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cause_n	bad_a	good_a	reason_n	1,431	5	5.5448	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15824	A modell of divinitie, catechistically composed Wherein is delivered the matter and method of religion, according to the creed, ten Commandements, Lords Prayer, and the Sacraments. By Iohn Yates, Bachelour in Diuinitie, and minister of Gods word in St Andrewes in Norvvich.	Yates, John, d. ca. 1660.; Yates, John, d. ca. 1660. Short and briefe summe of saving knowledge. aut; Richardson, Alexander, of Queen's College, Cambridge.	1622 (1622)	STC 26085; ESTC S103644	253,897	373

Life consisting in the moysture of ayre is to be nourished not in the spirit of fire Animall spirits if they were not generated of the vitall and daily restored by them they might liue by their fiery nature as well as starres Let this then be granted that all elementarie soules are either the formall spirits of the ayre or fire and then starres hauing the one and not the other may liue without nourishment The influences of the Starres are as vitall as the animall spirits in man and both comfort and beget life c. Againe their motion shewes they liue for nothing is moued from place to place without it If God and Moses may be heard Phylosophers shall easily haue their mouthes stopped Scripture euery where testifieth of the motion of the Starres Which must either be by counsell or nature or violence or fortune Not by counsell for their motion is regular and alwayes the same and this were sufficient to proue the cause next vnder God to be naturall But the opinion is they are moued by the externall force of Angels as a wheele by a dog or a Crane by walking men I reade indeed that the Angels are ministring spirits for the good of the elect but no where in Gods booke that they turne the wheeles of heaven And againe the light being common to good and bad the good Angels should minister daily as well for reprobates as Gods elect But to still all cackling in this cause let the Text cleare it selfe Gen. 1.14.15.16.17.18 That which God saw to be good answers Gods intention in his motion to his end Therefore the Starres had so much by their creation that they were able to devide giue light rule dayes and nights the which they were vnable to doe without motion God therefore gaue them a power to moue that they might obtaine these ends which if they should assume from any other then God would argue the imperfection of his owne worke It may well be thought they receiue this life in their centers as other things doe in the circumference For being round heat and spirit will most vnite themselues within as in a silver spoone turne the hollow side to the fire and it will be very hot But in plaine bodies heat is receiued in a cleane contrary fashion as in Andyrons where they be round are very cold but where they be plaine they be very hot and will burne soone Starres therefore are round like globes that heat may the better center in them and make them the more actiue and liuely in their motion Why they should neither ascend nor descend is their equall temper with the place where they stay Why they moue round is the actiue spirit and soule that will not suffer them to rest It is said of the Sunne Psal 19.4.5.6 that God hath set him a tabernacle or proper place out of which he cannot goe and yet he comes out of the chambers thereof and in the strength of his motiue spirit reioyceth to runne his race not tumble it as some dreame for running a brest in the fire hee pusheth and shoueth it from him that nothing can be hid from his heat light His circuit is from one end of heaven to another and by his quicke dispatch euery day either drawes a little nearer or goes a little farther off not that at any time he comes nearer the earth but by fleeting a little his chambers he comes sometime in the yeere to dwell more directly over our heads then other He devids night and day euery 24. houres with vs and by running from one point to another the whole yeere And it is as naturall to the Sunne to runne a circuit euery day as another in a whole yeere not that he is pulled contrary wayes by two diverse orbes but that which he doth euery day in part that hee doth wholly and completely in a yeare Now the part and the whole may agree in the same motion and euery dayes race is but a part of the whole yeeres course which the Sunne may as truely keepe in the whole as in the parts and that without all contrary motions But seeing euery man will fancie his owne fiction I leaue this without all further prosecution Q. How many sort of Starres haue we A. Two The greater and the lesser not for quantitie of bodie but qualitie of light for the originall word Meoroth is Makers of light Luminaries shiners And so the Sunne and Moone are greatest as giuing to the earth the greatest quantitie of light How great the Starres are is a coniecture and guesse at the iust proportion of any one yet they are very bigge and it is evident that the Sunne