gladi puniendi Beza hath written a peculiar Tract de Haereticis a maâ—istratu puniendis Calvin also hath written aureum librum as Beza cals it of this very argument We doe deservedly condemne the cruelty of Turkes and Papists which goe about by force alone to establish their superstitions The Church of Rome and the Pope will judge what Heresie is and who is an Hereticke and they appropriate to themselves the name of Catholiques and all such as dissent from them must presently be pronounced heretickes Because Heresie is not easily defined as Austin saith and because faith should be perswaded not compelled We conceive that all faire means should be firâ—t used to convince men of their errours and discover the danger of them and that be termed Heresie which indeed is so Therefore we will premise some things concerning the nature and danger of Heresie before we speake partcularly of the punishment of heretickes Chillingworth thus defines Heresie It is saith he an obstinate defence of any errour against any necessary Article of the Christian faith Two things must concurre say some to constitute an Hereticke 1. Error in fide 1 Tim. 1. 19. 2 Pertinacia Titus 3. 10. Errare possum Haereticus esse nolo Dr Field thus describes the nature of Heresie Heresie is not every errour but errour in matter of Faith nor every errour in matter of Faith for neither Jewes nor Pagans are said to be Hereticks though they erre most damnably in those things which every one that will be saved must believe and with all the malice fury and rage that can be imagined impugne the Christian faith and verity but it is the errour of such as by some kind of profession have been Christians so that onely such as by profession being Christians depart from the truth of Christian Religion are named Heretickes Secondly for the danger of Heresie Heresie is a fruit of the flesh Gal. 5. 20 An Hereticke after the first and second admonition reject Titus 3. 10. Heresie or false doctrine is in Scripture compared to Leaven and to a Gangrene for the speading and infectious nature of it The Heresie of Arrius was more dangerous to the Church then the Sword of all the persecuting Emperours We need not to aske whether he joyne obstinacy to his errour saith Dr Field which erreth in those things which every one is bound particularly to believe because such things doe essentially and directly concerne the matter of of our salvation and he is without any further enquiry to be pronounced an Hereticke and the very errour it selfe is damnable as if a man saith he shall deny Christ to be the Sonne of God coessentiall coequall and coeternall with his Father or that we have remission of sinnes by the effusion of his blood They therefore who first hold pestilent Heresies and secondly who when before they professed the Christian Religion and held the truth have yet made a defection from the same to such Heresies and thirdly who labour to infect others and fourthly being convicted doe yet obstinately persevere in them and in the manner before mentioned such are and ought say some worthy Protestants to be punished by the Christian Magistrate with death They reason thus from the Office of the Magistrate Every Magistrate may and ought to punish offenders and the more pernicious the offenders are the more hainous ought the punishment to be That the Magistrate is both custos ac vindex utriusque tabulae these two Scriptures doe plainly evince For he is the Minister of God to thee for good but if thou doe what is evill be afraid for he beareth not the sword in vain for he is the Minister of God a revenger to execute wrath upon him that doth evil Rom. 13. 4. and 1 Tim. 2. 2. For Kings and all that are in Authority that we may lead a quiet and peaceable life in all godlinesse and honesty and are urged by Calvin Beza and divers others to this very purpose For if saith Beza the Magistrate have not power over Heretickes one of these two things must necessarily follow either that Heretickes doe not doe ill or that what Paul speakes in generall must be restrained to a certaine kind of evill deeds viz. to corporall sinnes From the 1 Tim. 2. 2. both Melancthon and Beza collect that the Magistrate is constituted by God not onely a preserver of the second Table but also and especially of pure Religion and the externall Discipline of it and so a punisher also of the offences against it For the inforceing of this Argument from these two Scriptures these reasons may be added 1 The sinnes against the first Table Caeter is paribus are greater then those against the second Table and the Magistrate is more to respect the glory of God then the peace of the Common-wealth Heresies and corruptions in judgement are held by a Reverend Divine to be worse then corruptions in manners his reason is taken out of Levit. 13. 44. one that was leprous in his head was utterly uncleane 2. Errours and Heresies are called in Scripture Evill deeds 2. Epist John 10 11. and Heretickes Evill dâ—ers Phil. 3. 2. Divines generally hold that such who erre blasphemously are to be put to death such as Arrius and Servetus in France One saith the Divell will thinke he hath made a good bargaine if he can get an universall liberty for removall of the Prelacy That which Jerome wrote to Augustine Quod signum majoris gloriae est omnes Haeretici te detestantur may be applyed to those of our times who have been Champions for the truth such evill doers will maligne them but if they mannage well so good a cause it will beare them out THE ERRATA REader as men have their errors so books have their errata Though my publick occasions might be an apologie for me yet I never bestowed more paines in correcting any booke then this and after my correcting of the severall sheets many faults have still passed especially in the third Booke The litterall faults where a letter is mistaken the false interpunctions nor the joyning together in the margent things of a different nature nor the mistaking of the figures in the first and third Booke nor the misplacing of Scriptures I shall not mention Others that doe wrong the sence are chiefly these In the Text Lib. 1. pag. 33. line 25. after 17. leave out Acts p. 59. l. 30. vixit p. 63. l. 21. Glasseus p. 70. l. 6. never doubted of their being p. 115. l. 2. sanctissimam p. 117. l. 30. Gretzerus 182 183. wants the figure 4 5. Lib. 2. p. 21. l. ult doth know live and will p. 30. l. 10. conceiving p. 59. l. 20. 1 Themselves 2 Stockes and stones p. 96. l. 5. suis should be quis p. 129. l. 5. same should be sonne Lib. 3. p. 10. l. 25 26. not pro singulis generum but
in him 2. There is bonum jucundum taste and see how sweet he is at thy right hand are pleasures for evermore 3. Bonum â—onestum he is the holy God the authour of all holinesse and the exemplar of it 2. This goodnesse of his cannot be increased it being his essence it cannot be made better for God hath in him not onely all the actuall but all the possible goodnesse that is in the creatures any creature still may be better thy riches honours comforts may be better but thy God cannot be a better God therefore we should infinitely affect him more then all creatures 3. It is independent goodnesse he is omnis boni bonum hence he is said to be onely good that is essentially and immutably 4 It is essentiall the essence and goodnesse of the creatures is different goodnesse in the Angels the perfectest creatures is a superadded quality to them they may be good but ille bono suo bonus est He is good with his owne goodnesse he can not be God if he be not good 5. It is illimited goodnesse infinite without all bounds above all that can be conceived he being essentially so and not limited to this or that being neither is his goodnesse 6. It is immixed goodnesse 1 John 1. 5. He is light and there is no darknesse in him not the least evill of sin 7. It is the sampler and forme of all goodnesse in the creatures so far a thing is good as it doth resemble him All the good of a creature is in God alwaies 1. Eminently as you consider it in its kind without imperfection 2. Efficiently as he is the Authour and cause of all the good the creature hath 3. Exemplarily as he is the rule and patterne of all goodnesse 4. Finally as he is the chiefest good of all creatures so that all terminate their desires in him Secondly God is good respectively in what he doth to the creatures that appeareth in the good things bestowed upon them He gives to all liberally especially the rationall creatures as Men and Angels partake of his goodnesse being made capable of enjoying him for ever 2. In the evill he keepes of from the elect as he will withhold no good thing so he will let no evill befall them Ob. God is infinitely good say the Arminians therefore he can not but naturally will good to the creature Sol. It doth not follow for out of his goodnesse he made the world his goodnesse freely communicated not out of necessity then it will follow that he naturally made the world 2. God is infinitely just therefore he also naturally wils the perdition of all sinners which they will not admit 3. He is infinitely good in himselfe not therefore so to his creatures for so he should will all good to them and actually communicate it and so should save all Notwithstanding Gods goodnesse of nature he suffered man to fall but yet he was so good that he would not have suffered it unlesse he could have shewed as much goodnesse to man another way and indeed Christ is a greater good to us by faith then Adams innocency could have been but yet since that evill is come into the world how many calamities might befall thee did not Gods goodnesse prevent it that the earth swallowes thee not up t is Gods goodnesse The goodnesse of God is so great that no creature should suffer punishment but that the justice of God doth require the same or else some greater good may be drawn from thence Ezek. 33. 11. Ob. How doth it agree with Gods goodnesse that it is said Psalm 18. 27. With the froward he will shew himselfe froward Sol. In the generall the meaning is onely that Gods judgements shall agree with mens manners and David shewes not how God is in himselfe but relatively how he is to us We should 1. love God because of his goodnesse for it is the proper object of love That which is the chiefe good ought to be the principall object of all the powers of our soules God is the principall good O that we could account him so and accordingly carry our selves toward him 2. Imitate him be good as he is good be like our Heavenly father good to all Rom. 12. 9. cleave to that which is good we should still be doing or receiving of good 3 Gods goodnesse will support his children in their calamities Nehem. 1. 7. and arme them against poverty and the feare of death it selfe I doe not feare to die said Ambrose because we have a good Lord. Nec pudet vivere nec piget â—ori quia bonum habemus Dominum We are much to be blamed for sleighting despising or neglecting him the fountaine of all goodnesse Man is a most loathsome creature that hateth and foolish that sleighteth this chiefe good Here is a use of thankfulnsse to Gods people which enjoy the goodnesse of God in part here in the creature and shall hereafter immediately and fully God is good to all in bestowing upon them gifts of nature of body or of mind but he is especially good to some whom he hath chosen to life eternall We may see the great evill of sinne nothing is so opposite to this attribute of Gods goodnesse as sinne the Divels are not evill as creatures but as sinfull CHAP. XI SO much in generall of Gods vertues Secondly in speciall the vertues which imply not imperfection in the reasonable creature are attributed to God The principall of which are 1. Bounty or Graciousnesse by which God shewes favour to the creatures freely and that either commonly or specially 1. Commonly when he exerciseth beneficence and liberality toward all creatures powring upon them plentifully all goods of nature body mind and fortune so that there is nothing which tasteth not of the inexhausted fountaine of his blessings and goodnesse Matth. 5. 44 45. Psal. 36. 5 6. Gods bounty is a will in him to bestow store of comfortable and beneficiall things on the creature in his kind This bounty he shewed to all things in the creation even to all Spirits all men and all creatures and doth in great part shew still for he opens his hand and filleth every living thing with his bounty he gives all things richly to enjoy 2. Specially toward the Church by which he bestoweth eternall life on certaine men fallen by sinne and redeemed in Christ Titus 2. 11. 3. 4. As this is exercised toward the whole Church so in a speciall manner toward some members of it as toward Enoch Moses Jacob David Paul and especially Abraham who is therefore often called the Friend of God he made with him and his seed a perpetuall league of friendship and he constantly kept his Lawes and Statutes John 15. 14 15. Gods Graciousnesse is an essentiall property whereby he is in and of himselfe most gracious and amiable Psal. 145. 8. God is onely gracious in and of himselfe
