9. Whether is grace properly attributed to God in the second sense or no Yea most properly for God doth justifie us that is he doth account us for just through his Sonne Jesus Christ and that of his free grace and favour without any desert of our parts or any thing in us Rom. 3. 20. 24. 4. 16. What be the causes of this grace or favour of God The efficient cause is his goodnesse and free will the finall cause cause thereof is the salvation of his chosen children and the glory of himselfe and of his Son Christ Jesus What be the effects of Gods grace to us wards In generall the grace of God whereof there is no cause in us but onely his own goodnesse and will is the first cause the middle cause and the the last cause and the onely cause of all that belongs to our salvation Rom. 9. 11. And particularly it is the cause of our Election of our Redemption of the sending of Christ into the world of our Calling of the preaching of the Gospell Eph. 1. 4. John 3. 11. 34. Rom. 5. 8. It was the cause why the Apostles were called to the preaching of the Gospell Gal. 1. 15 16. Eph. 3. 8. 9. It is the cause of our Faith of the forgivenesse of our sinnes of our whole justification of our regeneration of our renovation of our love to God and our neighbour of the Holy Ghost in us of our good works of our obedience of our perseverance of the feare of God of eternall life and of life it selfe 2 Tim. 1. 9. Phil. 2. 13. Rom. 12. 6. 1 Cor. 12. 9. Rom. 3. 24. Tit. 3. 5. 1 John 4. 9. Ezek. 36. 27. Jerem. 32. 40. and in a word the begining the continuance and the accomplishment of our whole salvation doth depend wholly upon the grace and favour of God and what good thing soever we have or have had or may have belonging either to this life or to the life to come is to be attributed wholly to the grace and favour of God What is the love of God It is an essentiall property in God whereby he loves himselfe above all and others for himselfe 1 John 4. 16. Rom. 5. 8. John 3. 16. Tit. 3. 4. Mal. 1. 2 3. What learn you from hence That wee should love him dearely and other things for him That we may the better know what the love of God is declare first what love is in our selves It is a passion of the mind whereby we are so affected towards the party whom we love that we are rather his then our own forgetting our selves to doe him good whom we so love And is love such a thing in God No the true love of God is not such as our love is What difference is there There is great difference two wayes First in time for love was in God before it was in us or in any thing created for he loved himselfe and us also before the world was John 17. 23. Secondly they differ in nature and quality for that love which is in God is most perfect and pure Rom. 9. 13. without passion but in us it is imperfect and matched with passions with impure affections and grief of the mind After what manner doth the Scripture expresse the love of God In the Scriptures God doth compare himselfe to a father and to a mother loving their children to a hen gathering her chickens together under her wings to a good shepherd seeking up his sheep and to divers other things And wherefore serve these comparisons They are for our profit two wayes First to shew us that Gods love towards us is most vehement and sincere Secondly to make us bold in coming to him and calling upon him so for this love Christ Jesus calleth us by all the names of love as his servants his kinsmen his friends his spouse his brethren and by many names moe to shew that he loveth us with all loves the fathers love the mothers love the masters love the husbands love the brothers love c. and if all loves were put together yet his love exceedeth them all for all could not doe so much for us as he alone hath done If love doth not signifie any affection or passion in God as it doth in us what then doth it signifie In God it signifieth three things most perfect first the eternall good will of God towards some body for the love of God supposed towards the Elect is his everlasting good will or his purpose and determination to shew them mercy to doe them good and to save them as in Rom. 9. 11. 13. Secondly the effects themselves of his love or good will whether they be temporall concerning this life or eternall concerning the life to come as in the 1 John 3. 1. Thirdly the pleasure and delight which he taketh in that which he loveth and so it is taken in Psal. 45. 7. 23. What things doth God love besides himselfe Besides himselfe God loveth all things else whatsoever he made but he loveth not sinne and iniquity for he never made it as Saint John saith 1 John 2. 16. Again he loveth his Son being manifested in the flesh and he loveth his chosen children for his Sons sake with whom he is well pleased Mat. 3. last verse Obj. 1. The Scripture saith that God doth hate all that work iniquity how then can God both hate and love one and the same man In every wicked man we must consider two things First His nature Secondly his sinne His nature is the work of God and that he loveth but his iniquity is not of God and that he hateth Obj. 2. God doth afflict his children therefore he doth not love them Whom he loveth he correcteth and therefore he correcteth them because he loveth them even as a gold-smith tryeth his gold in the fire because he loveth it Whether doth God love all alike or no No he preferreth mankind before all his other creatures for which cause God is called Philanthropos that is a lover of men and this appeareth by three effects of his love First he made him according to his own Image that is in righteousnesse and true holinesse Gen. 1. 26. Eph. 4. 24. Secondly he made him Lord over all his creatures Psal. 8. 5 6. Thirdly he gave his own Son to death for his ransom Doth God love all men alike No for he loveth his Elect better then the Reprobate for the Elect he calleth effectually by his Spirit in their hearts when he calleth others but by the outward voyce of the Gospell c. Again amongst the Elect themselves some are actually wicked and not yet reconciled nor called as was Paul before his conversion but the rest are called and already made holy by Faith in Christ as Paul was after his conversion and of these he loveth the latter sort with a greater measure of love then the former as the Scripture testifieth in Prov. 8. 17. What manner of love doth God beare
and whereas a man willeth a member of his body to be cut off we may rather call it a permission then a willing and yet a vvilling permission You have shewed how many ways sin is to be considered how many things are to be considered in every sin and how we are said to will a thing Now let me hear what you say to the matter in question that is whether God doth will sin or no Before I answer directly to your question I think it is not amisse to shew what every one must carefully take heed of in answering to this question for in answering there is danger Let me hear what dangers must be avoided in answering There are two and every one must avoid them and sail between them as between two dangerous rocks The first is this we must take heed lest we make God the author of sin by affirming that he willeth sin as the Libertines do as Adam did Gen. 3. 12. for that were the next vvay not only to put off our sins from our selves and lay them upon God but also to cast off all conscience of sin and all fear of God then the which nothing can be more blasphemous against God and pernicious to our selves What is the second thing to be avoided The other is this we must take heed that we affirm not any evill to be in the world which God knoweth not of or whether God vvill or no for that vvere to deny Gods omnipotency and al-knowledge These are two dangerous rocks and heresies indeed but now I expect a direct answer to the question That cannot be at once but by going from point to point according to our former distinction of sin and vvilling Very well then declare first of all what things God doth properly will which of themselves are to be willed God doth first and chiefly vvill himself that is his own glory and Majesty as the end for vvhich all things are and this he is said to vvill properly that is he loveth it advanceth it and delighteth in it and to this purpose serve all those Scriptures vvhich command us to sanctifie his name and to adore his glory as in Esa. 48. 11. Pro. 16. 4. Rom. 11. 36. Besides himselfe he doth properly vvill all other things vvhich he made and vvhich he doth himself insomuch as he doth approve them and love them as appeareth by these places following God saw all that he made and it was good and therefore gave a Commandement that one should preserve another by multiplying and encreasing Again it is said whatsoever the Lord will that he doth therefore whatsoever he doth that he wils and although he hateth evill yet he doth properly will and love that good which commeth of evill that is his own glory and the salvation of his people Whether doth God will punishments or no Yea his will is the first and efficient cause of all punishment which is proved by this reason and argument every good thing is of God every punishment being a work of justice is a good thing therefore every punishment is of God and he doth will it What say you to the words in Ezekiel 18. 23. 32. I will not the death of a sinner That place is to be understood onely of the elect for properly indeed God doth not will their death and therefore to keep them from death meaning eternall death he giveth them repentance Whether doth God will sin as it is a punishment of sin that went before Yes he doth and it usuall with God to punish one sin with another as for example the hardning of Pharaohs heart was a sin in Pharaoh and God brought it upon him not as a sin but as a punishment of his former sins You say that in every sin is an action or deed which is either inward or outward whether doth God will that or no So far forth as it is an action only God doth will it but not the corruption deformity of the action for in him we live move and have our beeing Acts 17. 28. But whether doth God will sin properly as it is a transgression of the law and a corruption in the action or no No he doth not neither can be for it is against his nature and to this effect serve these places of Scripture following Psal. 5. 5. Heb. 1. 15. 1 Joh. 1. 4. and reason doth confirm it many vvayes for looke vvhat God doth vvill properly he loveth and alloweth it but God hateth and damneth sin as the Scriptures vvitnesse and therefore he doth not vvill it properly Zach. 8. 17. Again he hath sent his Son to take away the sins of the vvorld and to destroy the vvorks of the Devill therefore he doth not vvill them Lastly if God should properly vvill sin then he must be the author of sin but he is not the author of sin for the Scriptures doe never attribute sin unto God but unto the devil unto men Ro. 9. 14. 1 Ioh. 2. 16. But although God doth not properly will sin yet he doth willingly permit sin doth he not Yes but for the better understanding how God doth permit sin vve must consider hovv many vvays or in hovv many senses one is said to permit a thing and that is three vvays To permit is sometime of two good things to grant that vvhich is lesse good although it vvere against our vvill as for example a man vvould bring up his son in learning rather then in vvarfare or in any other occupation but because his son hath more mind to an occupation then to learning and doth crave of his father to go to some occupation or to be a Soldier rather then a Doctor his father doth grant him his desire but he had rather have him to be a Scholar And this is a kind of permission and suffering but this permission ought rather to be called a will indeed for that which is lesse good yet because it is good he doth will it and approve it and it is a true object of his will and it may be called a permission in respect of that will which had rather have had the greater good And is thus God said to permit sin in this sense No by no means for sin as it is sin hath no shew of good in it which may be compared with a greater good Which is your second way of permitting Sometimes to permit is to grant one evill to goe unpunished that many more grievous evils thereby may be prevented as many times Princes Magistrates are wont to doe and so some do think that God hath granted some sin to be done without danger or threatning of punishment lest more and more hainous mischiefs should ensue And are not you of that mind No God forbid I should for the Apostles rule is both generall and true we must not doe evill that good may come thereof lest we be damned justly therefore no man may by the law of God admit any sin to avoid another
