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cause_n	bad_a	good_a	see_v	1,466	5	3.4614	3	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

haue good hearts which vndoubtedly are the worst for these two parts will euer goe together Divine Philosophie will teach vs to referre all our speculations to action yea our very affections Feare in Scripture is ever accompanied with seruice seeing God hath so wedded them together let no man presume vpon any condition to devorce them as Papists doe with a dead faith but their dispensation therein is the dissipation of the truth which will haue seruice and obedience the true probats of faith and feare And as Dalilah said to Sampson How canst thou say thou louest mee when thy heart is not with mee So how can they professe they loue God whose hearts obey him not In the new Testament Religion is distributed into faith and lone 2. Tim. 1.13 Keepe the paterne of wholesome words which thou hast receiued of me in faith and loue Loue springs from faith 1. Tim. 1.5 And faith workes by loue Gal. 5.6 and loue fulfils the law Rom. 13.10 not by action but intention for it is the end of the law 1. Tim. 1.5 God accepting sincere loue for perfect dutie By faith wee are spiritually glued and cimented to God that we may bee one spirituall body with him in which sense it is said He that is glued to the Lord is one spirit 1. Cor. 6.17 Cords will bind so will the cords of loue Hos 11.4 Zach. 11.7 But cords may be vnknitt Nailes will fasten and wee haue the words of the wise as nailes fastned by the masters of the assemblies Eccl. 12.11 but yet nailes may slip or leaue a chinke onely the glew of faith ioynes all close together or rather both these parts will cause vs with full purpose of heart to cleaue vnto the Lord Act. 11.23 The heat of faith and loue will digest this whole Art that it may be distributed into the veines of euery good word and worke These two will make vp a perfect paire of compasses that can truely take the latitude of this Art And first must wee haue faith as the one foote pitcht vpon the Center which is God whiles obedience as the other walkes about in a perfect circle of all good duties The fire of faith and light of life will evince against the gates of hell the vndoubted truth of Religion So that by these sweete and cordiall flames may the soule of euery Christian warme it selfe against all those cold despaires whereunto Satan tempteth Q. What is Faith A. The first part of Religion whereby from knowledge I beleeue in God the first act of faith is passiue in receiuing what God giueth And so layes hold of happinesse workes it not Faith makes iust as the hand makes rich that is filled with the wealth of another or as the Iewellers boxe base in it selfe is made precious for the pearles it containeth Here may wee iustly say it is a poorer and meaner act to beleeue then loue nay rather passion then action for we are first apprehended of God before we apprehend him againe Phil 3.12 This grace is most freely graced that it might the more frankely reflect all vpon God a gaine And because it is the roote of all the rest will teach humilitie exclude boasting like the ful eare of corn that hanges downe the head towards the originall or if any be so graciously exalted and freely favoured aboue his fellowes that his stalke is so stiffe that it beares him vp aboue the rest of his ridge then faith will make him looke vp to heauen aboue not in the thoughts of pride but in the humble vowes of thankefulnesse and say with Mary the Lord hath regarded the low estate of his servant Thus will faith rightly vnderstood teach vs to knead nature in the durt and dust and spoyle our free will of all her proud ragges loading her with reproches and giue all glory to him that sayes he will not giue it vnto another Papists being of late more ashamed then before doe confesse all is giuen but say they is it not all one to pay a summe and haue so much giuen mee as may pay it No doubt Faith receiues a full discharge makes it not We rather by Faith receiue an acquitance sealed in the blood of Christ then the blood of Christ to make our owne workes meritorious which we may offer to God in payment for our selues Eternall life Rom. 6.23 is both merit and mercie we take it as a gift Christ earnes it as wages Ephe. 2.8 Saluation through faith yet not of our selues Here lies the errour of the Papists euen in faith it selfe and euery other good grace of the spirit that our free will hath his intervention and operation betwixt Gods giuing and our taking so that if God will but beare halfe the charges by his co-operation man shall vnder-take to merit his owne glory and fulfill the royall law so abundantly that he shall haue something over and aboue to be very beneficiall and helpefull to his needie neighbours But the way of the law is longer then our pursey hearts and short legges can reach to the end and perfection of it As Constantine sayd to Acesius the Novatian Set vp ladders and climbe to heauen so I to Papists scale heauen by your workes as for vs we haue found another way and that is to ascend vpon Iacobs ladder Wee leaue tuggling and strugling that way to preuaile and fall with Iacob to wrestle with Christ for a blessing And though we goe lymping by our sinnes yet by our conquering Faith wee shall be Princes with God By this therefore the vaunt of Papists must needs avaunt yet further faith in another act will cut the very winde-pipe of our free-will and merit It is wittily sayd of one that faith in regard of his passiue act is rather a beggarly receiver then a deserving worker all our conversion is passiue but see faith in our actiue conversion and you shall see workes a forme too low to come in any such request as to iustifie For what is faith but as the hand of the soule and what is the dutie of the hand but eyther to hold or to worke This hand then holds in the first part of Divinitie and workes in the second Now without all question Iustification is to be taught in our first part and therefore goes before obedience and faith which is as an instrument or hand for to hold Christ to iustification is mightie and operatiue both for sanctification and new obedience Workes therefore are the effects of sanctification and sanctification is the effect of iustification hence is it impossible to be iustified by workes as causes as effects and fruits they may shew it If then the secret apprehension of the closed hand of faith hide what it holdeth see the hand of faith open to iustifie the cause by the evidence of the effects in this sense workes may iustifie and perfect faith as the second part of any Art doth the first Iam. 2.22.24 Papists against the whole order of

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

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

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

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.