when he was pressed by Bishop Ridly and others to tolerate his Sister Masse in her owne Chapell he would not though importuned yeeld thereto saying He should dishonour God in it but being much pressed by them he burst into teares and they thence concluded that he had more divinity in his little finger then they in all their bodies O that you would study to premote Gods glory and be zealous for his truth since you have had such experience of his mercy and likewise could not but perceive the evill of those dangerous errours which were too much indulged by some of those whom you have cast out I shall now speake of the threefold Subject I handle in my Booke 1. The Scripture 2. God 3. The Workes of God It is reported of Charles the Great that he set his Crown on the Bible and Luther was so zealous to have the Scriptures read that he professed if he thought the reading of his Bookes would hinder the reading of the Scripture he would burne them all before he dyed Alphonsus King of Spaine and Naples read the Bible with Lira's glosse foureteen times over The Emperour Theodosius the second wrote the New Testament out with his owne hand many speake much of new light but the Prophet Esay saith To the Law and to the Testimony if they speake not according to this word it is because there is no light in them Take heed of too much of that new light which the world is now gazing upon so much new light is breaking forth that the old zeale is almost extinct by it saith a Minister of New England The Familists say they are above Ordinances when the body hath no need of nourishment then and not afore will the soule have no need of Ordinances we about Westminster have beene better instructed out of the 20. of Exodus 24. Some talke of Revelations and the Testimony of the Spirit But now the Scripture is compleated I must not expect any immediate Testimony of the Spirit Luther saith if any Spirit should come and speak any thing to him that he brought not Scripture for he would spit in his face The Scripture is the best Cynosure to follow it was Davids Counseller it is a perfect rule of a Perfect Reformation Secondly all Christian States and Persons should labour for an experimentall practicall knowledge of God and Christ Phil. 3. 8. 10. the vision of God in Heaven shall make us perfectly Happye Quid Deus sit ipse tantum novit what God is God himselfe doth onely perfectly know But he hath revealed himselfe to us in his word and workes That place in 34 of Exodus 6. 7. verses is as full a description of Gods Attributes as any in all the Scripture The Lord the Lord God mercifull and gracious long-suffering and abundant in goodnes truth keeping mercy for thousands forgiving iniquity transgression sin that will by no meanes clear the guilty visiting the iniquity of the Fathers upon the children and upon the childrens Children unto the third and fourth generation If God were more known he would be more loved honouâ—ed feared trusted The Heathens extolled the knowledge of a mans self but Christians must chiefely study to know God This is a Noble Subject for a Christian Parliament and a Christian Kingdome to exercise themselves in O that you would all labour to know Gods excellencies and to propagate the knowledge of him to the many darke Corners of the Land Thirdly the workes of God are to be diligently observed by a Christian State One observes that there is a five fold Declaration of the workes of God An Arthnieticall Declaration Psal. 40. 5. Secondly a Logicall Declaration of the workes of God when we shew the severall kinds of them as the workes of Creation the worke of Redemption the worke of Providence and distribute those into workes of mercy or works of Justice Thirdly an Historicall Declaration when we declare the persons acting the places the times the Counsels the mannaging of the severall actions the events and successes Fourthly a Rhetoricall Declaration Fifthly a Declaration purely Theologicall or a practicall Declaration of the works of God We should be lifted up by Gods manifold works to the Consideration of his unlimited greatnesse that is the first cause and author of them all we can turne our eyes no way but exceeding great multitudes of works wrought by God doe offer themselves to our view If we looke upward downeward on the right hand on the left into our selves and other things our minds shall be encountred with diversity of rare Workes of Almighty God These workes are all made with much wisdome Psal. 136. 5. and the serious considering of Gods workes is a great part of the sanctifying of his name Never had any Parliament more reason to magnifie Gods goodnesse for his singular mercies Oh that as many of your deliverances were got with supplication so they might be worne with thankefulnesse and as you have been a Parliament of many Prayers so may you be a Parliament of many prayses which is the earnest desire of Your Honours Devoted Servant EDW. LEIGH To the Christian Reader REader The number of bookes is without number the Presses are daily oppressed with them Yet though the world abound with unprofitable may pernicious Pamphlets there are many excellent subjects which are either not handled or not sufficiently There is a great variety in mens fancies as well as in their faces and bookes the fruit of mens brains are as various as men themselves Some books are to be tasted onely some chewed and some swallowed That saying of Stanchar the Hereticke doth exceedingly please the Papists Plus apud se valere unum Lombardum quam centum Lutheros ducentos Melancthones trecentos Bullingeros quadringentos Martyres quingentos Calvinos That one Lumbard was more esteemed by him then 100 Luthers 200 Melancthons 300 Bullingers 400 Martyrs 500 Calvins Focanus contrarily saith thus of the Schoolmen that one Austin among the Ancients and one Calvin in his Institutions of Christian Religion among the moderne Divines will afford thee more solid Divinity then all the School-Doctors of the Popish Church with all their vaine disputations jejune distinctions quodlibeticall questions and foolish speculations with which saith he Thomas Scotus Lombard Bonaventure Molina Vasquez Suarez à Soto Bellarmine and other Doctors of the Romane Church are full even ad nauseam But the Bible is indeed the Booke of Bookes it signifieth in the Greeke Tongue A Booke in generall and was sometimes taken so largely yet by an Antinomasie or excellency it is now taken for the Booke of the Holy Scripture and is all one with Gods Booke We told you before how much the Papists magnified Peter Lumbard the father of the Schoolmen calling him the Master of the sentences and preferring him before hundreds of ours The next Schoolman after him Alexander
mensura infallibilis quae nullam vel additionem vel detractionem patitur 3. It is a â—ust rule Lastly It is an universall and perpetuall rule both in regard of time and person ever since the Scripture hath beene it hath been the onely rule in the old Testament to the Law and the Testimony in the new they confirmed all things by the old it directs in every case 2 To all persons this is able to make a Minister yea a Councell a Church wise to salvation to reforme a young man whose lusts are unbridled 119. 9. to order a King 17 Deut. 29. 30. Ob. Faith was before the Scripture therefore the Scripture is not the rule of faith Sol. The word of God is twofold 1. Revealed that preceded faith 2. Written that did not Though it be a rule yet firâ—t it doth not exclude other Ministeriall helps as Prayer Preaching the knowledge of the tongues and the Ministry of the Church these are meanes to use the rule and subordinate to it we need no more rules Therefore it is a vaine and absurd question of the Papists let a man be lockt up in a Study with a Bible what good will he get by it if he cannot read 2. There must be reason and judgement to make use of it and apply it judge what I say saith Paul 1 Cor. 10. 15. The Scripture should rule our hearts thoughts and inward cogitations our words and actions we should pray heare receive the Sacrament according to the directions of it buy sell cloath our selves and carry our selves toward all as that bids us 2 Sam. 22. 23. the people of God wrote after this Copy followed this rule Psal. 119. 5. 59. 111. because they desired in all which they did to please God now God is pleased when his own will is done and to glorifie him in their lives and therefore they framed themselves according to his statutes We cannot better expresse an high esteeme of God and his excellencies then by following him in all things Every one esteems that person most excellent to whom he gives up himself most to be ruled and ordered 4. The Scripture is necessary In respect of the substance thereof it was alwayes necessary in respect of the manner of revealing it is necessary since the time that it pleased God after that manner to deliver his word and shall be to the worlds end It is not then absolutely and simply necessary that the word of God should be delivered to us in writing but onely conditionally and upon supposition God for a long time for the space of 2400 yeares unto the time of Moses did instruct his Church with an immediate living voyce and had he pleased still to goe on in that way there had beene no necessity of Scripture now more then in that age there was a continuall presence of God with them but now there is a perpetuall absence in that way and the word of God was written 1. For the brevity of mans life See the 5. the 11. Ch. of Gen. The Patriarks were long lived before and after the Floud to the times of Moses they lived some centuries of yeares therefore afterward the purity of the word could not fitly be preserved without writing By writing we have the comfort of the holy word of God which from writing receiveth his denomination in being called Scripture which is nothing else but writing 2. That the Church might have a certaine and true rule and Canon whereby it might judge of all questions doubts and controversies of Religion Luke 1. 