is bigger then the earth by the Eclipses and because it enlightneth more then halfe the earth at once Gen. 1.16 Q. What are the greater A. The Sunne and the Moone These two cast downe the greatest light vpon the face of the earth Genesis 1.16 Psal 104.19 Q. What is the Creation of the Sunne A. Whereby he made it to rule the day c. And it is called the greater light because it darkens all Starres by his shining yea and casts light in the face of them all hence the Moone which hath such a changeable light receiues her splendor from the Sunne according to that face which is opposite to the body of the Sunne for the one halfe of it is ever illuminated and illustrated by the same and in receiuing and casting downe that light seemes to haue spots in her face Gen. 1.16 Psal 19.5.6 Q What is the creation of the Moone A. Whereby it was made to rule the night Gen. 1.16 Yet shee hath the assistence of the Starres for her selfe is often absent in the night Q. What are the lesser lights A. The Starres Gen. 1.16 These carry downe a lesser quantitie of light yet if it were not for them our nights would be palpable darkenesse which is the greatest enemy to the eye for it is a comfortable thing to see the light Eccl. 11.7 Q. When were all these made A. In the fourth day euening and morning succeeding as before in the compasse of 24. houres Gen. 1.19 Q. What is the creation of things with a compound life A. Whereby they were made not onely with a growing and mouing life but also with sense externall and internall the one serving as glasse windowes for the other The first sense which is most necessary is our feeling and is dispersed through the whole body excepting the bones and sinewes Bones are the sustentacles of our bodies and therefore would be painfull to vs if they were tender of feeling The sinewes they are the organs and instruments and carry in them the sensitiue spirits and man is most ticklish where his skin is thinnest With the tips of the fingers Physitians feele their patients as being most sensible of the pulses motion The tangible obiects are heat cold drought and moysture principally secondarily the qualities that hence arise Tast is next

Isaac is both father and sonne Sonne in regard of Abraham and father in regard of Iacob Plato told the Musitians of his time that Phylosophers could dine and sup without them how much more casie ought it to bee for Christians to weane themselues from childish rattles and may games of carnall delights and be merry without a Fidler It is for Saul to driue away his ill spirit and dumps of melancholy with Dauids Harpe and for Caine to still his crying conscience with building of Cities so for them that cannot lispe a word of a better life to feede themselues not by sooping an handfull with Gideons Souldiers but by swilling their bellies full of worldly pleasures and other such swill and swades as they are wont to weary themselues withall These cry the way of God is hard and not for their medling especially these maine mysteries and therefore they abhorre once to thinke of the studie of them Indeed as in the most champion plaine grounds of Religion there are some hillockes higher then the rest of their fellowes so in these the greatest and steepest hills thereof there is footing enough whereby with labour and travaile with much reading and often prayer wee may come to the height of them wherein wee may see and discover so farre off the land of Canaan and the kingdome of heaven as may be sufficient for ever to make vs happy Q. What followes from hence A. That the persons cannot be one the other The essence and subsistence may be one the other as the father is God and the sonne is God and the holy Ghost is God but the father is not the sonne neither is the holy Ghost either father or sonne A master and a man may bee the one the other but a master and a servant cannot be so predicated the reason is because they are contraries or really opposite the other onely diverse and therefore may be disposed affirmatiuely Ephes 1.3 Blessed be God the father of our Lord Iesus Christ God and the father are one the other the father is God and God is the father but as he is father of his sonne wee finde no such disposition in the Bible Ioh. 10.30 They are sayd to be one that is in essence will or action not in person for so they are two really distinct I know these vocall sounds are but a complement and as an outward case wherein our thoughts are sheathed There is nothing wherein the want of words can wrong and grieue vs more then in this point here alone as wee can adore and not conceiue so we can conceiue and not vtter yea vtter our selues and not be conceiued yet as wee may thinke here of one substance in three subsistences one essence in three relations one Iehovab begetting begotten proceeding Father Sonne Spirit yet so as they differ but rationally from the essence and really amongst themselues and in regard thereof admit the predication of the essence of each person and not of the persons