hell for those that should trouble themselves with such vain and idle questions August lib. 1. Confess Chap. 12. What is that he hath revealed unto us concerning that he did before the beginning of the world Besides the inward works of the three Persons of the blessed Trinity whereof we have spoken and the mutuall delights which they took one in another and glory which they gave one to another this externall act of his is revealed unto us in the Scriptures that he hath in himselfe decreed all things together with all the circumstances of all things which have or shall be done from the beginning of the world unto the end thereof What then be the parts of Gods Kingdome The decree determining all things from all eternity and the execution thereof fulfilling the same in time for as from eternity he decreed so in time and everlastingly he accomplisheth all things unto the full execution of that his decree 1 Cor. 2. 16 Eph. 1. 11. Acts 4. 28. Psal. 99. 4. 135 6. So that the first is an eternall the second a temporall work of God What is the decree It is that Act whereby God from all eternity according to his free will did by his unchangeable counsell and purpose fore-appoint and certainly determine of all things together with their causes their effects their circumstances and manner of being to the manifestation of his own glory Psal. 99. 4. Mat. 10. 29. Rom. 9. 20 21. 11. 36. Prov. 16. 4. Eph. 1. 4. 11. Acts 2. 23. Jer. 1. 5. 15. What gather you of this that Gods decree is defined by his most perfects wâ—ll First that the things which he decreeth are most perfectly good Secondly that we must not subject his decree to our shallow and base capacity or measure it by our reason considering that the will of God from whence the decree cometh is unsearchable What be the parts or kinds of Gods decree That which God hath decreed concerning all his creatures generally for the declaration of his power wisdome and goodnesse in their creation and preservation and that which he hath decreed specially touching the good or evill of the chief or reasonable creatures Angels and Men to declare the glory of his grace and justice What note you in the former That God according to his good pleasure hath most certainly decreed every both thing and action whether past present or to come and not onely the things and actions themselves but also all their circumstances of place and time meanes manner and end so that they shall not come to passe in any other place or time then he hath ordained and then and there they shall come to passe necessarily Psalm 99. 4. Acts 27. 20 21 22 23 24 25 26 27. 31 32 33 34. Doth this necessity take away freedome of will in election or the nature and property of second causes No but onely brings them into a certain order that is directeth them to the determined end whereupon the effects and events of things are contingent or necessary as the nature of the second cause is so Christ according to his Fathers Decree dyed necessarily Acts 17. 3. but yet willingly and if we respect the temperature of Christs body he might have prolonged his life and therefore in this respect may be said to have died contingently What consider you in the especiall decree which concerneth the good or evill of the principall creatures The fore-appointment of their everlasting estate and of the means tending thereunto the former whereof is called Predestination What is Predestination It is the speciall decree of God whereby he hath from evelasting freely and for his own glory fore-ordained all reasonable creatures to a certain and everlasting estate of glory in heaven or shame in hell What creatures come within this decree Both Angels 1 Tim. 5. 21. Matth. 25. 41. and Men 1 Thess. 5. 9. Rom. 9. 13. 22 23. 1 Pet. 2. 8. Eph. 1. 5. John 17. 12. 22. Exodus 33. 14. What is the cause of this decree Only the meer will and free pleasure of God to dispose of his own work as he will Rom. 9. 21. Jer. 5. 14. 18. 22. Esay 64. 8. What manner of decree is this It is a deep and unsearchable an eternall and immutable decree Rom. 11. 32. Eph. 1. 4. Is this decree certain and unchangeable Yea it must needs be so because it is grounded on the eternall and unchangeable will of God and therefore there is a certain number of the elect and reprobate known only to God which cannot possibly be encreased or diminished John 13. 18. 2 Tim. 2. 19. How then doth Moses wish himselfe to be blotted out of the book of life Exod. 32. 32. He speaketh conditionally if it were possible to declare his love to Gods glory and his people as Paul did Rom. 9. 3. But if Gods decree cannot be altered then we may be secure and not care how we live No more then we may neglect and forsake our meat and drink because the tearm of our life is fore-appointed the end and the means are joyned together of God and cannot be separated by any man What are the parts of Predestination Election and Reprobation 1 Thess. 5. 9. Rom. 9. 13. 22 23. VVhat is Election It is the everlasting predestination or fore-appointing of certain Angels and Men unto everlasting life and blessednesse for the praise of his glorious grace and goodnesse 1 Tim. 5. 21. Joh. 15. 16. Rom. 9. 22 23. Eph. 1. 4 5 6. 9. Is there no cause reason or inducement of election in the elected themselves None at all it is wholly of free-grace without respect of any goodnesse that God fore-saw in us 2 Tim. 1. 9. Rom. 9. 16. Phil. 2. 13. Eph. 1. 9. for otherwise man should have whereof he might glory in and of himself as having discerned himself from others and God should not be the cause of all good nor should his counsell be incomprehensible Is not Christ the cause of our Election No not of Gods decreeing of it for that he did of his own free-will but of the execution of it that is our salvation is for and through Christ. What tokens have we of our Election A true faith and a godly life What use are we to make of our Election First it is our great comfort that our salvation standeth by Gods eternall decree that cannot be changed and not in our selves that daily might lose it Secondly it sheweth Gods infinite mercy that before we were or had done good or evill he elected us rather then others as good as wee Thirdly it should make us love God all our life to our uttermost for his love to us Fourthly it is a help against al temptations of Satan or our doubting nature and also against all afflictions and contempt of the world Rom. 8. 38 39. Fiftly it serveth to humble us that we had nothing of our selves for our salvation but it freely came from God
What is Reprobation It is the eternall predestination or fore-appointment of certain Angels and men unto everlasting dishonour and destruction God of his own free-will determining to passe them by refuse or cast them off and for sin to condemn and punish them with eternall death Prov. 16. 4. Exod. 9. 16. Rom. 9. 17. 22. 2 Tim. 2. 20. Mat. 25. 41. Is not sin the cause of Reprobation No for then all men should be reprobate when God foresaw that all would be sinners but sin is the cause of the execution of Reprobation the damnation whereunto the wicked are adjudged being for their own sin Is there no cause then of Reprobation in the Reprobate None at all in that they rather then others are passed by of God that is wholly from the unsearchable depth of Gods own free-will and good pleasure But is not God unjust in reprobating some men and electing others when all were alike No for he was bound to none and to shew his freedome and power over his creatures he disposeth of them as he will for his glory as the Potter is not unjust in making of the same clay sundry vessels some to honour and some to dishonour Doth Predestination only come within the compasse of Gods decree and not the means also of accomplishing the same Yes the means also comes within this decree as the Creation and the fall of the reasonable creatures If God hath decreed the works of the wicked must not he of force be the author of sin and evill God is not the cause of sinne and evill which he forbiddeth and condemneth but Satan and man yet God in his secret will hath justly decreed the evill works of the wicked for if it had not so pleased him they had never been at all for most holy ends both of his glory and their punishment as may be seen in the Jews crucifying of Christ Acts 2. 23. and Josephs selling into Egypt Gen. 45. 7. 50. 20. For the thing that in it self by reason of Gods prohibiting of it is sin in respect of Gods decreeing of it for a holy end comes in the place of a good thing as being some occasion or way to manifest the glory of God in his justice and mercy for there is nothing sin as God decreeth it or commandeth it neither is there any thing of it selfe absolutely evill 1 Pet. 3. 17. But because God hath forbidden it therefore it is evill and only unto them unto whom God hath forbidden it as Abraham killing of Isaac being commanded of God was to be obeyed and sin it were to have disobeyed it which otherwise by reason of Gods commandment forbidding to kill was a sin for God forbiddeth not things because they are of themselves and first evill but therefore are they to man evill because God hath forbidden them for all sin is a transgression of a law and God doth in heaven and in earth whatsoever pleaseth him neither is there any greater then he to command him So much of the decree or purpose of God what is the execution of it It is an action of God effectually working all things in their time according to his decree Eph. 1. 11. Acts 4. 28. What are the parts of the execution Creation and Providence Psal. 33. 6 7. 9. 10 11. 146. 6 7. Jer. 10. 12. What is Creation It is the execution of Gods decree whereby of nothing he made all things very good Gen. 1. 1. 7. Heb. 11. 3. How many things in generall are you to know concerning the Creation The causes and the adjuncts in the former whereof we are to consider the authour or efficient cause the matter the form or manner and the end in the latter the goodnesse of the creatures and the time of their Creation Who is the Authour of this wonderfull work God alone How doth that appear Not only by the plain and manifold testimonies of holy Scripture but also by light of reason well directed for reason teacheth that there must needs be a first cause of all things from whence they proceed not only as they are this or that but simply as they are that all perfections which are in other things by participation should be in it essentially and that the same must be of infinite wisdome in that all things are made and ordered unto so good purposes as they are none of which things can agree to any but to God alone whence it is that the Apostle Paul Acts 14. 15. 17. 24. doth point out God to the Heathen by his work above other Is not Creation then an article of faith above reason Yes in regard of the time and manner of it as likewise in respect of a full and saving assent unto it with comfort Is the Father alone to be held the Creator of all things No but together with him the Son also and the holy Ghost for so S. John testifieth that by Christ the eternall Word and Wisdome of God al things were made without him was made nothing Joh. 1. 3. In like manner S. Paul teacheth that by him all things were created in heaven and in earth both things visible and invisible whether they be Thrones or Dominions or Principalities or Powers by him and for him they were all created Col. 1. 16. Moses also declareth that the Spirit of the Lord moved upon the waters sustaining and holding up and as it were brooding for that metaphor he useth the unformed matter to bring forth the most comely and beautifull forms of all things Gen. 1. 2. Did not the Angels create some creatures at the beginning or cannot Man or the Devils now create creatures No Creation is a work of God which only he is able to doe and therefore whatsoever the Devill or Judges like the Sorcerers of Egypt seem to doe it is nothing but a delusion of the senses as the Devill himself confesseth Mat. 4. and the Sorcerers Exod. 4. What was there not something before the Creation as the first matter of all things or space or the time in which this world was made No for then there should be something eternall as well as God Whereof then were all things made Of nothing that is of no matter which was before the Creation How doth that appear Because they are said to have been made in the beginning Gen. 1. 1. that is when before there was not any thing but God the Creator and before which there was no measure of time by men or Angels How and in what manner did God create all things By no means or instruments which he needeth not as man doth but by his powerful word that is by his only will calling those things that are not as though they were Heb. 11. 3. Rom. 4. 17. Ps. 148. 5. Was that Word by which he made all things Christ his Son All things indeed that were made were made by the Son the second Person of the Trinity Joh. 1. 3. Col. 1. 16. Heb. 1.