4. Every mans opinion else would have been a Bible and every mans lust a Law 3. That the faith of men in Christ which was to come might the better be confirmed when they should see that written before their eyes which was done by the Messâ—as and see all things that were fore-told of him verified in the event 4. That the purity of Gods worship might be preserved from corruption and the truth propagated among all Nations 5. To take off excuses from men that they did not know Rom. 10. 18. civill Lawes are written and published that offenders may be excusable The Pen-men had a command from God 1. A publike and outward command as Jeremie 30. 2. and 36. 2 Moses Exod. 17. 14. and 34. 17. and John was commanded 12 times in the Revelation to write Rev. 1. 11. and 2. 1. 8. 12. 18. and 3. Ch. 1. 7. and 14. and 14. 13. and 19. v. 9. 21. 5. 2 an inward command by private inspiration and instinct 2 Pet. 1. 21. 5. The Scripture is Pure and Holy It commands all good and forbids reproves and condemnes all sinne and filthinesse it restraines not onely from evill words and actions but thoughts glances Those are frequent adjuncts of the word of God holy pure and cleane Psal. 12. 6. and 18. 31. and 119. 40 Prov. 30. 5. It is pure in its narrations it speakes purely of things evill and uncleane It is termed holy Rom. 1. 2. and 2 Tim. 3. 15. 1. From its efficient principall cause God who is the holy of holies holinesse it selfe Esay 6. 3. Dan. 9. 24. he is the author and inditer of it Luke 1. 67. 2 In regard of the instrumentall cause the Pen-men of it were holy men 2 Pet. 1. 21. Prophets and Apostles 3. From its matter the holy will of God Aâ—t 20. 27. the Scripture containes holy and Divine mysteries holy precepts of life holy promises Psal 105. 42. holy Histories 4. From its end or effect the holy Ghost by the reading and meditation of the Scripture sanctifieth us John 17. 17. it sanctifieth likewise all the creatures to our use so as we may use them with a good conscience 1 Tim. 4. 5. From the purity of it the Scripture is compared to a glasse Jam. 1. 23. to fire Jer. 23. 29. to light Psal. 119. 105. The reason of it is because God himselfe is pure most pure Psal. 92. ult Hab 1. 13. It is pure 1. Formally in it selfe there is no mixture of falshood or error no corruption or unsoundnesse at all in it Prov. 8. 6. 7. 8. 2. Virtually so as to make others pure John 15. 3. and 17. 17. Act. 20. 32. It begets grace Jam. 1. 18. 1 Pet. 1. 23. and preserves and increaseth it Act. 20. 32. Ephâ—s 4. 11. 12. The assertory part is pure what it affirmes to be is and what it dâ—nyes to be is not Psal 19. 7. and 93. 5. Jam. 1. 18. 2 What it promiseth shall be performed and what it threateneth shall be executed Numb 23. 19. 1 Sam. 2. 30. Zach. 1. 6. 3. What it commandeth is good and what it forbiddeth is evill Deut. 4. 8. Psal. 119. 108. and 19. 8. 9. Rom. 7. 12. In other Bookes some truth is taught some good commended some kinde or part of happinesse promised But in the Inspired Oracles of God all truth is taught all goodnesse commanded
be made by some thing which was capable of being from Eternity What is Eternall is of it selfe what is of it selfe is God the world is not God because the parts of it are corruptible therefore it is not eternall and what is Finite in quantity cannot be infinite in continuance It could not be made by any creature in it for the part cannot possibly make the whole because it is of farre lesse vertue then the whole and because it hath its being in and of the whole wherefore it must needs be made by some thing better then it selfe which is no part of it selfe and that is no other then God so the making of the world proves a God What Created the world is and is better then the world and before the world and above all creatures in the world God Created the world When we see the glorious frame of Heaven and earth the excellency magnitude and multitude of naturall things the beautifull order and harmony so great variety we cannot but conclude that there is a God who made and ordereth all these things 2. The Preservation and continuance of the world in that Order which we see maketh it manifest that there is a God which preserveth and ordereth it For either it must be preserved ruled and ordered by it selfe or by some more excellent thing then it selfe not by it selfe for what could not make it selfe cannot of it selfe keepe and uphold it selfe seeing no lesse power is required to its continuation then to its constitution for it could not continue if each of the parts did not so worke as to helpe and uphold the other in some respect or other Now these severall parts could not so worke for one Common end if they were not guided thereto by some common and understanding guide which were acquainted with and had power over each of them therefore it hath one ruler and upholder That which is effected by the constant orderly and subordinate working of innumerable particulars for one common end whereof no one of them hath any knowledge or acquaintance must needs be wrought by some common Ruler and Governour which knowes the motion and working of each and rules all and each to that end in their severall motions What upholds the world is but God upholds the world therefore he is 1. This is Aquinas his reason naturall bodies which want knowledge worke for a certaine end because they frequently worke after the same manner therefore there must be a minde understanding and governing all things and directing them to that speciall and chiefe end The whole world doth aptly conspire together for the attaining of one end the good and benefit of man All creatures incline to their proper operations the stone downe-ward the fire upward the seasons of the yeare constantly follow each other 2. Particular the framing and maintaining of each creature in the world the Heavens and Man especially these two were most artificially made as the Scripture shewes The Psalmist cals the heavens the worke of Gods Fingers Psal. 8. 4. because they were made with greatest ease and with exquisite Art Heb. 11. 10. whose builder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artifex is God speaking of the Heavens Psal. 139. 14 I am fearefully and wonderfully made 15. v. curiously wrought in the lowest parts of the Earth The Hebrew word is very Emphaticall it signifieth Embroydered or wrought with a needle that is cunningly wrought with Nerves Veines Arteries Galen upon the contemplation of the admirable workmanship in the body of man breaketh out into an Hymne in the praise of him that made him 1. The Creation of the Heavens proves that there is a God The largenesse roundnesse purenesse solidnesse the continuall and constant motion of the heavens doth excellently declare the glory of God The very name of Astronomy whose object is the motion of the heavenly Orbes and Stars in exact signification importeth that the Starres observe a Law in their motion which Law is given unto them onely by God himselfe who is their true Law-giver Suidas affirmeth that even Abraham himselfe was first occasioned to seek after God by considering the motion of the Stars for he being by nation a Chaldean who as Aristotle observeth are naturally given to that kinde of contemplation and observing in their motion a wonderfull order and variety and yet no lesse a constancie he presently collected that these strange revolutions were directed and guided by some God 2 The Creation of man proves this truth that there is a God 1. A man may reason from his owne framing in the wombe and preserving in the world Man is framed in the wombe by some most noble wise and excellent workman The Parents frame him not there for they know nothing of his framing neither when nor how he was so formed therefore some more excellent thing then a man did frame him there and doth daily and hourely frame other men and that is a wise worker which is a like wise and potent in all places of the world at all times seeing there is something more excellent then man which hath set downe this Order for producing of men and so a God 2. The Nobility and Excellency of the soule sheweth plainely that it is of Divine Originall it being Spirituall and Incorporeall could not but proceed from that which is Incorporeall The effect cannot be toto genere better then the cause Divers workes are done by man arts invented Zach. 12. 1. 3. The being and preservation of each particular man Each particular man in the world may reason from his owne being thus either there must be an infinite number of men or else there must be a first man which was the beginning of all men but an infinite number of particular men is not possible seeing there can be no infinite number at all for every number begins with an unity and is capable of being made greater by the addition of an unity therefore there cannot be an infinite number of particular men Therefore we must come to some first man and that first man could not make himselfe nor be made by any inferiour thing to it selfe therefore it must be made by some thing more excellent then it selfe viz. One infinite thing from which all particulars had their Originall 4. God is manifested in the consciences of men as was touched before 1. By the Ministery of the word by which he powerfully worketh on their consciences 2. By the inward Checks of conscience after finne committed 1. In the godly 1 Sam. 24. 5. and 2. Sam. 24. 10. 2. In the wicked Matth. 27. 3. 4. 5. 2. Civill States and Kingdomes consist and the Governed by a few Magistrates and Rulers There are innumerable more men that wish and desire the overthrow and ruine of the State then that would live under Government and be subject to Order This effect must have some cause either the wisedome and goodnesse of the governed or of the Governours or