one of another Q. What may else be obserued A. That they are together by nature for so are all relatiues They are mutuall causes and effects a thing in reason onely peculiar to this head of argumēt as the father is the cause of his sonnes relation and so is the sonne of his fathers And on the contrary they are effects of each others relation and by vertue of this they must needs be together in nature The cause is before his effect and so the father begetting his sonne might seeme in nature to be before him but this mutuall causation though it pervert not order yet makes it things to be together most naturally The father is onely before the fonne and spirit in order of subsisting and not in nature either of essence or subsistence Pro. 8.22.30 Christ was ever with the father Ioh. 1.1 In the beginning without beginning was the word with God Heb. 1.3 The very expresse image of his person and therefore a sonne by nature for if he were a creature he should be a fonne by counsell as the sonnes of men are said to be Iam. 1.18 Of his owne will begate he vs. Hee that begets by nature begets no lesse then himselfe as a man begets no lesse then a man euery creature brings forth his ownekind Gen. 1.24.25 But counsell and will beget such images of themselues as best please them so man was by counfell made in the image of God Gen. 1.26 Ad here the error of the Arians can no more infect the truth of the Scriptures in the point of Christs Diuinitie then the truth of the Scriptures can iustifie them in their wretched allegation of them A bad worke-man may vse a good instrument and often-times a cleane napkin wipeth a foule mouth If there were no more Scripture against them then that one text Iohn 1.18 nor no more words in the whole Bible then that one Monogenees onely begotten it were sufficient to confute and confound all they haue sayd and to leaue their cause desperate and without all plea though they were neuer so hear tie patrons of their owne affections God the father hath many sonnes and an onely sonne now this difference is made by the manner of generation or begetting and all the world can invent no other but nature and counsell nay why say I invent when the Scripture hath found it out to their hands and left it them to obserue By counsell the father may beget many children yea and twise beget them as his elect by creation and regeneration But by nature hee cannot beget more then one sonne and because he is begotten by nature hee is no lesse then his father and because no lesse then his father therefore an onely sonne For if his whole image be in one it cannot be in two But I see if wee breake our teeth with these hard shells wee shall finde small pleasure in the kernells neither doe I thinke that Gods schoole is more of vnderstanding then affection both lessons are very needfull very profitable but for this age wherein there is coldnesse of care especially the latter He that hath much skill and no affection may doe good to others by information of judgement but shall neuer haue thanke either of his owne heart or of God who vseth not to cast away his loue on those of whom hee is but knowne not loued O Lord seeing therefore that men are but men by their vnderstandings and Christians by their wills and affections make me to affect my relation to thee as a father and thy sonne as a brother and because counsell in working followes nature in being let me find and feele how sweet it is to be placed vnder thy sonne who from thee as thou of thy selfe makes mee both sonne and brother and fellow heire with himselfe Q. What followes from hence that they are together by nature A. That they are onely in order one before another according to their manner of subsisting As the father before the sonne and

104.23 When the Sunne riseth man goeth forth to his worke Gen. 1.5 He called the light day by a Trope putting it for the time wherein it is the cause of the day Q. What is night A. If we giue way to evident reason and experience we must needs acknowledge the night to be nothing else but the shadow of the earth that is the privation of light made by the earths thicke body intercepting and cutting off the Sunnes beames They that are of the foresaid opinion define night to be the time wherein the light returneth vpward ascending backe againe to the place where God first created it which is as a paradoxe so an vndefensible Tenent both for the reasons abouesaid as also for that in this description there is no efficient or materiall cause implyed which should make the light returne vpward ascend backe againe Lastly there is no respectiue difference made of the diverse parts of the Globe of the earth Whereupon it may be supposed that he that made this definition did not consider the earth heauens to be sphericall and so to make vicissitude of day and night in the moiety of the earth How called God the Night A. He called it Lailah which signifieth resting because he made the night for man to rest in Q. How did God order these things A. He