary to S. Paul Eph. 1.3 to 15. Where election being an originall worke is giuen to the Father who dispenseth the same by his sonne and applies it by his spirit So that the Father doth elect vs before the Sonne redeeme vs or the Spirit sanctifie vs. Read the Bible and you shall finde creation and election more frequently attributed to the first person then either the second or the third And our Creed teacheth vs to call the Father Creator c. Q. What is the Sonnes manner of working A. He worketh from the Father by the holy Ghost Ioh. 5.19 The sonne can doe nothing of himselfe saue that which hee seeth the Father doe c. Ioh. 16.15 The Spirit shall take of mine and shew it vnto you And the reason is the Sonne is from the Father but the holy Ghost is from them both Q. What learne wee hence A. That the dispensaetion of all things is giuen to the Sonne as there is an entrance into euery worke so must there bee a proceeding in it and the Father in all things proceeds by his Sonne as in the revelation declaration of his will Ioh. 1.18 and the execution of all things in himselfe which may prepare for the worke of the spirit in vs. Ioh. 16.17 For till the Father haue done the Sonne can doe nothing neither is it for the Spirit to worke vntill he take it from them both Q. What is the holy Ghosts manner of working A. To worke both from the Father and the Sonne Ioh. 16.13 The Spirit shall not speake or doe any thing of himselfe but whatsoeuer he shall heare from the Father and the Sonne as the two next verses make it plaine And the reason is that he subsisting from them both must needs worke accordingly Q. What followes from hence A. That the consummation of all things is giuen to the holy Ghost who ends the worke of the Father and the Sonne Gen. 1.3 Let there be is rather a word of consummation then commandement The whole worke is carried by word and deed God said the
their instruments There are the liuing glasses placed in the midst of his visage which bring obiects a farre off to the minde and because they are too tender opticke peeces slie of the most soft and lawny touches they are mightily defended and fenced with hollow bones and with prominent browes and lips And least they should be too much bent on what they ought not they haue peculiar nerues to pull them vpward to God as also to the seat of their rest What a tongue hath God giuen him the instrument not of taste onely but of speech also How sweet and excellent voyces are formed by that loose filme of flesh What an incredible strength is giuen to the weake bones of the iawes What a wonder of so few letters to make infinite words and giue them severall sounds with a distinct articulation and ready signification to the hearers The causes whereof in nature are these The lungs or lights breath to coole the heart and like a paire of bellows thrust out that ayre which they haue receiued and it goes and comes by the wind-pipe which is made rough as it were with ringes to stay the breath it goe not out altogether at the top thereof is a peece of flesh to cover the mouth of it Now in the pipe this noyse comes vp and lies in the almands and makes a resound and is turned vpon the tongue which strikes it against the pallet and teeth and makes an articulate sound cutting in peeces the whole sound either into a letter or clapping diverse together makes syllables and so words and then sentences This articulation is naturall but the appellation of things by names is artificiall and belonging to the Art of Grammar In Babels bablers to stop their proud attempt God meddles neither with hands nor feete but their tongues not pulling them out or loosing their strings or making them speechlesse but by teaching them to say too much A sound of letters befooles the workmen and spoiles the worke I beleeue this confusion was made in turning of letters when they intended to put such letters together God taught them to dispose them contrary as ab ba c. And now poore creatures how long doe wee stay vpon the shell of tongues before wee come to chew the sweet kernell of knowledge Division of tongues hinders any worke and is often a cause why our Sion riseth no faster and though it over-threw old Babel yet doth it build the new Onely I except the clouen and fiery tongues of the Apostles Act. 2.3 The Spirit teaching the Art of Grammar without meanes c. Againe that goodly proportion God set in the face how is it altered with passion as with ioy and sorrow Laughter ariseth from the extension of the heart which sends spirits apace from it selfe and because they are hot fly vpwards and so come to the face that is very full of muscles cold by nature and so contracted yet by the heat comming thither are extended which is the laughter in the face Onely this must further be added that the heat of the head and braine doth sympathize with other parts of the body And therefore the apprehension of a ridiculous obiect sends downe to the heart from the head then back againe to the face Teares arise cleane contrary