both visible and invisible CHAP. VI. GOd is exceeding Great 1 Kings 8. 42. 2. Sam. 7. 22. Psal. 95. 3. and 96. 4. and 99. 2. 3. and 145. 3. Tit. 2. 13. God is Great and greatly to be praised and who is so Great as our God He is Great 1. In his nature and essence 2. In his workes 3 In his authority His name is Great Jer. 10. 6. 11. Josh. 7. 9. his power is great Psal. 147. 5. His Acts are great Psal 111. 1. his judgements are great Exodus 7. 4. He is great in counsell Jer. 32. 19. and mighty workes Deut. 32. 4. There is a double Greatnesse 1. Of quantity or bulk and that is an attribute of a body by which it hath very large bodily dimensions as a mountain is a great substance the Sun a great body and this cannot be found in God who is not a body but an Immateriall essence 2. Of Perfection worth and vertue and that is abundance of all excellencies and largenesse of whatsoever makes to perfection of being and this is in God He is so perfect every way that he stands in need of nothing God is absolutely and simply Perfect because he hath all things which are to be desired for the chiefest felicity He is pefect 1. In the highest degree of perfection simply without any respect or comparison secondly he is perfect in all kindes 1. John 1. 5. John saith he is light in which there is no darknesse that is Perfect and Pure without the least mixture of the contrary the Authour and cause of all perfections in all the creatures they are all in him but more perfectly and in a perfecter manner God is most absolutely Perfect Job 22. 2. Psal. 16. 2. Matth. 5. 48. The words in Scripture attributed to God which signifie this are 1. Schaddai which is as much as one sufficient to help himselfe or one that gives nourishment to all other things and therefore Gen. 17. 1. when God was to make a Covenant with Abraham to leave all earthly things and so trust in him onely he brings this argument that he was such a sufficient God 2. Gomer The verbe is used five times in the Psalmes as much as Perfect from the effect because God doth continually preserve to the end 3. Tom. Job 37. 16. It signifieth both Simple and Perfect 4. Calil à Col. omnis that in which all good things are God is perfect 1. Essentially he is Perfect in and by himselfe containing in him all perfections eminently Matth. 5 48. He hath all needfull to a Deity 2. Nothing is wanting to him he hath no need of any other thing out of himselfe Job 22. 2. 3. Psal. 16. 2. 3. Originally he is the cause of all perfection what hast thou which thou hast not received Jam. 1. 17. 4. Operatively all his workes are Perfect Deut. 32. 4. A thing is Perfect 1. Negativè which wanteth nothing which is due by nature to its integrity 2. Privativè which wanteth no perfection and so God onely is Perfect 2. God is Great in his workes Deut. 4. 36. Gods Perfection stands in an Infinitenesse of goodnesse Matth. 19. 17. wisedome Rom. 11. 33. power Gen. 17. 1. perfect wisedome goodnesse righteousnesse moderation holinesse truth and whatsoever may possibly be required to grace and commend an action that is found in the whole course and frame of Gods actions the worke of Creation is a perfect worke he made all things in unsearchable wisedome no man could have found any want of any thing in the world which might be reasonably desired no man could have found there any evill thing worthy to be complained of The worke of Providence is perfect all things are carryed in perfection of wisedome justice and goodnesse So is the work of Redemption likewise Perfect The perfectest measure of justice wisdome truth power that can be conceived of doth shew it selfe forth in that work Reason Such as the work-man is such must the work be a perfect Artists workmanship will resemble himselfe The perfection of God is his incomprehensible fulnesse of all excellenciâ—s He is absolutely and simply perfect Ob. Why doth God use the help of others Sol. Not out of need as the Artificer his Instruments so that he cannot work with them but out of choyce and liberty to honour them the more Hence sometimes he will use no meanes at all sometimes contrary meanes to shew that they help not and that we should not rely upon them Ob. Why is there sinne in the world seeing God needs not any glory that comes to him by Christ and by his mâ—rcy in pardoning of sinne why doth he suffer it Sol. Because sinne is not so great an evill as Christ is a good and therefore God would not have suffered sinne if he could not have raised up to himself matter of honour God makes an antidote of this poyson Ob. How comes it to passe that God makes one thing better then he did at first as in the creation all things had not their perfection at first Sol. Those things were perfect ex parte operantis he intended not they should have any farther perfection at that time the essence of nothing can be made better then it is because it consists in indivisibili God makes not out graces perfect in us because he aymes at another end Gods Perfection hath all imperfections removed from it 2 Tim. 2. 13. Titus 1. 2. Jam. 1. 3. There be 6 imperfections found in every creature 1. Contingency 2. Dependance 3. Limitation 4. Composition 5. Alteration 6. Multiplication Now God is free from all these He is 1. a necessary essence 2. Independent 3. Unlimited 4. Simple 5. Unchangeable 6. Wholly one Three of these viz. Gods Simplicity unlimitednesse in respect of time and place and unchangeablenesse I have handled already I shall speak of the other three when I have dispatched this attribute of Gods Greatnesse or Perfection 3. God is Great in his Authority I have shewed already that he is Great in his nature and essence and also in his workes now his Greatnesse in Authority is to be considered He is a Great King he hath Soveraign absolute and unlimited Authority over all things they being all subject and subordinate to him for at his will they were and are created This is signified by the Title of the most High so frequently given him in Scripture He is the High and lofty one Isay 57. 15. 1. In respect of place and dwelling he is in heaven Eccles. 5. 2. above the clouds 2. In respect of essence he is High indeed unexpressibly high the high God Gen. 14. 22. the Lord most High Psal. 7. 17. 3. In respect of Attributes he hath more wisedome power justice mercy then all creatures 4. In respect of State and dominion he is exalted in Authority power jurisdiction he is above all as Commander of all God hath
Christ Ephes 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdome in many curious passages 1 Pet. 1. 12. the very Angels desire to prie into this mystery and indeed here was so much wisdome that if the understanding of all men and Angels had been put together they could not have devised a possible way for mans salvation 8. In the Church in the Oracles of Scripture exceeding all sharpnesse of humane wit in the originall progresse change and migration of the Church and other mysteries of the Gospell the profound and immense wisdom of Gods councels shines 9. In the particular passages of his Providence to his Children about their outward condition in taking David from the sheep-fold to be a King but how much misery did he undergoe before he was setled So to Jacob Abraham and Paul in doing them good by their sinnes making them wary 10. In Heaven in which the Councels acts decrees and promises of God all obscurity being removed shall be most clearly unfolded Dost thou want wisdome go to this fountain Jam. 1. 5. Psal. 94. 10. all the wisdome of men and Angels comes from him The godly have a most wise teacher Job 36. 22. 2. Take heed of trusting in thy own crafty wisdome 1 Cor 3. 18. 3. Gods wisdom cals for our feare the people feared Salomon for his wisdom and praise Rom. 16. 27. 4. The order and variety of things ariseth not from nature but the Divine working 5. We should be content with the portion which God gives us that weather which he sends those troubles he brings on us since he is wisest and knowes best what is fittest for us and when is the best time to help us 6. Admire that in the works of God which we understand not Gods wisdome is unsearchable and his Counsell like unto the great depth 7. Be constant and diligent in reading and pondering upon the Scriptures they will make you wise to Salvation to which adde Prayer and Practise Gods Prescience or fore-knowledge is that whereby God fore-knew all future things necessarily certainly immutably and from everlasting Neither fore-knowledge nor remembrance are properly in God all things both past and to come being present before him Although Gods prescience bring not a necâ—ssity upon events yet it is necessary for all things to happen so as God hath foretold because God so fore-knows as he hath decreed and wil'd it shall be but his decree gives existence So much for Gods understanding his will follows by which God freely immutably and efficaciously wils and approves of Good and that onely both the chiefest and first viz. himself and his own glory as the end and also the Secondary inferiour and subordinate good viz. that of the creature asfarre as it hath an Image of that chiefest good and tends as a meane to that ultimate end God wills 1. Most freely for as liberty is essentiall to every will so it is chiefely proper to the Divine because it is a will especially yet God wils good necessarily with a necessity of Immutability but not with a necessity of coaction for he is necessarily and naturally Good and that which he once willed he always wils immutably and yet freely 2. God wils efficaciously for no man resisteth nor can resist his will Dan. 4. 32. Rom. 9. 19. voluntas Dcisemper impletur aut de nobis aut à Deo in nobis Augustine Will is taken 1. For a faculty or power of the soule whereby we will so we say there are these faculties in the soule the understanding and the will 2. For the act of willing called volitio 3 The object or thing willed so John 6. this is the will of my Father that is that which he willeth and hath decreed So we say it is the Princes will that is that which the Prince willâ—th But Gods will is his essence whereby he freely willeth good and nilleth evill or it is a faculty whereby God chooseth all and onely good and refuseth all and onely evill The will of God is 1. Most holy Rom. 12. 2. Psal. 119. 137. the rule of justice Lam. 3. 37. Ephes. 1. 11. Deut. 29. 29. Isay 8. 20. 2. Eternall Rom. 9. 11. 3. Unchangeable Mal. 3. 6. Rom. 11. 1. The will of God is one and the same but it is distinguished 1. In respect of the object into voluntatem bene placâ— ti placiti God wils good things and good effects with the will of his good pleasure approving them first of all and by hâ—mselfe he intends their end and meanes Ephes. 1. 5. but evill and evill effects as they are evill he nils disapproves and dislikes Yet he voluntarily permits evill and as there is a good end of it he wils it with the will of his pleasure for it is good that there should be evill Psal. 81. 12. Act. 14. 16. 1 Cor. 10. 5. 2. In respect of application to the creature into 1. Absolute when God willeth and concludeth any thing concerning us withont any condition in us 2. Conditionall when he wils some condition being put in us so God would have all men saved on this condition if they can beleeve The first of these is by another name called voluntas beneplaciti the last voluntas signi Gods will is 1. Secret that whereby he hath absolutely and freely determined with himself what he will doe permit or hinder 2. Revealed that whereby God hath manifested what he would have beleeved done or left undone by his reasonable creatures Marke 3. 35. 1 Thess. 4. 3. That distinction of Gods will into beneplaciti signi differs little from this Signi is the same with revealed beneplacitum is the decree properly so called which may be either hidden or manifest It serves first to comfort us in adversities God is a most free agent therefore he is not bound to second causes so as he cannot help without them Psal. 115. 3. 2. To exhort us to sobriety in our judgement of Gods works He is a most free agent therefore we should not rashly exact of him a reason of his deeds 2. We should labour first to know Gods will so did Eli. 1 Sam. 3. 17. 2. Our wils should be pliable to the will of God we should be carefull 1. To doe his will cheerfully speedily sincerely constantly a Christian makes God in Christ his portion that is his faith and the word of God his rule that is his obedience 3. Be patient under the hand of God in all afflictions for nothing can befall us but that which is the good pleasure of our heavenly Father 3. We should not depart from the word of God but make that the warrant of all our actions for there is nothing sinne but what God forbiddeth and nothing acceptable but what he commandeth A man may with a good will will that which God nils as if a good Sonne desire his Fathers life whom God would have dye one