appointed them to keepe their course making a separation betweene them setting them as it were their limites which they might not passe Gen. 1.4 Q. What is this separation A. The separation betweene the day and the night is the euening betweene the night and the day the morning Gen. 1.5 Euening separates by darkenesse morning by light So that the one dis-ioynes the day from the night and the other the night from the day Onely the first euening separated not because the light was then vncreated yet was it of God appointed even then as apt to stand betwixt light and darkenesse And thus from the euening and the morning was the first day finished consisting of 24. houres In the first evening were heaven and earth created and in the first morning the light or element of fire The observation of time will keepe vs from that foule confusion about heaven and earth which are so frequently expounded of the workes that followed vpon other dayes Q. What is the Creation of the ayre A. Whereby God made it in the next part of the first matter most moyst and of a diffusiue or diffluent nature spreading abroad both for impletion and separation Psal 104.2 He spreadeth the heavens like a curtaine that is the ayre for he had spoken of the light before which is further called a superior chamber very spatious and containes as it were a beame for the hanging of the clouds For water is naturally cold and therefore gathereth it selfe together in the middle region and by helpe of the ayre is held vp which maketh a partition betwixt those waters that are congeled aboue and that are fluide and floating below Gen. 1.7 for the cloudes hang by vertue of cold both in the place and of that which is in vapours being watery and ascending by the violence of the Sunne beames redoubled which when they returne single leaue their vapours behind them which are held by the place till the fire light returning dissolue the bands and send them downe againe in raine or some such like moyst Meteor Iob 38.31 Canst thou bind the sweete influences of Pleiades or loose the bands of Orion This is nothing but the neat and cold that rules in the ayre and earth when these brumall or aestivall starres are most to be seene in our haemisphere Orion is seene all night in the moneth of December and so on till the Spring lesse or more The Pleiades begin with the Spring and last till Autumne when Acturus takes place Iob. 9.9 So then as cold bindes vp all in Winter because of the Sunnes absence so heat looseth againe when the Sunne returneth in the Spring And as below so aboue cold knits the clouds and heat breakes their knots Q. How called he it being made A. By the name in Hebrew Shamaijm which signifies there be waters sealing thereby the office in deviding betwixt the two waters Gen. 1.7.8 Hence it comes to passe that raine water is farre more fruitful to the earth then any other because it is not dissolved by the light but it brings downe with it much ayery moysture which is fatter then leane water and we see by experience that one shower is better then much watering Q. When was it made A. In the second 24. houres God taking as it were a whole day for that which was equally capable of light and darkenesse Gen. 1.8 So the euening and the morning were the second day by an equall succession of light and darkenesse 2. Cor. 4.6 God in the first day made light to shine out of darkenesse when there was no capable subiect for the receiuing of it now he stayes a whole day of 24. houres for light and darkenesse to come and goe in a proper subiect Oh then how should we trust this God to shine in our hearts even when we are most vncapable Q. What is the creation of the colder elements A. Whereby he created them with formes lesse actiue and therefore colder these elements are clogged with more matter then forme and therefore the action of them is much hindred Isa 1.2 Heare O earth the dullest of Gods creatures is brought to convince man of disobedience which should be the most forward Q. What are they A. Water and earth Gen. 1.9 Let the waters be gathered and let the drie appeare Q. What is the Creation of the water A. Whereby it was made in the lower part of the first matter most cold and moist His cold appeares to be greatest by his gathering and his moysture in this that it is fluide and of a spreading nature yet much inferior to the ayre as may appeare by putting our hands into oyle and water as likewise by pictures which hold their colours the longer for that they are laid in oyle Now because water sooner dries vp then oyle it is plaine that ayre which is predominant in oyle is moyster then water Gen. 1.9 Let the waters vnder the heaven be gathered together this is done by the cold of them and therefore no wonder to see the Seas tumble together Q. How is this water devided A. Into the waters aboue and the waters beneath Gen. 1.6 And it is probable that both these waters met together in Noahs flood Gen. 7.20 with 11. Q. What meane you by the waters aboue A. The clouds and whatsoeuer water is aboue in the ayre Gen. 1.6 Psal 104.3 and 148.4 For as cold gathers them below so aboue c. and may very well be called Gods botels as containing all those gatherings Iob 38.37 Q. What meane you by the waters beneath A. The Sea and all the waters here below Psal 33.7 Hee gathereth the waters of the