for the head being stricken with the apprehension of some sorrowfull obiect the heart is smitten too and contracts it selfe and so sends vp those chrystaline humors that are to coole it and are squesed out by contraction of parts and so runne out at the eyes The head stands vpon a comely and tower-like necke most sinewie because smallest I might carry you downe to his feete but my purpose is not to play the Anatomist any further then to giue a little taste of a wonderfull worke All the inward vessels for all offices of life nourishment egestion generation c. no veine sinew artery c. are idle Yet this body compared to the soule what is it but as a clay-wall that encompasseth a treasure as the wooden box of a Ieweller or as a course case to a rich instrument or as a maske to a beautifull face let vs therefore come to his Soule Q. How was the soule created A. Immediately of nothing hence it dies not Man was made last because he was worthiest And the soule was last inspired because more noble then all the rest And the inspiration of it is by creating to infuse and by infusing to create Gen. 2.7 Zech. 12.1 The breath of life was formed within and not without man And though it be little yet is it of great value A little peece of gold containes many peeces of silver one Diamond is of more worth then many Quarries of Stone and one Load-stone hath more vertue then mountaines of earth Q. How then was the soule indued A. With most excellent faculties which either worke vpon the body by Spirits or themselues by reason As the soule works vpon the body by elementary spirits it is possible for man to die but as these by the blessing of God are cherished by wholesome food man againe might not die These spirits are either naturall as hauing ayre predominant in them and they serue for generation and augmentation and nutrition or animall hauing fire predominant in them and they serue for sense or motion now the motiue faculties are either for locall motion whereby the bodie is carried vp and downe or epithumeticall and internall motion whereby the soule is moued with desires or affections especially loue and hatred which are the primatiues of all others whether they be in the concupiscible or irascible facultie as ioy and sorrow in respect of present obiects hope and feare in regard of absent c. Beside these separable faculties and not practised without the bodie the soule hath more eminent and excellent powers and abilities which it is able to vse being separated from the body and they are reasonable whereby he might be the free beginner of his owne action that is a cause by counsell Gen. 2.10 and these faculties are vnderstanding and will And thus you see how God hath giuen vs a Soule to informe our bodies senses to informe our soule faculties to furnish that soule vnderstanding the great surveyer of the secrets of nature and grace by this man seeth what God hath done by this he can admire his works and adore him in what he seeth Here is fancie and invention the master of great workes Memory the great keeper or master of the Rolles of the Soule a power that can make amends for the speed of time and make him leaue his Monuments and Chronicles behind him There is will the Lord-paramount keeping state in the Soule commander of all actions and the elector of all our resolutions Iudgement sits by as the great counsellour of the will affections follow as good servants of both And for the good thereof hath God giuen a body fit to execute his charge so wonderfully disposed as
of faith become weake in doing will soone become weary of well-doing Dead work is soone giuen over for want of this life Q. What is the Law A. The rule of all good and condemner of all evill Here alone may we try our actions how acceptable they are vnto God Isa 8.20 Q. Doth God require of man obedience thereunto A. Man was to performe it by the law of creation for God made him able to doe it and made his covenant with him for himselfe and his heires vpon the promise of life for the keeping of it and threatning death if he should breake it and sealed the same with two Sacraments The one of the tree of life the other of the knowledge of good and evill Gen. 2.9.17 Lev. 18 5. Rom. 10.5 Q. How had man this law by creation A. It was written in his heart for as he was made by it so was he governed accordingly Gen. 1.26 Let vs make man in our image c. First God slamped his law vpon him Eph. 4.24 and then left him to his ordinary providence to conforme himselfe and his actions to the will of that God who with his owne finger did write vpon the table of his heart holinesse to Iehovah The iron by the tincture of the Load-stone points to a center is drawn too and fro by it so the heart of man hauing receiued the invnction of an holy law was to be drawne from point to point as the will of God had ordered onely here is the difference that the Loadstone moues the iron-naturally but Gods law was to stirre the heart freely and as a cause by counsell and so might be opposed by mans