he hath a warrant for his action from the Commandement of God 3. He that doth them must not only have a warrant for his action and know that it is lawfull but he must also doe it in that manner which God hath appointed 4. He that doth them must be perswaded in his heart that God alloweth them 5. They must be done to that holy end for which God hath commanded them namely to glorifie God and to assure our owne salvation Cannot all men doe good works No but only the regenerate who are for that purpose created anew and indued in some measure with the spirit of Christ and power of his resurrection and carry the Image of God in them Ephes. 2. 10. 2 Tim. 2. 21. What say you then of the good works of the unregenerate They doe no good works because they neither are as yet members of Christ nor doe offer them to God in the name of Christ and therefore are the evill Tree which bringeth forth only evill fruit Mat. 7. 17 c. Jer. 13. 23. Is there no difference between those unregenerate which keep themselves to their owne wives and those that take other mens Or between him that stealeth and him that liveth of his owne labour though not converted Yes verily For the former actions are civilly good and profitable for maintenance of the society of men and before God not so abominable as they which are committed against civill honesty yet comming from some other cause either of vain-glory or of servile feare or opinion of merit then from faith and consequently the love of God they are no better then sins what shew of goodnesse soever they have Is there no concurrence of nature in the doing of a good worke Taking nature in the common sense of Scripture for that hereditary corruption that cleaveth to all the sons of Adam Eph. 2. 3. 1 Cor. 2. 14. no good worke hath any ground or help from nature but is altogether contrary thereto Rom 8. 7. But if we understand by nature as Rom. 2. 14. the created abilities of soule and body as the light of reason liberty of the will motion of the bodily members c. we acknowledge nature not to be the principall mover or guide Mat. 16. 17. but the things moved and guided by grace in well doing 1 Thes. 5. 23. Doe not our good works make us worthy of eternall life or in some part justifie us or any whit merit and deserve the favour of God No because 1. We are ten thousand times more indebted to God then all our good works or our selves are worth 2. We can doe no good thing but that which commeth from God 3. The righteousnesse which is able to stand in the judgement of God must be perfect in all respects but in many things we sin all And againe our best works are imperfect corrupt and defiled with sin and therefore can deserve nothing at the hands of God who being perfect righteousnesse it selfe will find in the best works we doe more matter of damnation then of salvation wherefore we must rather condemne our selves for our good works then looke to be justified before God thereby Ps. 143. 2. Isa. 64. 6. Iob. 9 3. Is there no works of man perfectly good No worke of a sinfull man is wholly free from sin neither is there any good worke perfect no not of the most perfect in this life by reason of the remainders of corruption Isa 64. 6. Gal. 5. 17. but only the worke of Christ in whom alone there was no mixture of sin 1 Pet. 2. 22. But when our Sanctification here begun shall be perfected in the world to come shall we not then be justified by an inherent righteousnesse No but by the imputed righteousnesse of our Saviour Christ which being once given us is never taken away from us How is pollution conveyed into the good works which God worketh in us There is besides the worke of his owne hand through the operation of his holy Spirit a pollution in us and an infection of ours which commeth from the sin that dwelleth in us as cleare water put into an uncleane vessell or running through a filthy channell receiveth some evill quality thereof Wherein doe our good works faile of Gods Iustice Partly in the instrumentall causes from which they proceed and partly in the finall cause or end whereunto they ayme What are the instrumentall causes hindring the perfection of our worke 1. Our understanding in that the worke is not done with knowledge absolute and throughly perfect 2. Our memory in that our remembrance is infeebled and doth not so fully retaine that which the understanding conceiveth 3. Our will and affections in that they are short of their duty 4. Our body in that it is not so apt and nimble for the execution of good things as is required Expresse this by a similitude We are in the instrumentall causes like to a common Labourer which being hired by the day worketh with one hand whereas both are required or worketh a peece of the day being hired for the whole What is the finall end wherein good works faile In that we have not so direct an eye to Gods glory or the good of our neighbour as is required but looke asquint as it were at those duties which are injoyned us Like to those Artificers who preferre their owne credit in their skill before their Masters profit If then it be so that sin cleaveth to our best works and maketh them sin are not our good works sin and are not all evill works equall No doubtlesse be it far from us to thinke it For their imperfection is sinfull but the good worke is not a sin and even in bad actions as hath been said some are better that is lesse evill and hurtfull then others But seeing our works are thus corrupt how can they please God and why doth he promise a reward unto them First the reward that God doth promise is not for the desert of our works but of his owne grace and mercy Secondly the corruption and pollution that cleaveth unto our good works is taken away by the intercession of our Saviour Christ for whose sake God covering the imperfection accepteth and accounteth of and so rewardeth them as if they were perfect 1 Pet. 2. 5. Exod. 28. 36 37 38. What Doctrine is hence to be gathered A Doctrine of great comfort to the children of God to stir them up to abound in good works sith they are so acceptable to God and Christ Iesus for when men know any thing to be delightsome to their Prince they will withall endeavour strive for it how much more then ought we to be pricked forward to the service of God who quencheth not the smoaking Flaxe nor breaketh the bruised Reed Matth. 12. 20. yea which forgetteth not a cup of cold water given in faith and for his sake Matth. 10. 42. Declare now the ends for which good works are to be done 1.
us what God is Because no work is able perfectly to expresse the worker thereof but all nature is a thing wrought by God therefore it cannot perfectly teach us what God is How prove you that man cannot comprehend him The lesse cannot comprehend the greater but every man is lesse then God therefore no man can comprehend God We cannot know the things created much lesse can we know the Creator as for example we know that there be Angels and that every man hath a soule but what manner of things they be we know not The Scripture saith the Judgements of God are past finding out Rom. 11. 33. therefore much more is God himself past finding out and the joyes of Heaven are unspeakable much more therefore is God himself unspeakable How then can hee bee known of us being incomprehensible Though his substance be past finding out of man or Angels Amos 4. 13. yet may he be known by his properties and actions and we may conceive of him by his name Exod. 33. 19. 34. 5 6. Psal. 145. 1 2 c. expressing what a one he is to us though we be not able to know him according to the excellency of his glorious nature onely known unto himself Jud. 13. 18. Therefore he said to Moses Exod. 33. 20. My face that is the glory of my Majesty he doth not say thou mayst not or thou shalt not but thou canst not see for there shall no man see me and live but thou shalt see my back parts that is vers 23. some small measure of my glory so farre as thou art able to comprehend it And even as Princes have their secrets whereunto all their Subjects are not made privy neither is it lawfull for them to search into them and yet doe they so far forth publish their Commandements as is profitable for them to know So the Prince of all Princes hath his secrets unto which we are not privy and into which we may not search yet he hath so farre revealed himself unto us by his Works and Word as is necessary and profitable for us to know Deut. 29. 29. What doth the Scripture teach us concerning the name of God Exod. 3. 13. Moses asketh this question of God Behold when I shall come unto the children of Israel and shall say unto them The God of your Fathers hath sent me unto you if they say unto me What is his name what shall I say unto them Whereunto God returneth this answer in the next verse I am that I am Thus shalt thou say unto the children of Israel I am hath sent me unto you What learn you out of Moses his question First that we be carefull to be instructed in all things concerning our calling therby to be able to answer all doubts that may be moved Secondly that asking any thing concerning God as of his name or nature we must ask it of himself who because now he speaketh not but by his Ministers Interpreters of the Scriptures 2 Cor. 5. 20. Hosea 12. 10. we must have our recourse unto them What learn you out of Gods answer That the proper name of God is I am that I am or as the Hebrew soundeth I will be what I will be the Hebrews using the future time for the present as that which noteth a continuance What is meant by these words Hereby is set forth the manner of the beeing and essence of God far otherwise then the proper names of men which declare either nothing of their nature and beeing or else not the whole and full thereof Is there nothing of God to be known besides his name Nothing as touching his beeing falling under our weak and shallow capacity What names of God in the Scripture are derived from these words Two the name Jehovah and the name Jah both which being drawn from this description of God doth set forth his essence and beeing teaching us that his eternall and almighty beeing whom no creature is able to conceive dependeth of no other cause but standeth of himself How is God onely said to be seeing the creatures have their beeing also God is said onely to be because he onely is of himself and all other things have their beeing from him so that in comparison nothing hath a beeing but God Therefore the Prophet saith Esa. 40. 17. that all nations before him are nothing yea to him lesse then nothing and if men be nothing for whom the world vvas made hovv much more are all creatures in heaven and earth nothing before him and to him lesse then nothing Can you from hence define what God is He must have the art and logick of God himself that must give a perfect distinction of God but he may in such sort be described as he may be discerned from all false gods and all creatures whatsoever Why can there no perfect definition of God be given Forasmuch as God is in himself eternall infinite and incomprehensible the first cause of all causes and effects there can no definition be given of him seeing every definition is an explication of the nature of the thing defined by words expressing the materiall and formall cause thereof but of the first cause there can be no causes therefore no words to expresse them for these over-reaching tearms of thing beeing somewhat nature c. which seem to contain the Word of God as well as all other things created by him doe not expresse any materiall cause of God neither doe they contain these words God and creature as the generall doth his specials or kinds but are spoken of them equivocally so that the tearm onely and not the definition of the tearm doth agree to them for in the kinds or specials of one generall there is no priority of nature as is between the cause and effect neither is this word Cause affirmed of God but as a tearm of the art of Logick and if substance be that which upholdeth accidents as Aristotle teacheth neither may God be called a substance for that in him are no accidents but if substance be taken generally for a beeing it may be said that God is a substance yet none otherwise then as he is a beeing thing nature c. And if there be no materiall cause there can be no formall cause of God for although we reade in the Scripture the form of God Phil. 2. 6. yet the form is not there taken for any cause of God but either for that which God indeed is or for that glory which of right belongeth unto him for in speaking of God whom no words of man are able to expresse the holy Ghost oftentimes condescending to the weaknesse of our understanding useth such tearms as being known to men doe signifie something that is like to that which God indeed is of himself that we may understand so much as is expedient for us to know of him Whence may the description of God be taken From the things whereby he doth manifest himself called in Scripture