nothing whereof they needed to be ashamed nor any externall thing wherby they might be anoyed which are the proper ends of apparell viz. to hide our shame and defend vs from externall danger of weather and weaknesse Gen. 2.25 Q. When were they created A. Together with the beasts on the sixt day Gen. 1.31 Thus God leaues them to their conscionable obedience the only way to entaile a comfortable prosperitie vpon themselues and their seed after them if their sinnes strip them not of all their hopes CHAPTER XVI Of Gods Providence Question HItherto of the Creation What is Gods Providence Answere It is that part of Gods efficiencie whereby he provideth for all his creatures even to the least circumstance that haue his being Psal 104.24 with 27. As he hath made them in excellent wisedome so in the same wisedome he provides for them Providence is not to over-see or ouer-looke his workes but to worke and haue an efficiencie in all things Permission to the creature is not a cessation to the Creator but the Lord workes his owne will by euery permission Providence is to minde the creature God never forgetting the workes of his owne hands Hence God may be said to be the soule of the world not informing it essentially as a peece of any creature but by his efficiencie in euery thing Math. 10.29.30 Luke 12.6.7 That which Mathew speakes of the falling of a Sparrow Luke interprets by not forgetting In regard of Providence all things are done by reason not of the creatures for thereof they are ignorant therefore by God The falling of a Sparrow is a proposition and that is made of arguments which are cause and effect all which is reason not of the Sparrow nor of men Angels for they onely analyse it by seeing it done therefore of God alone who makes that reason to hang together in the very fall of a Sparrow or hayre of our heads And here come many errors to be touched First the error of necessitie which is that all things fall out by a fatall destinie There is a certaintie in all things for the counsell of God is infallible but no necessary cause seeing these two in reason are opposed Secondly some goe as wide on the other side that would haue all things governed by fortune and chance as if ignorance in vs were to bee preferred before knowledge and counsell in God A flocke of sheepe stands not in more need of a Shep-herd then the worke doth of God Thirdly others hold a Providence in the great and waightie affayres of the world but none in the lesser and baser workes As if it were not as honorable for God to rule the least as to make them A spire of grasse was his creature and it growes not but by his Providence Fourthly the Providence in Lots is not rightly vnderstood It is as casuall for a lot to fall as an haire from the head and yet the Providence is not equall for beside the reason it hath from God in the cause and effect so disposed by him It hath another in the conclusion that by such a fall such a thing shall be determined which is sometimes miraculous sometimes ordinary but alwayes the conclusion of God Seeing then both the reason in the proposition and event is Gods and not mans it is soberly to be vsed and not vpon euery sleight occasion Chance may bevsed in recreation for casualty is to vs in all things inevitable but not determining chance for that is at our libertie and may follow our consultation A lot and fortune differ as the generall and speciall the generall is incident to all our actions and passing our reason is ordered by God the speciall is incident to those things which are warranted vs of God when we take a casuall thing and applie it by Gods providence to determine some event The first is naturall and ordered by that providence which guides nature to his end and sometimes in wisedome lets it misse his end which is chance falling beside the scope of the second mouer though it hit with the first The other is divine as being a testimony giuen by God in the resolution of lome doubt And here it may well be demanded whether the Lot being a divine testimony would like a divine Oracle ever conclude the same truth I answere the Lot is ever infallible in the conclusion because the reason is Gods and ought not to be iterated for that makes God a lier calling into question whether the Lot conclude by the Providence of God or no. Yet I say in sinnefull iterations where the Lot is ordinary and not extraordinary that in the next fall of the Lot fortune may change and differ from the first yet the conclusion in both be Gods and that as his divine testimony But you will say then Gods Oracle is vncertaine and he may contradict himselfe I answere No. For they are both truthes so determined by the Providence of