needfull for it Mercy in God is not any passion or quality as it is in men but it is the very divine essence it selfe and therefore perpetuall and inâ—inite such as no tongue can expresse Mercy in God and in us differ 1. It is in him essentially in us as a quality 2. In him primarily in us secondarily Gods mercy is the cause of all mercy it is without motive or worth in us naturall free Rom. 9. 18. boundlesse extends to a mans soule body this life the next to a man and his posterity Exod. 34 6 7. it is above all his workes Psal. 145. 9. it is beyond his promise and our expectation Reasons 1. Whatsoever good and commendable thing is to be found in the creature that must needs be found eminently and excellently in the Creator from whom it is derived to the creature and who could not derive it tâ— the creature if he had it not more perfectly in himselfe Now mercy is to be found in all good men and it is a lovely and commendable thing in them such as begets good will and liking towards them therefore it is much more fully in God 2. He hath great mercy in him if God be mercifull at all he must needs be mercifull in great measure yea above all measure beyond all degrees in all perfection for the essence of God is infinite and his wisdome power and mercy are infâ—nite There is a mercy of God which extends to all his creatures Psal. 145. 9. Luke 6. 35. God is mercifull unto all men but especially to some men whom he hath chosen unto himselfe The speciall mercy of God is offered unto all within the Church Ezech. 16. 6. Acts 13. 40. but is bestowed onely upon some viz. such as receive Christ John 1. 11 12. This life is the time of mercy wherein we obtaine pardon for sinne after this life there is no remission or place for repentance All blessings Spiritual and Corporeall are the effects of Gods mercy Common blessings of his generall mercy speciall blessings of his speciall mercy The effects of Gods speciall mercy are 1. The giving of Christ for us 2. His Word 3. Justification 4. Sanctification 5. giving his Spirit for a comforter in our griefes and afflictions Iâ—hn 14. 16. 6. The Sacraments Mercy must accord with wisdome justice and truth therefore those that stoope to justice by acknowledging their offence and worthinesse to be punisht for it and are sorry they have so offended and â—esolve to offend so no more and earnestly also implore Gods mercy shall partake of it The Lord is plenteous in mercy to all which call upon him and the Lords delight is in them which feare him and hope in his mercy Judge your selves and you shall not be judged humble your selves under the hand of God and he will exalt you On these termes he will shew mercy universally to all which submit to him thus and seeke to him for mercy without any exception of person fault time Quest. Whether mercy and justice be equall in God and how can he be most just and most mercifull Answ. Mercy and Justice may be considered ad intra as they are essentiall properties in God and so he is equally just as well as mercifull 2. Ad extra as he puts himselfe forth into the outward exercise of mercy and punishment In this latter sence we must distinguish between this present time where mercy triumphs against judgement Jam. 2. 13. and the day of judgement that is a time of justice and retribution to the wicked and so David speaking of this present time saith All thy waies are mercy and truth Psalm 25. and that of the Schooles is true remunerat ultra condignum punit infra Gods justice and mercy are both infinite and equall in him onely in regard of man there is an inequality For God may be said to be more mercifull unto them that are saved then just to them that are damned for the just cause of damnation is in man but of salvation is wholy from God In himselfe and originally they are both equall and so are all his attributes but in respect of the exercise and expression upon his creatures and abroad in the world there is some difference Mr Bolton on Prov. 18. 14. 1. We should believe this point labour to be fully perswaded in our hearts that Gods mercies are great and many he hath preventing mercies how many sinnes hath he preserved thee from 2. sparing mercies Lam. 3. 22. behold Gods severity towards others and mercy toward thee 3. renewing mercies 4. pardoning mercies He is willing and ready to helpe us out of misery Therefore we should praise him for this attribute how excellent and desirable a thing is mercy therefore give him the glory of his mercy 2. It is full of comfort to a child of God he need not be dismayed with any thing not his imperfections since the divell himselfe cannot hurt him for God is more mercifull to help him then the divell can be malicious to hurt him 3. We should be encouraged to seeke to him for mercy seeing there is so great store of it in him There is an infinitnesse of mercy in God so that what ever my sinnes have been if now I will turne he will accept me if I strive to turne he will enable me Therefore I will now runne to him for mercy I will fall down before the Throne of justice and confesse I have deserved wrath and nothing but wrath but will cry to him for mercy 4. Those that have and doe seeke should give him the glory of his mercy and take comfort themselves in the confident hope of finding mercy Praise him for his mercy to others and he will give thee some comfortable hope of finding it thy selfe 5. We should be mercifull like God to our selves and brethren their soules and bodies imitate his mercy be you mercifull to the afflicted and distressed shew mercy freely and constantly and then we shall obtaine mercy Matth. 5. 7. 6. We should labour to be qualified for mercy 1. Confesse our sinnes and forsake them Prov. 28. 13. 2. Feare God his mercy is on them that feare him Luke 1. 50. Psal. 103. 11 17 18. 3. Love God He shewes mercy to them that love him Exod. 20. 6. 4. Trust in God then mercy shall compasse us Psal. 32. 10. 5. Thinke on good things then we shall have mercy Prov. 14. 22. 6. Keepe close to the rule of Gods Word Gal. 6 16. CHAP. XII AThird vertue in God is Justice by which God in all things wils that which is just or it is the Attribute whereby God is just in and of himselfe and exerciseth justice toward all creatures and giveth every one his due Esay 45. 21. Psal. 11. 7. Gen. 18. 25. Zeph. 3. 5. Rom. 2. 6 7. 1 Pet. 1. 17. 2 Thess. 1. 6 7. 2 Tim. 4. 8. 1 John
or uttered which hath revealed the councels of God to men especially the elect that we may know the Father by the Sonne as it were by an Image John 1. 18. so also he is the externall wisdome instructing us us concerning the will and wisdome of the Father to salvation 1 Cor. 1. 21. and v. 30. 3 The Property of the Sonne in respect of the Holy Ghost is to send him out Iâ—hn 15 26. Hence arose the Schisme between the Westerne and the Easterne Churches they affirming the procession from the Father and the Sonne these from the Father alone To deny the procession of the holy Ghost from the Sonne is a grievous errour in Divinity and would have grated the foundation if the Greeke Church had so denied the procession of the Holy Ghost from the Sonne as that they they had made an inequality between the Persons But since their forme of speech is that the Holy Ghost proceedeth from the Father by the Sonne and is the Spirit of the Sonne without making any difference in the consubstantiality of the Persons it is a true though an erroneous Church in this particular divers learned men thinke that à Filio per Filium in the sense of the Greeke Church was but a question in modo loquendi in manner of speech and not fundamentall 3 The personall propriety of the holy Ghost is called procession or emanation John 15. 26. neither hath the word defined nor the Church known a formall difference between this procession and generation The third internall difference among the Persons is in the number for they are three subsisting truly distinctly and per se distinguished by their relations and properties for they are internall workes and different and incommunicably proper to every person There follows an externall distinction in respect of effects and operations which the persons exercise about externall objects namely the creatures for though the outward works are undivided in respect of the Essence yet in respect of the manner and determination all the persons in their manner and order concur to such workes As the manner is of existing so of working in the persons The Father is the originall and principle of action works from himselfe by the Sonne as by his Image and wisdome and by the holy Ghost But he is said to worke by his Sonne not as an instrumentall but as a principall cause distinguished in a certaine manner from himselfe as the Artificer workes by an Image of his worke framed in his mind which Image or Idea is not in the instrumentall cause of the worke but his hand To the Sonne is given the dispensation and administration of the action from the Father by the holy Ghost 1 Cor. 8. 6. John 1. 3. 5. 19. To the holy Ghost is given the consummation of the action which he effects from the Father and the Sonne Job 26. 13. 1 Cor. 12. 11. The effects or workes which are distinctly given to the Persons are Creation ascribed to the Father Redemption to the Sonne Sanctification to the holy Ghost all which things are done by the Persons equally and inseparably in respect of the effect it selfe but distinctly in respect of the manner of working The equality of the Persons may be proved 1. by the worke of Creation joyntly Psalm 33. 6. severally for the Father those places prove it 1 Cor. 8. 6. Heb. 1. 2. the Sonne John 1. 3 10. Col. 1. 16. the holy Ghost Job 33. 4. 2 By the worke of Redemption the Father sends and gives the Son the Son is sent and given by him the holy Ghost perfects the worke of conception and incarnation Luke 1. 35. 3 By the worke of Sanctification the Father sanctifieth John 17. 17. Jude v. 1. the Son Ephes. 5. 26. the holy Ghost 2 Thess. 2. 13. 1 Pet. 1. 2. 4 By the worship of religious adoration The Father is religiously adored often in the Scripture Ephes. 1. 17. the Sonne Acts 7. 59. Heb. 1. 6. the holy Ghost Acts 28. 25 26. Rom. 9. 1. This is a wonderfull mystery rather to be adored and admired then inquired into yet every one is bound to know it with an apprehensive knowledge though not with a comprehensive No man can be saved without the knowledge of the Father he hath not the Father who denieth the Sonne and he receives not the Holy Ghost who knowes him not John 14. 17. 2 We must worship the Unity in Trinity and Trinity in Unity as it is in Athanasius Creed We must worship God as one in substance and three in Persons as if Thomas John and Matthew had one singular soule and body common to them all and entirely possessed of every one we were baptized in the Name of Father Sonne and Holy Ghost 3 We should praise God for revealing this mystery to us in his word and be assured that what he promiseth or threatens shall be accomplished being confirmed by three witnesses The end of the Second Booke A Treatise of Divinitie The third Booke CHAP. I. Of Gods Workes HAving spoken of the Scripture and God the Workes of God in the next place are to bee handled which some make two the Decree and the Execution of the Decree others three Decree Creation Providence The Works of God whereby he moves himselfe to his Creatures are three Decree Creation Providence not three individually for so they are innumerable but in the species and kindes of things The Workes of God are 1. Before time or eternall his Decree 2. In time 1. Past Creation of all things 2. Present Gubernation and Susteâ—tation Government and Preservation Or thus Gods Workes are 1. Internall which are in the very will of God from eternity and they are called the Decrees of God by which God determined from eternitie what he would doe in time We follow the received Phrase of Divines when we call the Decrees the works of God and speake of God after our capacity Therefore we call Decrees of God his Works because the Decrees of man are Works or Actions from man and really distinct from his understanding and will by which we conceive the Decrees of God or rather God decreeing 2. Externall Creation and Providence 1. Of Gods Decree Decree is a speech taken from the affaires of men especially Princes in the determination of causes between parties at variance whose sentence is called a Decree or secondly it is a resolution of things consulted of either negatively or affirmatively according to the latter use of the Phrase it is applyed to God Esay 46. 10. Decretum in the Latine is indifferent to signifie either in the Abstract Gods Decree or in the Concrete a thing decreed Gods Absolute Decree is that whereby the Lord according to the Counsell of his owne Will hath determined with himselfe what he will doe command or forbid permit or hinder together with the circumstances of the same Acts 2. 23. and 4. 28. Luke 22. 22. John 7. 30. Or