places in heaven and in earth and the sea and hell all at one time neither can he be contained in any compasse of place as is a man or Angel or any other creature but he is in all places and filleth all places at once and is beyond all compasse of place that we can imagine 1 King 8. 27. Ps. 139. 7. 145. 3. Job 9. 7. Esa. 66. 1. 40. 12. Jer. 23. 24. Is God every where bodily No for he hath no body Is God every where in speculation only No for he worketh in every thing which he beholdeth How then is he every where He is every where essentially for his essence is not contained in any place because he is incomprehensible Doth he not remove himselfe from place to place He filleth heaven and earth and all places therefore he can neither depart from any place nor be absent from any place Is he not half in one half of the world half in the other half of the world No but as the whole soul is in the whole body and every part thereof so God is whole and wholly in every part of the world Obj 1. If God be every where essentially then he is in the most filthiest sink and puddle It is no abasing of the glory of his Majesty to say that he is there no more then it is to the Sun whose beams and light are there or to a Physitian to be amongst those that are sick All the creatures of God in themselves are exceeding good and when he is in the most filthiest sink in the world he is not in a more filthy then our selves whether we be sick or sound They are his workmanship and it is no abasement of the workmaster to be amongst his works Obj. 2. If God be every where why is it said he dwelleth in the heavens Psal. 2. 4. Because his glory and Majesty which is every where alike shineth most perspicuously and visibly in heaven Obj. 3. It is said Numb 14. 42. he is not amongst the wicked He is not amongst them with his grace and favour to protect and defend them but otherwise by his power and providence he is amongst them to bridle their raging affections to plague their furious obstinacie and dispose of their desperate attempts to his own glory and good of his people Obj. 4. If God be every where at the same instant of time how is he said to be sometimes near sometimes farther off Esa. 56. 6. God is said to be near unto us when by his word or any other means he offereth us grace and favour by them and when he heareth and granteth our prayers as Moses saith Deut. 4. 7. What nation is there so great who have God so nigh unto them as the Lord God is in all things that we call upon him for Obj. 5. If God be in hell then all goodnesse is there for he is all goodnesse and so consequently there is no want of joy in the damned The damned in hell feel no part of his goodnesse that is of his mercy and loving favour but of his power and justice So that God is in hell by his power and in his wrath To what purpose and use serveth this doctrine of the immensity or infinite greatnesse of God The consideration thereof should put us in mind that nothing which is vile and base should be offered unto God in the worship of him Secondly it serveth to drive all grosse and idolatrous conceits of God out of our minds and to detect and bewray the impiety and blasphemy of those persons who either by making of pictures as they thought of God or by maintaining of them being made or by suffering them to stand still without defacing especially if it be known have thereby denied God to be incomprehensible For those pictures and resemblances of God which ignorant men have forged in their own brain doe tell us and say that God may be comprehended and contained within a place yea in a small place or in any place as a man or other creature which is most high blasphemy against the Majesty of Almighty God What is his eternity It is an essentiall property of God whereby his essence is exempted from all measure of time and therefore is the first and the last without either beginning or end of dayes 1 Tim. 1. 17. Esa. 41. 4. 44. 6. Psal. 90. 2. Rev. 1. 8. 11. In what respect is God called eternall in the Scriptures That he hath been from all eternity without beginning is now and shall be for all eternity without end That all times are present with him continually and so nothing former nor latter nothing past nor to come That he is the Author of everlastingnesse unto others because he hath promised to give his children of his eternall goodnesse and to have a continuall care of them through all eternity and will have a Kingdome in Angels and men whereof shall be no end Is it necessary that we should know this Yea that we may here stay our selves with the certain hope of eternall life grounded upon his eternity How may that hope be grounded upon his eternity Very well for God being eternall he can for ever preserve us and seeing he hath promised he will for ever preserve us Ps. 48. 14. 103. 17. Hereby likewise are we strengthned not only in the immortality of our soule but also in the immortality of our bodies after the resurrection considering that by his everlastingnesse he giveth continuall beeing to such of his creatures as he is pleased to give a perpetuall continuance unto Why else is God said to be eternall That so he might be discerned from all other things created for nothing is like unto God as the Scriptures testifie Esa. 40. 18. Psalm 113. 45. How is God said to be alone everlasting seeing Angels and soules of men shall be also everlasting In regard of the time to come they are everlasting but not in regard of the time past for though they shall continue alwayes yet they had their beginning which cannot be said of God who therefore is called Alpha and Omega Rev. 1. 8. Their continuance is such as it is not absolute and by it selfe but proceeding from the power of God who is able if so he pleased to give unto them an end as well as a beginning in which respect God is said onely to have immortality 1 Tim. 6. 16. Is it necessary we hold God to be eternall that so he may be discerned from all things created Yea we hold it in that respect for two causes First because certain hereticks have thought either all the creatures or some of the creatures at least to be derived from the very nature and essence of God by propagation as children from their mothers womb Secondly that all idolatrous cogitations of God may be excluded out of our minds What is the life of God It is an essentiall property of God whereby the divine nature
beleefe is a most certain knowledge grounded upon the report of another Whether doth this kind of knowing things agree with the nature of God or no No for God knoweth all things in himselfe and of himselfe but not by the report of another What say you to skill and learning that is both a certain and evident knowledge of things doth not that agree with the nature of God Such knowledge doth not agree with his nature Why so Because it cometh by knowledge that went before and it is gotten by reasoning and debating of things by defining and dividing and by searching out the causes of things but in God is neither before nor after first nor last and God hath no knowledge after such a sort Again our knowledge which way soever it be considered whether it be a habit in us or an action in us is imperfect for we know not all things and those things which we doe know we know not all at once but one thing after another and yet still but in part Declare then in a word how God doth know all things God doth most perfectly know and understand all things at one instant without any conceipt of mind altering this way or that way All our knowledge is a thing distinguished from our mind and understanding is it so in God No for the knowledge or wisdom of God is a most simple and perfect essence yea it is his very essence and substance and God is all knowledge all wisdom and all understanding infinitely more then all men and Angels can conceive Doth God know and understand every thing particularly Yea he knoweth the natures and properties of every particular thing How prove you that By the Scripture and by reason for the Scripture saith that God saw every thing that he made that it was good this is not spoken generally of all but especially of every one creature Again reason makes it manifest by three examples in the Scriptures Gen. 1. First Adam gave to every living thing a proper name Gen. 2. 20. according to its proper nature whereby it appeareth that Adam had a distinct and particular knowledge of every thing how much more then had God this especiall knowledge of every particular thing who gave to Adam whatsoever wisdom and knowledge he had Secondly Solomons wisdom and knowledge was so great that he was able to dispute and did thereby dispute of the nature of all trees plants fishes fowl worms beasts and all naturall things as one that was most skilfull in them how much more then doth God know all things and their natures particularly who gave such wisdom to Solomon Thirdly our Saviour Christ saith of the Father that all our haires be numbred by him and that a Sparrow falleth not to the ground without the will of our heavenly Father if not without his will then not without his knowledge Whether doth God know all the motions of our wills and our thoughts Yea God doth certainly know the motions of the will and the thoughts of the heart in all men and the issue of them all which is manifest by these places of Scripture following Gen. 6. 5. Psa. 94. 11. Pro. 21. 1. Jer. 17. 9 10. Hereof it is that we cite him to be the witnesse of our hearts when we swear by him Whether hath God the knowledge of all evils or no God knoweth all evils and sins which lie lurking in all mens hearts and this is manifest by these places of Scripture following Gen. 6. 5. Psal. 69. 6. Job 11. 11. Psal. 90. 8 9. What if he did not know all these evils It is impossible but he must know them for two causes First if he did not his knowledge would be imperfect Secondly if he did not know them he could not be a just Judge neither could he reward every one according to his works and thoughts which to affirm were ungodly and blasphemous Obj. That which is nothing cannot be known but sinne and evill is nothing for it is nothing else but a taking away or failing of good and it is a meer corruption and therefore sin and evill cannot be known of God We know vvhat is evill and vve know evill things and vve doe discern them from good things but we know evill onely by his contrary that is good as vve know nothing by something darknesse by light death by life sicknesse by health vice by vertue thus by the knowledge of good evill is known unto us and therefore seeing as God vvho is the chiefe good he doth by himself know all good things he must of necessity also know and understand all the evill that is in all good things Whether may God know those things which are not God knoweth the things vvhich are not and he doth also truly know the things which shall never come to passe What reason can you yeeld for this The reason is because he knoweth all things by his essence therefore he knoweth all things which are subject to his divine essence and power and therefore also are possible but shall never come to passe But doth he know them eternally or in time He knoweth them all eternally that is for ever and ever he knew doth know them as the Scripture doth testifie Eph. 1. 