God and the latter may bee a punishment of mans infidelitie for distrusting God in the former A lot is a cause by fortune and therefore must be referred to some cause by counsell not to men for then might they make by the Lot what conclusions they pleased therefore to God who by his owne counsell makes such a conclusion in so casuall an accident Furthermore it followes not because the matter of Lots is indifferent that therefore it may indifferently be vsed in recreation for it is the forme the matter that giues the especiall essence Things that are simply good or simply evill are not to be determined by Lots for so may wee imbrace good for evill and evill for good It must be of a midle nature to both Hence it is vnlawfull to choose two Magistrates by Lot if both be not equally capable of the place for so shall the Common-wealth be wronged by insufficiencie Fiftly this reproues them that exclude actiue providence from the workes of darknesse I know no providence which acts not the Sunne can worke in a stinking puddle or filthy dung-hill and yet still be pure True it is God permits things when he doth not withstand their actions but to say he permits not hauing any hand in the worke is to deny his providence c. And here is excellent comfort to all Gods children that their afflictions are not let loose at randum but come from an Almightie power guided by a most wise providence and tempered with a fatherly loue This cannot but blunt the edge of all evils to consider that a divine hand is in them all Savage creatures will be smitten by their keepers when they are ready to teare strangers in peeces shall I struggle with him that made and moderates the world when he strikes me Either must I blame the first mouer or discharge the meanes though the men may be iustly blamed I know the agent whatsoever may be the fault of the instrument The dying theefe pardons the executioner and exclaimes on his

obiects by reason of this naturall exorbitation An instrument put out of tune is dissonant in all harmonies Rom. 3.13.14.15.16.17.18 Throat tongue mouth feete actions c. are all without Gods feare Rom. 1.29.30 Psal 50.16.17.18.19.20 Psal 10.4 and 14.1 Hainous crimes neither sparing God nor man Psal 10.6.11.13 and 40.13 and 74.8 Isa 28.15 Math. 12.24 Luk. 12.19.45 and 18.11.12 1 Cor. 2.14 Gal. 5.17 These and many more declare plainely how man in all his outward actions swarues from the prescript rule of righteousnesse And here the Lord beside the order of consequence and contrarietie in punishing one sinne with another and making both bitter and stinging to the conscience hath a double act First he limites the sinne what way and how farre it shall goe He hath a bit and bridle to curbe any sinner Psal 32.9 and when he is gone to the vtmost of his teather he can pull him backe againe to his taske with shame The very Devils can be no more malicious in their mischiefe then God will haue them 1 King 22.21.22 Iob 1.12 Secondly God directeth sinners evermore to his glory they shall honour him when they thinke least of it They that never learned to lispe a word of a better life shall liue for God when they die to damne themselues If good thoughts by restraining grace looke into a wicked heart they stay not there as those that like not their lodging and therefore are soone gone They scarce find an Inne to baite in before they be baited out againe with mis-rule onely that light of Gods loue and countenance that shines into an holy heart is constant like that of the Sunne which keepes due times and varies not his course for any of these sublunary occasions yet blessed be God who restraines the plots and practises of the wicked for the good of his elect Q. What are the degrees of this sinne A. It may be greater or lesser in respect of whom or against whom it is committed likewise in respect of the matter manner or measure of working it as whether it be done of knowledge or ignorance of infirmitie or stubbornnesse or with an high hand Iam. 1.14 A wicked obiect brings in suggestion suggestion delight delight consent consent practise practise custome custome obstinacy obstinacy hardnesse of heart and that a reprobate mind 1 Tim 1.13 Rom. 2.5 1.28 Ier. 5.3 Lust is lesse then adultery hasty anger is lesse then Racha and that then foole Math. 5.22 The sinne of a Iew is greater then of a Pagan of a teacher then a scholler Rom. 2.18.20.21 He that knowes Gods will and doth it not is to be beaten with more stripes then one that is meerely ignorant Luk. 12.47 A professors sinne is greater then the sinne of a prophane man Againe it is a lesse sinne to strike a common man then a Constable a Constable then a Iustice of peace a Iustice of peace then a Iudge a Iudge then a Prince a Prince then to put out the hand against God It is a greater vnkindnesse for a sonne to offend his father then another man c. Habituall sinnes are worse then actuall and a railing habite is worse then a slip or error of the tongue Here may a question be demanded whether the