our election sure by our calling Rom. 8. 29 30. and our effectuall calling by two things 1. by a new light 2. a new life 2 Cor. 4. 5. 1 Pet. 2. 9. John 12. 36. Ephes. 5. 8. We have a new knowledge wrought in us of our selves we see our miserie by sin and our inability to help our selves Rom. 2. 23. 2 of God God in Jesus Christ is discovered to us 2 Pet. 1. 3. We see our need of Christ and know him to be a mediatour who must reconcile God and us 2. a new life is wrought in us Ephes. 2. 1. We now die to sin and live to God 1. By faith Rev. 17. 14. These three are put together faithfull chosen and called 2. By new obedience CHAP. II. 2. The Execution of Gods Decree GOD executes his Decree by Actions Creation and Providence Gods workes are in time 1. Past Creation of all things 2. Present Governement and preservation Creation is taken 1. Strictly when God makes any Creature of nothing meerly of nothing not as if nothing were the matter but the terme so the souls of men and Angels are created of nothing 2. Largely when of some prejasent matter but very unfit and indisposed a creature is made as Adam of the earth Creation is the action of God whereby out of nothing he brought forth nature it selfe and all things in nature both substances and accidents in and with the substances and finished them in the space of sixe dayes both to his owne glory and the salvation of the Elect. Or it is an action whereby God the Father by his word and holy Spirit made all things exceeding good for the glory of his name Or thus Creation is a transient or externall action of God whereby in the beginning He made the world by a meere command out of his owne free will in sixe dayes space to the glory of his name 1. An action not a motion or change motion argueth some succession but in the things created the fieri factum esse is all one nor is it a change because that supposeth some alteration in the Agent 2. Transient it passeth from the Agent to the thing created whereas in immanent actions as Gods will decrees and personall actions they abide in himselfe 3. Of God The efficient cause of Creation is God the Father Son and Holy Ghost Creation is the proper worke of God alone so that He is God which created the world and he created the world who is God Jer. 10. 11. It is without controversie that the worke of creation agrees to God the Father the same is expressely given to the Sonne John 1 3. Col. 1. 16. and to the Holy Ghost also Psal. 33. 6. 4. In the beginning By the Scripture it is a matter of faith to hold that the world was not from all eternity in the beginning that notes not that there was time first and then God created the world for time is a creature and concreated but it denotes orde that is at first 5. The world that is the Heaven and Earth and all things contained in them Acts 4. 4. and 17. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that well ordered decent beautifull and comely frame of heaven and earth 6. By his meere command as appeares Gen. 1. Let there be light let there be heavens wâ—ich argues his omnipotencie 7. Out of his owne free will for God did not need the world and therefore he created it no sooner 8. The finall cause to the glorie of his name Rom. 2. 20. Three Attrbiutes especially manifest themselves in this work of Creation Gods power wisedome goodnesse his power in that he made all thingâ— by a word and of nothing his wisedome is seene in the order and exceeding wonderfull and particular uses all creatures have his goodnesse in that he would communicate being to the creatures He needed not the world but was happie enough in himselfe without men or Angels The worke of Creation say some set out generally in a generall proposition In the beginning God created the Heavens and the Earth Which proposition He after explains by its parts That the world was not from eternity but was made by God these arguments may perswade First and principally Faith Heb. 11. 3. which is grounded upon divers places of Scripture as the first and second chapters of Genesis 38 and 39 chapters of Job and some Psalmes almost whole as 104. and 136. this also is the first Article of our Creede that the world was created in time by God The Apostle Paul Acts 14. 15. and 17. 24. doth point out God to the Heathen by this worke above others Secondly and probably the light of nature shining in these reasons 1. The originall of Nations laid downe by Moses Gen. 10. and else where which could not be fained by him since some memorie of them was then extant among many which yet in progresse of time was extinguished 2. The beginning of Arts the first inventers whereof are known and in what time they flourished for it is not probable that so many ages before mankind lived without arts and that in these last times they were all both invented perfected 3. The newnesse of all Heathenish histories the ancientest of which tell of nothing before Noah's flood or the beginning of the Assyrian Empire under Ninus The holy history it selfe is only of 4000. yeares or thereabout which neverthelesse iâ— the greatest monument of antiquity Now it would be a most unworthy reproach and contumelie cast upon all those men who had lived so many infinite ages agoe to say that they were so ignorant that they could not or so sloathfull that they would not deliver in writing what was done in their times 4. The decay of mans bodie and age which from a great strength quantity bignesse and time of life is now come down to a narrow scantling which if had decreased so alwais in infinite ages it would by this time have been brought almost to nothing The certaine series and order of causes and impossibility of their proceeding in infinitum for it must needs be that there should be one first which is the universall cause but first it is not unlesse it be one nor one except it be God 6. As a thing is so it workes but God doth not depend upon another in his being therefore neither in working doth he require a pre-existent matter 7. Art presupposeth nature and nature matter but God in working is a more excellent cause then art or nature therefore presupposeth nothing in working 8. The first cause viz. God is infinite therefore he can do whatsoever implyeth not a contradiction but the Creation of things in time implyeth it not 9. Whatsoever perisheth hath a beginning the world doth perish because all its parts decay and are subject to corruption therefore the whole The Angels and soules of men are changeable by nature as appears by the
not whether to referre it and God created not accidents without subjects The worke of the second day were two-fold 1. That most vast firmament viz. that space between the earth and skie the Hebrew word signifieth the extending of any thing or the thing it selfe 2. The division of the waters above from the Waters below that is of the clouds which are in the middle Region of the Aire from the Fountaines Rivers and Sea which remain under the lowest Region But by the name of Clouds and Waters above the firmament we may understand all the Meteors both waterie and fiery which were created then in their causes Jer. 10. 13. The approbâ—tion given of other dayes is here omitted in the Hebrew not because Hell was created on this day as the Hebrews say but because this work of distguishing the waters was yet imperfect and finished on the third day The worke of the third day was three-fold 1. The conflux or gathering of the waters below into one place in regard of the greater part of them called Sea that so they might not over-flow the earth and by this command of Gods they still continve so Luther said well that all a mans life upon the earth is as great a miracle as the Israelites passing through the red sea 2. The drying of the earth to make it habitable and fit for nourishing plants and living creatures 3. The producing of Herbes and Trees of all kinds The works of the fourth day were the Lights both greater as Sun and Moon and lesser as the other starres placed in the Heavens as certaine receptacles or vessells wherein the Lord did gather light which before was scattered in the whole body of the heavens 2. The use of them they were to give light to the world to distinguish the night from the day the day from the week as also to distinguish seasons Summer and Winter Spring Autumne Seed-time and Harvest They are Signes 1. Naturall by them we may guesse of the Weather Matth. 16. 2 3. from the colour and figure of the Moon some will conjecture what weather is like to be 2. Civill Husbandmen Gardners Fishermen Mariners gather observations from them 3. Ecclesiasticall to know the New Moons and spirituall stâ—ange apparitions in them are signes of Gods anger as extraordinary Eclipses Blazing-starres The works of the fifth day were The Fishes of the Sea and Fowles of the Aire divers iâ— nature shape qualities vertues and manners of living the fishes were appointed to increase multiply and fill the waters and the fowles to increase multiply and flie in the aire The worke of the sixt day is two-fold 1. All terrestriall bruite creatures Beasts Cattle and every thing which creepeth upon the earth in their kinde having vertue and power from God to increase and multiply 2. Man male and Female Adams body of the dust of the earth viz. that hee might have in his owne bosome an argument and incentive of humility left for his excellency he should waxe proud against God Eves body out of a rib of Adam for a signe of most neare conjunction and love betwixt man and wife The Creation ceased in man as in the Master-piece of Gods skil and as in the end to which all other things were destinate For all other Creatures by the bountie of the Creator were to serve Adam as their Lord and Prince CHAP. III. I Shall now insist more largely on the particular Creatures and draw some Consectaries from them saying little of the reasonable Creatures Angels and Men because I intend more fully to treat of them by themselves The Creation of the Heavens is a great and wonderfull worke of God the Heavens were not alwayes neither came they by chance or any other way but by the wonderfull power of God creating them So the Scripture telleth us often Psal. 102. 