4. 2 Tim. 2. 19. Can you make this manifest by any earthly comparison Yea a builder by vertue of his art doth conceive in his mind the form of a house which house he will never build how much more can God doe the same for God can make more worlds and he knoweth that he can and yet he doth it not Again although there were never an Eagle in the City yet we can conceive in our minds what an Eagle is much more doth God know all things vvhich are not in act and vvhich never shall be Obj. This is something which you say but your last similitude of the Eagle doth not hold for therefore we keep the knowledge of an Eagle in our minds though all be gone because the similitude of the Eagle which was sometimes in the City doth stil remain in our minds and understandings But what similitude can there be in the mind of God of those things which are not which never were and which never shall be Yes the very essence and similitude of God is a similitude of all those things that may be if he will which he must needs know for he doth most perfectly know himself And thus if we consider his power or almighty essence all things should be done which he can doe and doth know Then whether is his knowledge power the cause of all things which are which have been and which shall be The onely fore-knowledge of God alone which the Grecians call Theoreticascientia that is a knowledge beholding all things is not the cause of things but his fore-knowledge with his will which the Grecians call Practicascientia that is a working knowledge that is the cause of things Whether may the knowledge or
5. What learn you of this First that nothing cometh to passe by meer hap or chance but as God in his eternal knowledg and just vvill hath decreed before should come to passe Secondly that vvhatsoever cometh to passe though we know not the causes thereof and that it be contrary to our wills yet we should bear it patiently and therein submit our wills to the good will and pleasure of God How is the will of God distinguished Into his secret or hidden and his revealed or manifest will the former is known to himselfe by which he willeth divers things of which man neither doth know nor is to aske a reason of and of this the Scripture speaketh thus If so be the will of God 1 Pet. 3. 17. The latter is the guide of man in al his actions containing Gods Commandements wherein is set down what we ought to doe or leave undone as also his promises which wee ought to beleeve Deut. 29. 29. Is not the secret will of God contrary to his revealed will No in no wise It differeth in some respects but it is not another will much lesse contrary How differeth it The secret will of God considereth especially the end the revealed will the things that are referred to the end and the secret will of God is the event of all things where the revealed will is of those things only which are propounded in the word as to beleeve in Christ and to be sanctified c. John 14. 1. 1 Thess. 4. 3. It may seem that the revealed will of God is sometimes contrary to it selfe as when God forbiddeth murder and theft yet God commandeth Abraham to kill his Sonne and the Israelites to take the goods of the Egyptians Here is no contrariety because God in giving a Lavv to man giveth none to himself but that he may command otherwise therefore the Lavv hath this exception that it is alwayes just unlesse God command otherwise But it seemeth that the secret will of God is often contrary to the revealed will seeing by the former many evill things are committed and by the other all evill is forbidden In as much as by the providence of God evill things come to passe it is for some good as Gods glory or good of the Church or both in vvhich only respect they by the providence of God are done or suffered to be done How then doth God will that which is good and that which is evill He vvilleth all good so far as it is good either by his effectuall good pleasure or by his revealed approbation and that which is evill in as much as it is evill by disallowing and forsaking it and yet he voluntarily doth permit evill because it is good that there should be evill Acts 14. 16. Psal. 81. 12. Is there any profit of this knowledge of Gods will Yea great profit for us to knovv what God will have us to doe and what he will doe with us and for us is a thing wherein standeth our salvation therefore vve are vvilled by the Apostle to enquire diligently after the same Rom. 12. 2. But the same Apostle in the eleventh Chapter vers 34. before saith Who hath known the mind of the Lord or who was his Counsellour that is to say none therefore it seemeth that the will of God cannot be known and consequently that it may not be sought after Indeed by that we learn not to search into the secret counsels of God which he never revealed in his word neither hath promised to reveale in this world but after the revealed will of God which he hath vouchsafed to make known in his word we may and ought to enquire of God as for the wil and counsel which he hath kept to himself we may admire and adore it with Paul and David but that we may not search after it is manifestly proved by these places following Acts 1. 7. Exod. 33. 18 19 20. Job 21. 23. Whether can Gods secret will be known or no If he doth reveale it it may How doth God reveale his secret will Two wayes First sometimes by his Spirit as when he shewed his Prophets many of his judgements that were to come Secondly sometime by the thing it self which he willeth or by the effects of his will as when a thing doth fall out which was before unknown as for example a man doth not know before it come whether he shall be sick or not or of what disease or when or how long but when all these things are come to passe then it is manifest what was Gods will before concerning that matter Shew me what is our duty in respect of this secret will of God Our duty is two-fold First we must not curiously search after the knowledge of it but worship and reverence it Secondly before it be made manifest by the effects we must generally rest quietly in the same Shew me how by an example Thus a Christian must resolve with himselfe Whatsoever the Lord vvill doe with me whether I live or die whether he make me rich or poor c. I rest content with his good will and pleasure What must we doe when his will is revealed unto us Then much more must we rest in it and be thankfull for it as Iob was who said The Lord hath given and taken even as it pleaseth the Lord c. Job 1. 21. What call you the revealed will of God The revealed will of God is two-fold the one is that which is properly revealed in the Law that is what God requireth to be done of us and therefore it is called the Law and after this we must enquire The other is in the Gospell which sheweth Gods will towards us and what hee hath decreed of us in his eternall counsell as touching our salvation God indeed by his Law hath made it known what his will is that of us must be done and fulfilled but hath he revealed in his word what is his will and pleasure towards us Yea he hath so and that is proved by these places of Scripture following John 6. 40. Ephes. 1. 5. Matth. 3. 17. John 5. 39. and after the knowledge of this will of God we must diligently enquire But whether may this will of God be known of us or no Yes it may for as it is revealed in the Scripture so it is also confirmed and sealed before our eyes in the Sacraments and the dayly benefits which we receive from the Lord. And is this sufficient to perswade us to beleeve his will No for except the Lord doth perswade us by his holy Spirit we shall neither beleeve it nor know it as appeareth by these places of Scripture 1 Cor. 2. 16. Mat. 11. 25. but if we have the Spirit of God there is no need to goe up into heaven or to goe beyond the Sea to know it because the word is near unto us in our hearts as Paul saith Rom. 10. 6 7 8. For touching the matter of our salvation the will
mercy in God doth spring out of his free love towards us Why doe you say out of the free love of God are there more loves in God then one There are two kinds of love in God one is wherewith the Father loveth the Son and the Son the Father and which the holy Ghost beareth towards both the Father and the Son and this love I call the naturall love of God so that the one cannot but love the other but the love wherewith he loveth us is voluntary not being constrained thereunto and therefore is called the free love of God and thereof it commeth to passe that mercy is also wholly free that is without reward or hope of recompence and excludeth all merit How prove you that the mercy of God ariseth out of his love That the love of God is the cause of his mercy it is manifest in the Scriptures 1 Tim. 1. 2. Paul saluteth Timothy in this order Grace mercy and peace from God the Father and from the Lord Jesus Christ to shew that that peace which the world cannot give the mercy of God is the cause of it and the cause of his mercy is his grace and his grace is nothing else but his free favour and love towards us The same order doth Paul observe in Titus 3. 4 5. where he saith when the goodnesse and love of God our Saviour appeareth not by the works of righteousnesse which we had done but according to his mercy he saved us First he sets down the goodnesse of God as the cause of his love Secondly his love as the cause of his mercy And thirdly his mercy as the cause of our salvation and our salvation as the effect of all and therefore there is nothing in us which may move the Lord to shew mercy upon us but only because he is goodnesse it self by nature and to this doth the Psalmist bear witnesse Psal. 100. 5. saying that the Lord is good his mercy is everlasting and his truth is from generation to generation Towards whom is the mercy of God extended or shewed For the opening of this point we are to consider that the mercy of God is twofold First generall Secondly speciall God as a God doth shew mercy generally upon all his creatures being in misery and chiefly to men whether they be just or unjust Psal. 140. 147. and so doth succour them either immediately by himself or else mediately by creatures as by Angels or Men by the Heavens by the Elements and by other living creatures and this generall mercy of God is not extended to the eternall salvation of all but is only temporary and for a while Of this read Luk. 6. 36. What say you to the speciall mercy of God That I call the speciall mercy of God which God as a most free God hath shewed to whom he would and denyed to whom he would and this pertaineth only to the elect and those which fear him Psal. 103. 11. for he sheweth mercy upon them to their eternall salvation and that most constantly while he doth effectually call them unto himself while he doth freely and truly pardon their sins and justifie them in the bloud of the Lamb Jesus Christ while he doth sanctifie them with his grace and doth glorifie them in eternall life and of this speciall mercy we may read in Eph. 2. 4 5 6. How great is the mercy of God It is so great that it cannot be expressed nor conceived of us and that is proved by these Scriptures following Ps. 145. 9. James 2. 13. 1 Cor. 11. 