sinnes of the first Table or the second are greater Answere compare person with person and then euery sinne against God is more vile then against my neighbour but other circumstances may aggravate and make a sinne greater in the second Table then the first Idle taking of Gods name in vaine As O Lord O Iesus are not so ill as Murther and Adultery Negligence on the Sabboth and stealing a nap by chance at a Sermon is not so vile and villanous as to robbe and kill by the high wayes side but let circumstance goe with circumstance as person with person degree with degree c. and then euery sinne against the first Table is worse then against the second Q. How many sorts be there of actuall sinnes A. Two the sinnes of commission and the sinnes of omission Ier. 2.13 And man doth vsually omit good before he commit any evill The want of doing worthlly makes a man wanton in doing wickedly Q. What is the sinne of omission A. The not doing of that good which should be done Mat. 25.43.44 2 Thess 1.8 Negatiues in goodnesse are positiues in evill at the last day shall men be judged for not doing good It is not what harme or hurt haue you done but what health and helpe haue you beene to the needie God made nothing to be idle but euery thing to worke vnto his end that the great worke-master of all might be glorified in his handy worke This sinne is not properly an act but not acting and for want of a tearme we call it actuall It springs from originall sinne which makes vs vnapt to good Q. What is the sinne of commission A. The doing of that evill wee should not doe Rom. 1.28 These two branches or streames of originall sinne shew vs the nature of the fountaine it selfe that as it is dry and barren of good so it sends forth an Ocean of evill As it is a privation of good so it makes vs omit all duty as an inclination to evill it makes vs commit all villanies Ier. 4.22 Wise to doe evill but to doe good no vnderstanding Prompt to vice vnapt to vertue Ex peccato originis sumus ad omne bonum inepti ad omne malum procliues To conclude this punishment of sinne and iustifie God in his act Sinne runnes with the act and is more in the agent then the action yet it glewes them both together and by meanes of this concretion it selfe is both cause and effect For as arts are concreted and concreated with things that is God did as it were clap the art and the thing together so the Devil hath conglutinated and compacted the sinne and the substance together A Logician doth reason It is not so much the man as his Logicke that performes the art so it is not so much the man that makes a Garment as the Taylor c. Hence we learne in the blacke Art of the Devill that it is not so much the substance as the sinne that doth evill and that subiect onely sinneth which is glewed together with the sinne God therefore running along with the substance as well as the sinne and being in the action of the sinner as well as the sinne may doe that by his owne art which neither the sinne nor the sinner can be said to doe and so very well may punish the sinner with his sinne and yet be no cause of it Rom. 1.24 Gods contact will ever be free from sinnes contagion even as the Sunne-beames raise a stinke and ill savour out of a dung-hill without any infection at all The fire can soulder two peeces of iron together and yet goe in and come out againe without being made irony or hard at all so God by stirring in the

the part renewed where there is part taking for corruption the Devill and the world are vp in armes for newnesse of life the Father Sonne and the Spirit Eph. 6.12 1 Ioh. 4.4 Q. What are the parts of Regeneration A. They are according to the constitution of the subiect and that is of a Soule and a body The renovation of the soule is either intellectuall or morall Intellectuall is the clearing of our vnderstanding with spirituall knowledge and godly wisedome to vse it Reason without grace in the very excellency of it is but the Devils anvile whereon he forgeth and hammereth mischiefe What is carnall wisedome but serpentine subtiltie What is skill in lawes but colouring and covering bad causes and persons and making truth a nose of waxe to bad ends Marke and you shall ever finde the ring leaders of all lewdnesse and lasciviousnesse to be men of good wits but alas what 's all this without a fanctified minde What are sacred oathes and holy obligations to prophane persons but as Sampsons cords which they snap in sunder as fast as they are giuen them So well vnderstand they themselues that they doe and vndoe and discerne God in his word as they doe Christ in his Sacraments which they regardlessely take and as rashly breake There is no band that they cannot make like a Monkies coller out of which they will slip their neckes at pleasure But reason truely renewed will be constant in Religion Luk. 1.79 A Candle set vp in the minde to discover darkenesse and guide our feete in well doing And this is true illumination Psal 16.11 Rom. 7.23 and 12.2 2 Cor. 1.21 Colos 3.10 Rev. 3.18 