15. Esay 40. 12. and 22. and 42. 5. and 45. 2. and 48. 13. God frequently challengeth to himselfe the glory of this exceeding great worke alleadging it as an effect of his wonderfull power and greatnesse The excellency and greatnesse of this worke appeares in divers things 1. The abstrusenesse of the matter 2. The perfection of the forme 3. The exceeding hugenesse of its quantity 4. The height of it 5. It s swift motion Lastly the excellent usefulnesse of if for the Creatures here below and all other things contained in it First the matter of the Heavens is darke and hidden and goes beyond the power of mortall creatures certainly to determine of it Philosophers know not what to say here some of them doe thinke that the upper heavens are made of the same matter with these inseriour bodies and some againe do deny it and thinke it consists of another which they call the fifth Eâ—sence because they perceive it to bee of such different working and qualities front the things below 2. The perfection of the Figure of the heavens and all the Starres of heaven doth marvellously grace it for it is of an Orbicular or round forme a Circle encompassing the earth and waters round which is of it selfe also for the maine Orbicular and this concerning the Starres our senses do declare and concerning the whole Heavens the motions of the Starres which our eye doth tell us for the Sunne riseth every morning over against the place it did set the evening before and so evinceth that its course is round The round figure is the most beautifull strong perfect and capacions figure and this may minde us of Gods Infâ—â—itenesse Perfection and unchangeablenesse 3. Consider the hugenesse of its quantity for who can measure the back-side of heaven or tell how many miles space that mighty Circle doth containe the Globe of Earth and water is very great but all that is as it were an undiscernable Point compared to the whole Globe of heaven how incomprehenâ—â—bly great is he which hath made a building so great The whole circuit of the heavens wherein are the fixed Staus is reckoned by Astronomers to be a thousand and 17. millions of miles at least 4. It is a high and stately building Job 22. 1â— 160. millions of miles high from earth to heaven it is so farre by the Astronomers rules It is a wonder saith one that we can look up to so admirable a height and that the very eye is not tired in the way If this ascending line could be drawne right forward some that have calculated curiously have found it five hundred yeares journey unto the starrie heaven This putteth us in minde of the infinite mercy and goodnesse of God Psalme 103. 3. and of his Majestie the highest heavens are a fit Palace for the most High Psal. 104. 3. 5. It s admirable swift motion and revolution in 24. hours which our conceits cannot follow teacheth us that God is farre more swift and ready to helpe us in our need A Bullet out of a Musquet flies swiftly
made and adorned so it is probable that the Angels were made together in a great multitude After the Heavens their habitation was finished Chemnit in loc commun Gen. 2. 1. The Heavens and all the host of them It is plain from Job 38. 7. that they were made before the Earth When God laid the foundations of the earth and laid the Corner-stone thereof then the Sons of God that is the Angels Job 1. 7. Snouted for joy An Element is that whereof any thing is compounded and it selfe uncompounâ—ed Each element is superiour to other not more in place then dignitie The dry land is called earth which is a firme cold dry Element round and heavie hanging unmoveably in the midst of the world fit for habitation The Psalmist describes the creation of the earth Psal. 104. vers 5 Who hath laid the foundation of the earth or founded the earth upon his Basis that it should not be removed for ever The earth is the heaviest and lowest element It is so made that it doth stand firme in its place so that neither the whole earth is moved out of its place nor yet the great parts of it This is an exceeding wonderfull worke of God to settle the earth so upon certaine foundations that it is not shaken out of its place Take a little piece of earth not bigger then ones fist nay then ones eye or the apple of it hold it up in the aire let it fall it will never cease moving till come to lye upon some solid bodie that it may hold it up stay the motioÌ„ of it Now how is it that this whole lump of earth the whole body I say of the earth hangeth fast in the wide and open aire and doth not sway and move now hither and now thither what is it that holdeth it up so stedfast in the very midst of the aire It is Gods worke who hath founded it on his Basis that it cannot be moved This worke is often mentioned in the Scripture Joh 26. 7. There is nothing which might hold it up yet behold it hangeth still and quiet as if it had some pillar or base upon which to rest it selfe The Lord doth in larger words commend it to the consideration of Job when himselfe comes to speake with him Job 38. 4. 6. God there compareth himselfe to a builder that layes the foundation and then sets up the building by line and measure and convinceth Job of his weaknes that knoweth not how this earth should be set up or founded whereas the Lord himself effected this building long before Job was David telleth of it Psal. 24. 2. as a ground of Gods right unto it and to all things that are in it for saith he He hath founded it upon the seas and established it upon the flouds And Solomon mentions it Prov. 8. 29. and 30. 4. Eccl. 1. 4. This is a great work because it is both necessary and unsearcheable It is necessary for it is the cause of the order of things in all the world and of their not being jumbled and confounded together If the lowest part of any building be not firme all that is built upon it will totter and tumble and come downe quickly so if the earth this lowest part of the world should shake or reele and be apt to move hither and thither the things that be upon it by nature or that are built upon it by the workmanship of man could not possibly subsist or endure Rivers and Channels would be daily altered dry ground would ever and anon become Sea and Sea dry ground trees would often totter and fall or else be changed from place to place building and houses would still bee falling and tumbling down off the earth did it not keepe its own room nay heaven earth would come together utter confusion would overturne the face of the earth and men beasts and all things below would come to nothing So needfull it was for this great Architect to set the Corner-stone of the earth fast firm and immoveable But the cause of it is unsearcheable who can find out to the full the reason of this so necessary a work Every heavy thing we see must have something to keepe it up something on which to rest it selfe that it may goe no further but abide where it is but what doth this earth rest on How is it held so even in the very midst and sweyed neither one way nor another who can tell me a full just satisfactory reason in nature We must not thinke that God doth hold it up by an immediate violent supernaturall or miraculous working but in a naturall way by ordering the principles of nature so that they shall necessarily concurre to effect this setlednesse Philosophers give this reason of it they say the simple bodies were made some of a light subtill thin and spirituall nature and their propertie is to ascend to goe upward still so as the light still flies higher and some of a more grosse thicke and heavie nature and the property of these is to move downward and still the heavier to make it selfe a way through the lighter and to presse toward the Center that is the middle point of the whole round of the world for it must bee confessed that the world is round Wherefore seeing every part and portion of the earth presseth toward the very middle point of all it cannot be but that all must stand fast in the midst seeing each part thronging the other and leaning upon the other toward the very middle all will bee quiet if the parts be even poised But now how heavie things should be made so to move toward the Center and how each part should so evenly move and a number of other questions more let them answer that are able especially seeing the earth doth not carry in it selfe to sense a perfect even and smooth roundnesse it is hard then to answer to the question which God propounded to Job upon what bee the sockets of it fastned It is a worke of God exceeding our capacitie and must therefore quicken and call up our admiration We should blame our selves for so seldom putting our selves in mind of this great work to stir up our selves to magnifie the Author of it and make it an argument of our blessing his name for which David speaketh of it Psal. 104. or of humbling our selves before him in acknowledgment of his power and wisdome and of our weaknesse and follie to which end it is mentioned in other places or indeed to any good purpose of informing our selves the better either of his nature or our dutie Oh how brutish and blockish are we So strange so mightie a worke is done and continued in our sight here it was done before I was here and here it will remaine and bee continually done after I am gone hence I enjoy the benefit of it as well as any other and with all others and yet
when did I take it into consideration When did I once offer it to the serious meditation of my minde When did I say to my selfe how doth this great ball of earth remaine unmoveable in the midst of this wide and spacious Heaven Why doth it not reele or totter toward the North or South the East or West or now upward now downward What hand doth hold it up and that so stedfastly that for thousands of yeares it hath not moved surely some potent and intelligent workman hath in such a wonderfull manner reared up and founded this building That is he whom we call God why do I not fasten in my selfe a more sure and firme notion of his being and a more lively firme and effectuall acknowledgement of his excellencie We are worthy of great blame that have scarce ever directed our minds to the contemplation and fruitfull meditation of this great act of God among the rest for any good spirituall and holy intent Schollers sometimes in their Philosophicall studies stumble upon these questions and set their witts on worke to find out the natural reason of them but alas in how unsanctified a manner so as not at all to inforce the thing upon their soules for making of them more thankfull and obedient But for the plaine man that is no Scholler though he have wit enough for all things else yet hee hath no wit to enter upon these cogitations and when he findeth the matter so farre above his reach yet to tell himselfe that this is one of Gods workes and so to call on himselfe to feare know and obey him this this is that we must every man lament in himselfe as a just and due cause why the Scripture should ascribe brutishnesse unto us and we unto our selves and why wee should present our selves before the divine Majesty with bashfull and lowly confessions of our wrong done to God in robbing him of the honour due unto him for his workes which our selves have the fruit of Secondly to our selves in depriving our selves of the best and most excellent fruit of them which is to be led by them above themselves unto him This may