free will hauing libertie to turne with the law or against it Oh blessed be God that in place of this principle to moue to obedience hath giuen another by whose melting commands or commanding entreaties wee thinke nothing too good too hard or deere for God If Maryes teares will wash Christs feete shee will not sticke to poure them out neither will shee thinke her hayre too good to be the to well to wipe his washen feete or any Spikenard too costly for to embalme his head Ioseph will not deny Christ his owne tombe to lie in Zacheus his wealth shall wast before he will want Christ Faith is the new principle that will take no repulse It can constraine and extort more from vs then all rackes and strapadoes allure more then all wages and prizes Doth not this Magnes as easily draw weightie iron as other Iet doth strawes What heart can resist faith Let it but make the motion and straight it obtaines what it pleaseth It stands not without doores as one sayth well like a mendicant flexanimous perswader but enters into the closets of the heart shootes the barres vnlockes the boults takes away all reluctation and opposition infuseth a pliable willingnesse and brings with it such a loue of Christ that wee are constrained to obey It makes docible the dogged nature of man and turnes a wilde and haggard disposition into a morigerous and mansuete behauiour Isa 11.6.7.8 Q. Can the naturall man performe this law A. No for it is almost wholly blotted out by sinne and as it were eaten out with the rust of corruption so that man in this estate is altogether exorbitant in his wayes and cannot so much as doe it in thought will or desire Furthermore the very Legions of darkenesse and powers of hell haue so long held possession in the strong Fort of the heart that they plead prescription scorning as the Iebusites to be elected out of their impregnable tower so that man both outwardly and inwardly is made vnable to please God Gen. 6.5 2 Tim. 2.26 Oh Lord God of heauen who shall helpe mee subdue Nebuzaradan Goliah Hollofernes my raging lusts that are too mightie for mee Surely through thee alone I shall doe valiantly and if by faith I may but once touch the hemme of my Sauiours garment I shall finde vertue enough to recover strength againe and foyle all my adversaries yea by it shall I be able to roule away the stone from the caue of Makpelah and bring out those hidden Kings that haue domineered and tyrannized over mee so long throw them downe vnder my feete trample vpon their neckes and triumph over them Q. But is there nothing of the law remaining in corrupt man A. Yes so much is left still as may witnesse man to be made for God and his worship and leaue him without all excuse in his sinne when God shall inflict hell death and damnation vpon him for the violation of his most holy law Rom. 1.20 and 2.1.14 Me thinkes as Libertines Cyrenians men of Alexandria Cilicia Asia c. Act. 6.9.10 were not able to resist the wisedome and spirit by which Steven spake so the most transcendent and sublimated wits in the world bee they never so obstinate shal not be able to gainsay the conviction of their consciences Rev. 20.12 Q. Can a man then in any proportion answere the Law A. No of himselfe as hath beene sayd he cannot for if we could see the true image of a naturall man wee should see that little light that yet remaineth in him to be resisted and contradicted Thinke of some one man compounded of all the vices of mankind and in whom all outragious sins raigne and such a one is euery man by nature a Iudas a Iulian c. Wee hate the Iewes spit at the name of Iudas raile on Pilate condemne the cruell butchers of Christ and with Hazael count them worse then dogs c. But alas we see not our selues How many that can blaspheme sweare Christ quite over curse swagger lye oppresse boyle with lust scoffe ryot liue like debauched men yea like humane beasts or rather vncleane Devils and yet will bee crying Hosanna but let them say what they will they are Pilate the Iewes and Iudas Doe not wee all cruelly vexe and wound him with our sinnes And is not euery of our sinnes as a thorne nayle and speare to him Thou that pourest downe thy drunken carowies thou giuest thy Saviour a potion of gall and while thou dispisest the meanest of his servants thou spittest on his face and whiles thou puttest on thy proud dresses and liftest vp thy vaine heart with high conceits thou settest the crowne of thornes on his head c. Thus euery man when he little thinketh it crucifies againe to himselfe the Sonne of God and makes a very mocke of him to themselues not in himselfe for he is farre enough out of their reach Alas poore man knowes not what is within him Paul hauing his eyes opened confesseth that no good did dwell in him Rom. 7.18 and that evill was ever present to doe him a mischiefe as if it watched opportunities to doe an ill turne to the spirit of grace Q. How then comes it to passe that many naturall men are so civill and honest A. God by his restraining spirit doth bridle