Morall sanctification is of the will and all the affections of the will hence freedome to goodnesse of the affections hence repentance which is the change of them all hence our loue of God and goodnesse and hereupon in the absence of good hope and desire of it and in the presence ioy and gladnesse Also our hatred of evill if it be absent feare and flight if present griefe and sorrow By meanes whereof Repentance is an aversion from evill because hatred is an affection of separation and a conversion to good because loue is an affection of vnion And by meanes of the two cardinall and primitiue affections all the derivatiue and subordinate are set on worke Our desires are made fervent which before were saint in following after God but now are made impatient of delay Prov. 13.12 Hell mouth may be full of good wishes Num. 23.10 And they that are troubled with their farmes and fat oxen c. count it a blessed thing to eate bread in Gods kingdome Luk. 14.15.16.17 But these for want of penitent desire may be said to want will It may be sayd of them they would be good but they haue no will to it there is none so prodigall or slothfull but would be rich yet wee say not such will be rich set it downe and determine it vltimata voluntate There are none so wicked but at sometimes haue a faint desire to be good and leaue sinne but these cold dispositions breed and beget imperfect essayes and proffers and by their negligent propensities and inconstant bubles shew they spring from corrupt flesh which can be prodigall in momentanie purposes and promiles But sanctified desire is eager and earnest and with Dauid will vow and sweare to obey yea and be more vile in spite of mocking Michots Never was Ahab more sicke for a Vineyard Ruhel more ready to die for children Sisera for thirst then the Saint of God is after holinesse Psal 42.1.2 and 81.10 and 119.20 and 143.7 Gant 2.5 A gaine this will make our desire of good laborious and will not suffer vs to be lazie Christ Math. 5.4 compares it to hunger which will breake through the stone wall and it will make them hold out and be constant without ficklenesse Psal 119.20 As for ioy in the fruition of good oh what an heauen brings it into the soule This will make vs for sinceritie to delight in the law with the inner man Rom. 7.22 It will bring vs to a full ioy Ioh. 15.24 Isa 9.3 Psal 4.8 Yea and will so strengthen vs in the good we haue that we shall as well in passiue as actiue obedience indure c. As for feare of evill it will set it the right way making vs to dread more the doing of it then suffering in it and for sorrow it will make vs see our sinnes thoroughly and bewaile them as heartily and as wee see in nature that there is the same instrument of seeing and weeping to shew vs that weeping depends vpon seeing so repentance no sooner takes notice of sinne but a godly heart begins to bleed for it and so he that intellectually sees well morally weepes well And by all this we see how the mind will and affections are sanctified and the excellent worke of repentance in regard of all our affections Isa 55.7 Act. 11.18 Rom. 6.4.5.6 Ephes 4.22.23.24 2 Tim. 2.25 Phil. 2.13 Ier. 4.4 Q. What is the renewing of the body A. When the members of the body which before were servants to sinne are now become the servants of righteousnes euery part executing his function in an holy manner Rom. 12.1 Rom. 6.13.19 Col. 3.5 Q. What is our glorification A. The perfection of our sanctification whereby wee are made compleat in holinesse and righteousnesse Famous acts shall haue glorious rewards Glory is the praise and price of vertue for as shame and repentance are bridles and curbes to sinne so praise fame glory and honor are the spurres and speeders of vertue Praise followes the beginning of a good action fame runs with it as it spreads further abroad and glory is for the perfection of it when euery mouth rings of it and euery heart honours it I cannot but thinke that the wicked one day shall honour the godly and speake of their glory to their owne shame and howsoever they speake all manner of ill of them in this world yet often doe their hearts checke them with their innocency and to see their honour maugre the malice of all gaine-sayers A field of sinceritie charged with the deeds of pietie cannot but be accomplisht with the crests of glory all the fame which men haue sought by buildings by acts of Chivalry and by such other courses which the light of nature offereth and effecteth for the enobling of it selfe time devoureth it and within an age or two it is cleane put out but that glory which springeth from the rootes of godlinesse no tract of time can make to wither no blast of venemous tongues can overcome It shall breake out as the Sunne in spite of all darkning clouds it is watered with the dew of heauen and it shall grow and increase in spite of the Devill himselfe Envie will be the companion of vertue as well as honour and by meanes thereof shall the godly be reviled of the wicked Luk. 6.22 2 Cor.