32. Psal. 57 10. How long doth the mercy of God continue towards us Although the mercy of God be great and infinite in Christ yet for that mercy which pardoneth our sins and calleth us to faith and repentance by the Gospel there is no place after death but onely while we live in this world which is warranted by these places ensuing Gal. 6. 10. Let us doe good whilest we have time to shew that a time will come when we shall not be able to doe good Apoc. 7. 17. Be faithfull unto the death and I will give thee a Crown of life to shew that the time which is given unto death is a time of repentance and of exercising of faith and of works but after death there is no time but to receive either an immortall Crown if we have been faithfull or everlasting shame if we have been unfaithfull Besides these see Apoc. 14. 13. Mark 9. 45. Esa. ult 24. Luk. 16. 24 25 26. Mat. 15. 11 12. John 9. 4. What uses may we make of Gods mercies First it serveth to humble us for the greater mercy is in God the greater misery is in us Secondly we must attribute our whole salvation unto his mercy Thirdly we must flee to God in all our troubles with most sure confidence Fourthly we must not abuse it to the liberty of the flesh to sin although we might find mercy with God after death for the mercy of God specially appertains to those that fear him Psal. 103. 11. Fiftly the meditation of Gods mercies towards us should make us to love God Psa. 116. 1. Luk. 7. 47. fear God Psa. 130. 4. praise God Ps. 86. 12 13. 103. 2 3 4. Sixtly it must make us mercifull one to another Luk. 6. 36. Matth. 18. 32 33. What is the justice of God It is an essentiall property in God whereby he is infinitely just in himself of himself for from by himself alone and none other Psalm 11. 7. What is the rule of this justice His own free will and nothing else for whatsoever he willeth is just and because he willeth it therefore it is just not because it is just therefore he willeth it Eph. 1. 11. Psal. 115. 3. Mat. 20. 15. which also may be applied to the other properties of God Explain this more particularly I say that God doth not always a thing because it is just but therefore any thing is just that is just because God will have it so and yet his will is joyned with his wisdome as for example Abraham did judge it a most just and righteous thing to kill his innocent son not by the law for that did forbid him but only because he did understand it was the speciall will of God and he knew that the will of God was not only just but also the rule of all righteousnesse That wee may the better understand this attribute declare unto mee how many manner of wayes one may be just or righteous Three manner of ways either by nature or by grace or by perfect obedience How many ways may one be just by nature Two ways First by himself and of himself in his own essence and beeing thus we say that in respect of this essentiall righteousnesse there is none just but God onely as Christ saith none is good but God only Secondly derivatively by the benefit of another to be either made righteous or born just and in
Such as are made of the four Elements equally mingled together How many kinds be there of them The things that have 1. A being without life 2. A being and life without sense 3. A being life and sense without reason 4. A being life sense and reason as man What is common to the three last kinds That together with life there is power and vertue given unto them to bring forh the like unto themselves for the continuance of their kind which blessing of multiplication is principally in the two last sorts of creatures that have the life of sense beside the life of increase and therefore the Lord is brought in to speak to them in the second person Gen. 1. 22. 28. which he did not to the grasse corne and trees which are creatures of the second kind What learn you from hence That the chiefe and speciall cause of the continuance of every kind of creature to the worlds end is this will and word of God without the which they or sundry of them would have perished ere this by so many means as are to consume them Declare now in order the severall works of the six dayes and shew first what was done the first day The rude masse or matter of heaven and earth being made of nothing the first night of the world as hath been declared God did afterward create the light and called it day Gen. 13 4 5. What note you hereof The wonderfull work of God not onely in making something of nothing but bringing light out of darknesse 2 Cor. 4. 6. which are contrary and distinguishing betwixt day and night before either Sun or Moon were created What was the work of the second day The Firmament was created to divide the waters above from the waters below What was done the third day The third night as it seemed God caused the waters to retire into their vessels and severed them from the dry land calling the one seas the other earth Then in the third day which followed that night he clad the earth with grasse for the use of beasts only corn and trees for the use of man also What shape is the water and earth of They both together make a round globe Whether is the water or the earth bigger The water Why then doe they not overwhelme the earth They are restrained and kept in by the mighty power of God How many sorts of waters be there Two salt waters as the sea and fresh waters as floods springs lakes c. What be the parts of the earth First Hills Secondly Valleys and Plaines How many benefits doe you receive by the earth in generall Foure First we are made of the earth Secondly we dwell on the earth Thirdly it giveth fruits and nourishment to all living creatures Fourthly it is our bed after death What benefit receive you by the hills They are a shadow against storms and heat they be fit for grasing of cattle they are fit places to set Beacons on to shew that the enemies are at hand c. What benefits receive you by the Valleyes and Plaines 1. They receive water to water the earth 2. They are most fit places to bring forth all kind of fruit and herbes and grasse How cometh it to pass that God first maketh the grass corne and trees ere he made the heavenly bodies of the Sunne Moon and Starres from whose influence the growth of these proceedeth To correct our errour which tye the increase of these so to the influence of the heavenly bodies even to the worshipping of them therein forgetting the Lord who thereby sheweth that all hang upon him and not on them forasmuch as he made them when the heavenly bodies were not What doe you gather from hence That the fruitfulness of the earth standeth not so much in the labour of the husband-man as in the power which God hath given the earth to bring forth fruit Thus much of the works of the 3d. day what was made the 4th day Lights which are as it were certain vessels wherein the Lord did gather the light which before was scater'd in the whole body of the heavens How are these lights distinguished Although they be all great in themselves to the end they might give light to the dark earth that is farre removed from them yet are they distinguished into Great Small Sunne Moon Starres Why doth Moses call the Sun and Moon the greatest lights when there are Starres that exceed the Moon by many degrees First because they are greatest in their use and vertue that they exercise upon the terrestriall bodies Secondly because they seem so to us it being the purpose of the Holy Ghost by Moses to apply himselfe to the capacity of the unlearned What is the use of them First to separate the day from the night Secondly to be signs of seasons and dayes and yeares Thirdly to send forth their influences upon the whole earth and to give light to the inhabitants thereof How are they signs of times and seasons First by distinguishing the time spring summer autumne winter by their work and naturall effect upon the earthly creatures Secondly by distinguishing the night from the day the day from month the month from the yeare Have they not operation also in the extraordinary events of singular things and persons for their good and evill estate No verily there is no such use taught of them in the Scriptures What creatures were made the fift day Fishes and birds What were the fishes made of Of all four Elements but more it seemeth of the water then other living things Gen. 1. 20. VVhat were the birds made of Of all foure Elements yet have more of the earth Gen. 2. 19. and therefore that they are so light and that their delight is in the ayre it is so much the more marvellous VVhat did God make in the sixt and the last day of Creation It is probable that he made in the Night thereof the beasts of the earth going creeping Tame or home-beasts Wilde or field-beasts Day man in both sexes that is both man and woman the history of whose creation is set down Gen. 1 26 27. in the discourse of the sixt days work and repeated in cap. 2. v. 7. and more at large after the narration of the Lords rest in the seventh day vers 18 19 20 c. Why was man last made of all the creatures 1. Because he was the most excellent of all the works of God in this inferiour world 2. Because he was the end of all unreasonable creatures and therefore that he might glorifie God for all the creatures that he saw the world was furnished with for his sake 3. Because God would have him first provided for ere he brought him into the world that so he might have this world for which God had made him Prince as it were his Palace furnished with all things convenient and if he had care
Nature 4. Fortune and luck 5. Casualty and chance 6. Destiny 7. Free-will How manifold is Necessity Two-fold 1. Absolute necessity the contrary whereof cannt be 2. Necessity with a condition which is such as puts down the cause the effect followeth but take away the cause the effect ceaseth How prove you that God hath a government in things that come by chance and casualtie Prov. 16. 33. The lots are cast in the bosome yet the issue of them and their event hang upon the Lord. Exod. 21. 13. Deut. 19. 13. Is there not then any fortune or chance of things in the world Not in respect of God by whose appointment the very haires of our heads are governed and numbred but in respect of man that knoweth not future things the Scripture useth such words to shew the suddennesse and uncertainty of a thing Exod. 21. 13. Eccl. 9. 11. Luk. 10. 31. Doe the creatures ever since the first six dayes continue of themselves being onely governed of God No the creation still is after a manner continued in that all things are sustained by the same power whereby they were made for God is is not like a builder that is the cause onely of the making and not of the being of his building but he is such a cause of being to all creatures as the Sunne is of light unto the day so that without his continuall working all would return to nothing What proofe have you of this continuall working of God Our Saviour saith John 5. 17. my Father worketh untill this time and I also work meaning in continuance and preservation of all creatures For in him we live move and have our being Acts 17. 25 26 27 28. And the Apostle testifieth Heb. 1. 3. That our Saviour Christ by whom the world were made beareth up all things and upholdeth them in their being with the word of his power his mighty word Thus Moses teacheth how the Lord established the continuance and preservation of all the creatures in the world both living and void of life Gen. 1. So doth the Prophet also in the 104. Psal. 119. 91. How doth God sustain all creatures Partly by the continuation of particulars either for the whole time of this world as heaven and heavenly bodies earth and other Elements c. 2 Pet. 3. 4. or for the time of life allotted as all living creatures Psal. 36. 6. Psal. 104. 27 c. Partly by propagation of kind whereby creatures even of shortest continuance doe successively abide unto the end of the world Gen. 7. 3. 8. 21 22. Thus God sustaineth and preserveth all that he hath made how doth he govern and dispose of them God ordereth all his creatures according to his pleasure guiding and imploying them and their natures to those severall ends and uses whereby they may best serve unto his glory Ps. 119. 91. Dan. 4. 34 35. and the good of themselves and of their fellow creatures especially of man Ps. 8. but he hath one generall manner of government belonging to all and another speciall which is proper to the principall creatures How doth God work in all the creatures generally First he doth move and stirre up that power which he hath given the creatures unto working Secondly he doth assist direct and help it in working of that which is good Thirdly he doth work together and give being unto that which is wrought What are the principall creatures you speak of The reasonable creatures Angels and Men which were created like unto God in a high estate of holinesse and happinesse Psal. 8. 4 5. 103. 20. 104. 4. Luke 2. 13. Mat. 25. 31. How commeth it to passe that there is a particular kind of government for the reasonable creatures above others Because that they are creatures of another nature then the rest being not only acted and moved in one course as the other are but having a power of understanding what doth concern them and of moving themselves accordingly What government doth follow hereupon That which is by teaching and answerable fulfilling of that which is taught How by teaching By instructing commanding praising forbidding promising threatning and permitting How by fulfilling Especially by blessing and cursing What is the manner of Gods working in his providence It is sometimes ordinary other times extraordinary What is the ordinary course of Gods providence When he bringeth things to passe by ordinary meanes and that course which he hath setled in nature Esa. 55. 10. What is the extraordinary When he bringeth things to passe either without meanes or by means of themselves too weak or beside the course of such means and course of nature which works are usually called Miracles May we indifferently expect Gods extraordinary working as we may his ordinary No where ordinary means be had we cannot look for an extraordinary work What doe they that run unto the immediate and extraordinary providence of God without necessary occasions They doe tempt God How many wayes is God tempted First by distrust Secondly by presumption When is God tempted by Distrust When men think that God either cannot or will not fulfill his promises When is God tempted with Presumption When men depend upon the immediate providence of God without any warrant of the word so to doe How many sorts of men doe thus tempt God First they that doe wastfully mis-spend their goods Secondly they that having received gifts of mind and strength of body doe not use them in some lawfull calling for the maintenance of them but doe live idlely Thirdly they that make an occupation of dicing and carding and such like Fourthly they that thrust themselves upon unnecessary dangers Fifthly they which take pains for the maintenance of their bodies in this life but have no care of those things which belong to the salvation of their soules in the life to come What are the means by which God doth use to exercise his providence Two the first passive the second active What call you passive means Those which although the Lord doth use them yet have no knowledge nor understanding to move or direct themselves but are wholly moved and directed by God What call you active meanes Those which although God useth yet have reason knowledge and understanding in themselves how to move or direct themselves such are men and Angels whether they be good or evill Doth God work after the same manner by the wicked that he doth by the godly No for God worketh by the wicked but not in them as for the godly he worketh not only by them but also in them wherby it cometh to passe that the work of the godly is acceptable unto God but the work of the wicked is not acceptable unto God although they doe the same thing which the godly doth How can it be shewed out of the Scriptures that God hath a hand whereby he governeth even the transgressor against his holy will Gen. 45. 8. Is is expresly said that God did send Joseph before into
far off and aliens from God are now brought neer through Christ Eph. 2. 12 13. 18. 19. 1 Joh. 1. 3. Heb. 12. 22 23. What is Adoption Adoption is the power and priviledge to be the sons of God Joh. 1. 12. Eph. 1. 5. derived unto us from Christ who being the eternal Son of God became by Incarnation our brother that by him God might bring many sons and daughters unto glory Heb. 2. 10. What are the benefits that flow to us from our Adoption 1. Some are privative immunities and freedome from many grievances as 1. We are freed from the slavery of sin Rom. 6. 14. 2 From condemnation Rom. 8. 1. 3 From all slavish fears and terrors Rom. 8. 15. We have not received the spirit of bondage to fear again but the spirit of adoption 4 From the law not Ceremoniall only Gal. 5. 1. but Moral freed I mean from the curse of it freed from the condemning power of it freed from the coaction and compulsion of it freed from the rigorous exaction inexorable demands of it as it is a Covenant of works But not freed from the doctrine of holinesse contained in it the justified and adopted are every way freed from the Law as it was an enemy and against us Luc. 1. but not freed as it is our guide and director containing the rule of Gods holy will Our Sonship doth not free us from service but from slavery not from holinesse but to holinesse There is a free service which benefits the condition of a son Gods service is perfect freedome 2. Some are positive dignities as 1. Free accesse to the throne of Grace that we may come to God in prayer as to a Father Gal. 4. 6. Rom. 8. 15. 2 We have an Interest in Gods particular and speciall Providence 2 Cor. 6. ult Rom. 8. 28. 3 We by our adoption have a free and sanctified use of all Godâ— creatures restored the right unto which we forfeited in Adam for no man hath any true right to any thing now by nature he may have the use of Gods creatures by Gods patience forbearance but not by Gods licence and allowance untill he be in Covenant with God in Christ and made a son and heir with him and then all things are restored 1 Cor. 3. 21. Rom. 8. 32. 4 From Adoption flows all Christians joy which is called the joy in the holy Ghost Rom. 14. 17. unspeakable and glorious 1 Pet. 1. 8 9. Rom. 5. 2. For the spirit of Adoption is first a witnesse Rom. 8. 16. 2ly A seale Eph. 4. 30. 3ly The pledge and earnest of our Inheritance Eph. 1. 14. setling a holy security in the soul whereby it rejoyceth even in affliction in hope of glory Doe the Justified children of God always then rejoyce Joy considered as a delightfull apprehension of the favour of God gladding the heart though it ought continually to be laboured for Phil. 4. 4. and preserved yet it may be at times not only darkned and daunted but for a time even lost and to be restored Psal. 51. 12. yet it is as all spirituall gifts of God perpetuall and without repentance if we regard 1. The matter of rejoycing which is Gods unchangeable love and grace Mal. 3. 6. 2. The causes and fountains of joy in the regenerate which are the never failing graces of Faith Luk. 22. 32. Hope Rom. 5. 5. and Love towards God in Christ 1 Câ—â— 8. 3. The valuation even in the deepest dismay of our part and hope in Christ above the pleasures of ten thousand worlds 4. The pretence and claim of a faithfull heart promising and challenging unto it self a comfortable harvest of joy for the present seed-time of sorrow Psal. 42. 5. Psal. 126. 5. 57. 11. So much of the first main benefit which Christians receive by their communion with Christ viz. Justification Now what is the second benefit which is called Glorification and Sanctification It is the renewing of our nature according to the Image of God in righteousnesse and true holinesse which is but begun in this life and is called Sanctification and perfected in the life to come which therefore is most strictly called Glory How far forth is our nature renewed in this life by Sanctification This renewing is of our whole nature 1 Thess. 5. 23. Rom. 12. 2. the understanding being enlightned the will rectified the affections regulated the outward man reformed But not wholly in this life and this is done by the powerfull operation of the Spirit of God who having begun a good work in us will perfect it unto the day of the Lord Joh. 13. 6. Psal. 51. 10. Ezek. 36. 26. What be the parts of our Sanctification Two answerable to the two powerfull meanes whereby they are wrought First Mortification or dying unto sin and thereby freedome from the dominion thereof by the death of Christ Rom. 6. 6 7. Secondly Vivification or quickning unto newnesse of life by the power of the resurrection of Christ In regard whereof it is also called our first resurrection Rev. 20. 6. How doth Sanctification differ from the former grace of Justification In many main and materiall differences as 1. In the order not of time wherein they goe together Rom. 8. 30. nor of knowledge and apprehension wherein this latter hath precedency 1 Cor. 6. 11. but of nature wherein the former is the ground of this latter 2 Cor. 7. 1. Secondly in the Subject the righteousnesse whereby we are justified being inherent in Christ for us but this of Sanctification in our selves from him Rom. 8. 10. Thirdly in the cause our Justification following from the merit our Sanctification from the efficacy of the death and life of Christ. Fourthly in the Instrument Faith which in Justification is only as an hand receiving in Sanctification is a co-working vertue Acts 15. 19. Gal. 5. 6. Fiftly in the measure Justification being in all Beleevers and at all times alike but Sanctification wrought differently and by degrees Sixtly in the end which being in both eternall life Rom. 6. 23 24. yet the one is among the causes of reigning the other onely as the high-way unto the kingdome What is the rule and square of our Sanctification The whole word of God Joh. 17. 17. Ps. 119. 9. as containing that will of his Rom. 12. 2. which is even our Sanctification 1 Thess. 4. 3 c. How doe you prove that Gods word is such a rule 1. By expresse warrant of Scripture 2 Tim. 3. 14. 17. 2. By the resemblances and things whereunto it is compared as to the way we walk in Jer 6. 16. Mark 12. 14. Act. 18. 24 25. to a Light and a Lanthorn in a dark place to guide our feet into the way of peace Psa. 119. 105. Prov. 6. 23. 2 Pet. 19. 20. Luc. 1. 77. 79. to a Glasse Jam. 1. 25. to a Rule Line Square Measure and Ballance whereby must be framed ordered measured and
of the second Commandement What is the third Thou shalt not take the Name of the Lord thy God in vaine For the Lord will not hold him guiltlesse that taketh his Name in vaine Exod. 20. 7. What is contained in these words 1. The Commandement 2. The Reason What is the summe of the Commandement That we impeach not but by all meanes advance the glorious Name of God in all things whereby he maketh himselfe knowne to men Psal. 29. 2. and carefully endeavour in our whole life to bring some honour to God Mat. 5. 16. What doe you observe herein The high honour that God sheweth unto us who being able without us to maintaine his owne Name and glory either by himselfe or by his Angels hath notwithstanding committed the maintenance thereof unto us which should teach us to be very chairy of it and carefull to discharge our duty faithfully in walking worthy of this honour and defence of his Name which he vouchsafeth us What is the meaning of those words Thou shalt not take Thou shalt not take up upon thy lips or mouth as this phrase is opened in Psal. 16. 4. and 50. 16. that is not speake use or mention for the tongue is here specially bound to the good abearing Why was it needfull to have a speciall Commandement for the direction of the tongue in Gods service Because it is an untamed evill and unbridled Iam. 3. 8. and therefore a whole Commandement cannot be imployed amisse for the direction of it in the use of the Name of God And seeing in the second Table there is a Commandement tending almost wholly to restraine the abuses of our tongues towards our neighbours there is much more need of a Precept both for direction and restraint of it in the matters concerning God and his most glorious Name What are we to understand by the Name of God The speech is taken from the manner of men who are knowne by their Names to signifie God himselfe both in his Essence and Majesty Isa. 26. 8. Exod. 3. 13 14. 34. 5 6 7. And in all things whereby he hath made himselfe knowne unto us as he is holy 1. Titles and proper names as Iehovah Elohim Iesus 2. Properties and Attributes as Love Wisdome Power Iustice Exod. 33. 18 19. 34. 5 6 7. 14. 3. Works and Actions Psal. 8. 1 9. 14. 5 10. 4. Word both Law and Gospell Psalme 138. 2. Deut. 18. 19. 22. 32. 3. Acts 9. 15. Whence the Law of Christ Esa. 42. 4. is expounded to be his name Matth. 12. 21. 5. Sacraments Matth. 28. 18 19. Acts 2. 38. 6. Censures 1 Cor. 5. 4 5. Matth. 18. 20 7. Prayer Gen. 4. 26. 8. The whole worship of God with all the Ordinances pertaining thereto and whatsoever he honoured reverenced and glorified Deut. 5 Mal. 1. 11 12. Mich. 4. 5. Acts 21. 13. What is meant by this word in vaine All abuse of them and all rash negligent and carelesse dealing therein where mentioning the smaller fault he declareth the hainousnes of the greater For if the taking of his name in vaine only be a sinne how hainous a sin is it when it is blasphemed or used for confirmation of a lye What is then forbidden in the Commandement Every wrong offered to the glory of God and doing of ought that may any way reproach the Lord to cause him to be lesse esteemed Mal. 1. 6. 12. All unreverent and unholy use of his name and prophaning of his Titles Properties Actions and Ordinances either by mouth or by action Lev. 21. 32. What are the parts of the Prohibition Two 1. The mentioning or using of Gods name in word or in deed when it should not be used and when there is no just cause so to doe 2. The using of it amisse and abusing it when duty bindeth us to use it with feare and holinesse What is required in this command 1. That we sanctifie Gods Name as it is holy and reverend Matth. 6. 9. Psal. 111. 9. and labour by all we can to lift it up that others may be moved by us more to love serve and honour him 2. That we use the things aforesaid with all reverence and circumspection to such uses as they are appointed unto by God In a word that we have a carefull and a heedy watch to all things that may advance Gods glory and use all sincere and diligent behaviour therein What is that wherein this our carefulnesse is required 1. A diligent preparation and advisednesse before we meddle with any of these holy things that we bethinke our selves before hand what we are to doe and consider both of the cause that should move us to speake of them and of the reverent manner of using them 2. A reverent disposition in the action it selfe that wee use earnest attentivenesse therein and seriously thinke how powerfull God is to punish the taking of his name amisse as also how able and ready to blesse them who shall reverently and holily behave themselves in the right use thereof for which cause we are to remember that the Name of God is fearefull as it is written Psal. 99. 3. Deut. 28. 58. Declare now what particular duties are contained in this Commandement 1. The honouring of God and his Religion by our holy conversation Mat. 5. 16. Tit. 2. 10. The contrary whereof is profession joyned with hypocrisie Tit. 1. 16. Mat. 15. 7 8 9. prophanenesse and an evill life whereby the Name of God and profession of Religion is dishonoured Rom. 2. 24. 2. Confession of Christ unto suffering yea martyrdome if cause be Rev. 2. 13. the contrary whereof is shrinking in case of perill and denying God the honor of our suffering for him Mat. 10. 33. 3. Honourable and reverent mention of God and his Titles Properties Attributes Works Word and Ordinances Psal. 19. 1 2. 71. 15. Prov. 31. 26. What vices are repugnant to this An unreverent mention or an unadvised sudden and causelesse speaking of any of these and all abusing of the Names and Titles of God How is that done 1. By saying in our common talke O Lord O God O Jesus c. or in wondring wise good God good Lord c. in matters of light and no moment and for such foolish admirations and taking Gods Name lightly upon every occasion is here condemned 2. By idle wishes 3. By imprecations and cursings Gen. 16. 5. 2 Sam. 16. 8 9. 4. By Blaspheming 5. By the abuse of Oathes Jam. 5. 12. Is there any true use of Oathes Yes in matters of importance that cannot be decided but by an Oath it is good and lawfull to sweare by the Name of God and a duty specially commanded Deut. 6. 13. and 10. 20. so that it be done truly advisedly and rightly for so is the Commandement Jer. 4 2. Thou shalt sweare in righteousnesse How are we to sweare in truth Affirming what we know to be
to pray that their flight might not bee on the Sabbath day to the end that they might not bee hindred in the service of God doth thereby sufficiently declare that hee held not this Commandement in the account of a Ceremony Matth. 24. 20. But it sometimes shadoweth our sanctification and our eternall rest Col. 2. 16 17. Exod. 31. 13. and is therefore Ceremoniall That followeth not For 1. There is no Commandement which hath not some Ceremonies tyed unto it as in the Commandement touching Murther to abstain from strangled things and bloud And the whole Law had the Ceremony of the Parchment Law So that by that reason the whole Law should be Ceremoniall which is absurd 2. The Ceremoniall representation of our eternall rest came after the Commandement of the rest and therefore is accessary and accidentall for which cause the time of correction and abolishment of Ceremonies being come Dan. 9. 7. Matth. 11. 13. Acts 15. 6. Col. 2. 13 14. Heb. 10. 14. Gal. 5. 2. that use may well fall away and yet the Commandement remaine it being out of the substance of the Commandement What is the speciall day of the week which God hath set apart for his solemne Worship The first day of the week called the Lords day 1 Cor. 16. 2. Rev. 1. 10. Acts 20. 7. Was this day set apart thereunto from the beginning No For from the first Creation till the Resurrection of Christ the last day of the week commonly called Saturday was the day that was appointed thereunto and that which the people of God constantly observed And why so Because upon that God ceased from the worke of Creation Gen. 2. 2 Exod. 31. 17. How came this day to be changed By divine Authority How doth that appeare 1. By the practise of our Saviour Christ and his Apostles Iohn 20. 19 26. Acts 2. 1. 20. 7. which should be a sufficient rule unto us especially the Apostles having added a Commandement thereunto 1 Cor. 16. 12. 2. There is no reason why it should be called the Lords day Rev. 1. 10. but in regard of the speciall dedication thereof to the Lords service for otherwise all the dayes in the weeke are the Lords dayes and he is to be served and worshipped in them What was the cause that the day was changed Because it might serve for a thankfull memorial of Christs Resurrection For as God rested from his labour on the last day of the weeke so Christ ceased from his labour and afflictions on this day Mat. 28. 1. Gen. 2. 1 2. As the one therefore was specially sanctified in regard of the Creation of the World so was the other in respect of the restauration and redemption of the world which is a greater worke then the Creation Can this day then be altered No power of any Creature in Heaven or Earth can alter it or place another seventh day in the place and stead thereof But doth this Commandement directly require the seventh day from the Creation No but the seventh day in generall Doth not the reason annexed where the Lord in six dayes is said to make Heaven and Earth and to rest the seventh day and therefore to hallow it confirme so much No not necessarily For it doth not hence follow that we should rest the same day the Lord rested but that we should rest from our worke the seventh day as he rested from his which seventh day under the Law he appointed to be Saturday so nothing hindreth but by his speciall appointment under the Gospell it may be Sunday and yet the substance of the Commandement nothing altered Why doth not the New Testament mention this change Because there was no question moved about the same in the Apostles time When then doth this our Sabbath begin and how long doth it continue This day as all the six is the space of twenty foure houres and beginneth at the dawning though we ought in the Evening before to prepare for the day following Why doth our Sabbath begin at the dawning of the day Because Christ rose in the dawning and to put a difference between the Iewish and a true Christian Sabbath For as the Iewes begun their Sabbath in that part of the day in which the Creation of the World was ended and consequently in the Evening so the celebration of the memory of Christs Resurrection and therein of his rest from his speciall labours and the renewing of the World being the ground of the change of that day it is also by the same proportion of reason to begin when the Resurrection began which was in the Morning Can you shew this Example Yea Paul being at Troas after he had preached a whole day untill midnight celebrated the supper of the Lord the same night which was a Sabbath dayes exercise and therefore that night following the day was a part of the Sabbath For in the Morning he departed having staid there seven dayes by which it is evident that that which was done was done upon the Lords day Acts 20. 7 10. Is the Lords day only to be separated to Gods service No For of this manner are holy Fasts observed for the avoiding of some great evill present or imminent Lev. 23. 27. Ioel 2. 12. holy Feasts for the thankfull remembrance of some speciall memorable mercies obtained Zach. 8. 19. Ester 9. 17 18 19. To what Commandement doe you refer the Churches meeting on the working dayes That is also by a manner of speech of one part for the whole contained in this Commandement yea it reacheth to the times which the Family appointeth or that every one for his private good proposeth although the Bond to that time is not so strict as is the Bond to observe the dayes of Rest. So much of this Commandement in generall What doe you note therein in particular 1. The entrance in the word Remember 2. The parts of the Commandement What is to be observed in the word Remember That although all the Commandements are needfull diligently to be remembred yet this more specially Why so 1. Because this Commandement hath least light of nature to direct us to the observation of it 2. For that we are naturally most negligent in it suffering our selves to be withdrawne by our worldly businesse from the Lords service upon the Lords day and therefore such a speciall warning is needfull to be added What things are we thence to remember 1. To looke backe unto the first institution of the Sabbath day in Paradise Gen. 2. 2 3. before all Sacrifices and Ceremonies 2. So to beare it in mind as to live in continuall practise of the duties we learned the Sabbath day last past 3. To bethink our selves before of the works of the Sabbath and so to prepare our selves and our affaires Luke 23. 54. that we may freely and duely attend on the Lord in the Sabbath approaching What should be done in this preparation of the Sabbath 1. We should so compasse all