exhort every one of us to take this work of God from David and to make it as it were our theame or the object of our meditations Whosoever applyeth himselfe to raise up such thoughts shall finde a great unaptnesse in himselfe and a kinde of wearinesse to them with a vehement inclination to entertaine other fancies and the Devill will take occasion hence to disswade him from doing the duty at all as if it were as good omit it as performe it so weakly it is a false tale which Satan tells for God hath promised acceptance to the weakest endeavours in calling himselfe a Father but to accept of the non-performance he hath never promised for even a Father cannot do that Lastly we must learn to seeke unto God and trust in him for spirituall stability of grace in our soules and must thus importune him Lord when there was never an earth thou mad'st one and didst lay the foundation of it so sure that no force nor skill can move it O thou canst also create a frame of holinesse in my heart and soule and so stablish settle and confirm it that it shall never be moved I beseech thee and trust that thou wilt do this as thou hast done the former One prime use to which we must improve these naturall benefits is to quicken our prayers and confirme our faith in begging and expecting such as are spirituall When God will confirme the faith of his people and winne them to call upon him for good things he puts them in minde of these wonders in nature they must make use of them therefore for this purpose â—The second Element is water so necessary a creature as nothing can be more dangerously or uncomfortably wanting to the life of man It is an Element moyst in some degree and cold in the highest therefore it cooles the body and tempers the heate that it grow not excessive It hath manifold uses constantly 1. We and our Cattel drinke of it and neither can continue without water or something made of it our bread must be kneaded with it and our meate boyled with it 2. It serves to wash our bodies and the apparell wee weare if our hands and feete were never washt what an evill smell should we carrie about 3. It makes the earth fruitfull The Husband-man looseth his labour if after sowing there come no raine it is 1. Of large and common use no Countrey can want it neither rich nor poore man nor beast 2. Of constant use we must have it daily or something made of it and our beasts also 3. Very profitable we drinke it and wash with it and our meate is prepared by it and beasts drinke it It reprehends us that so ungratefully enjoy and devoure this benefit without lifting our hearts up to God and praising him for it A secret Atheisme prevailes in our hearts which is the cause of this great blockishnesse and ingratitude and corrupts all things to us and forfeits them provokes Gods justice against us Say Lord thou mightst justly choak me for the time to come for want of water that have not been particularly thankfull to thee for this mercie Wee should bring in the parcels of Gods goodnesse for bread water fire when thou washest thy hands let thy heart be lifted up to God that made the Element Say O that I could praise love and obey him that hath done this for me The usefulnesse abundance and easinesse to come by doth highly commend this benefit and the giver of it shewing water to be very good and our selves much beholding to him that giveth it Aunciently in those warmer Countreys especially water was the usuall drinke of men therefore in the description of the cost of famillies in house-keeping when we read of so many Oxen and Sheep slaine and so much meale and fine flower we reade not of any wine which would have been mentioned if it had been usually drunke 3. The Aire or all the void place betweene the clouds and the earth giving breath of life to all things that breath this is the third Element light and subtill moving upward not downeward because it hath no heavinesse in it It is divided into three regions or stages The highest is said to be exceeding hot and also dry because it is neare the fiery Element and starres by the force of whose beames it receiveth the heate which also is much encreased by following the motions of the Heavens The lowest region is they say hot and moist hot by the reflection of the Sun-beames meeting with the earth and moyst from its own proper nature and by reason of the vapours exhaled out of the earth and water or rather it is variable now bot now cold sometime temperate differing according to times and seasons of the yeare and places also or severall climates The middle
must needs be at least 160. times 60. miles every houre that is almost 16000. miles every houre that is 166. miles every minute The celerity of this motion b is incredible it goes beyond the thoughts of a man to conceive distinctly of the passage through every place if a man should divide the circumference of the circle of the Sunne into certaine parts he could not so soone have thought of them as the Sun runs through them God doth this great work it is thought to be caused by the turning round of the highest Sphere or the Firmament which pulling along with it selfe the inferiour Orbes makes them to move according to its course but who can give a reasoâ— why that Spheare it selfe should goe so swiftly even much more swiftly then the Sun because it is far higher then the Sun as much as that is higher then the earth but the immediate power of God who doth move all in moving this one But that God should make the Sun fulfill such a daily race to make day and night it highly commends the work Againe the usefulnesse of it is great for if it should be in any place alwayes night what could they doe how should they live How would any thing grow seeing the nights are cold light and heate being companions and cold and darknesse being companions If no light had beene in the world the world would not have beene a place fit for living things But if one halfe only of the world should have had light with it alwayes it would have caused excessive heate and so would have burnt up and consumed all things beene no lesse harmfull then the defect of heat but now the succession of one of these to the other viz. light and heate to darknesse and cold doth so temper them by a kind of mixture that it is in such proportion in every place as is necessary to bring forth all sorts of living things especially the fruites of the earth So God hath assigned such a way and race to the Sunne which by his presence makes day and by his absence night as was fit only fit for the quickning enlivening and comfort of every kind of living creature so that upon this course the wel-being yea the very being almost of all things doth depend Wee should lament and bewaile our exceeding great blindnesse that live day after day and night after night and yet busie not our selves about this worke not see God in it though it be so constant as it was never stopped but twice since the beginning of the Creation viz. in Hezekiah's time by going backe of the Sunne and in Joshuah's time by stopping of the Sun for a certaine time by the immediate power of God We have the profit of the day and of the night but neither in one nor other do we mark the wisedome goodnesse and power of God In the night men rest and refresh their bodies with sleepe wilde beasts then wake and hunt for their prey In the day men and tame creatures make and dispatch their businesse and eate and drinke and wilde beasts then rest in their dens God is still working for us our thoughts are still idle towards him this is a proofe of our Atheisme and estrangement from him this is the blindenesse of our mindes a not being able to discern of things by discourse of reason the power of understanding for the conceiving of which just and plain reasons are offered unto us There is a natural blindnesse of the eye when it is unable to discerne things by the light of the Sun this is felt and complained of but spirituall blindnesse of mind is when it is unable to discerne supernaturall truths which concerne the soule and another and better life by the use of reason and helpe of those principles which are as light unto it this is not felt nor lamented but it is therefore not felt because it is so naturall to us and because we brought it into the world The beginning of the cure of spirituall blindnesse is to see it let us see it therefore and be troubled at it why do not I see Gods great worke in making night and day to succeed each other Let us looke up to God in this worke and meditate on it at fit times in the morning so soone as we are awake and begin to see the darknesse vanquished and the light conquering and that the Sun is raised above our Horizon and is come to visite our parts againe it were a fruitfull thing to think thus How great a journey hath the Sunne gone in this little time wherein I have been asleep and could observe nothing and now returned againe as it were to call me up say Lord thou hast made night I have the benefit of it and now light visits me Oh that I could honour thee and magnifie thy power and the greatnesse of thy hand and use the light of the day to do the services that are required at my hand in my place Againe in the evening a little before we sleepe we should think of the great work of making day for these many houres the Sun hath beene within our sight and shewed its beames and light unto us and hath run a long race for our good bringing with it lightsome cheerfulnesse the companion of the day Now it is gone to the other part of the world to visite them that God might shew his goodnesse to one place as well as to another Where a multitude of things concur to one effect with which none of them in particular is acquainted there we cannot but know that one common wisedome ruleth them all and so it is in the working of the Sun Moone and Stars to make the Seasons of the day and night and of Summer and Winter therefore some common wisedome must over-rule all of them There is a spirituall light in our Horizon whereas Judaisme and Turcisme is darknesse and Popery a glimering light We should pray to God to give us spirituall light and be thankfull for it He makes day and night also in respect of prosperity and adversity weeping may continue for a night this viciâ—litude keepes the soule in growth in good temper as the other is profitable for the body pray to God to send Christ to them which sit in darknesse and in the shadow of death and vouchsafe to make it day with them as well as with us Hee hath said in his word that hee will discover the glory of his Sonne and all the earth shall see it together CHAP. IIII. BY the name of Clouds and Waters above the Firmament Gen. 1. We may understand all meteores both watery and fiery which were then created in their causes and so by clouds and windes Psal. 104. 3. must be understood all the meteors the great works of God by which he sheweth himselfe worketh in this lower Heaven They are called Meteors because they are most of them generated
obedience Deut. 11. 5. Zach. 10. 16. There are many things considerable in this work of making grasse 1. The plenty store and commonnesse of it It groweth every where and in abundance covering the face of the earth and hiding the dry and naked face thereof 2. The colour of it It is of a greene and some-what of a durke greene colour which is neither over-light nor over-darke but of an indifferent and middle nature and so most fit to content and delight the eye refresh preserve the sight 3. The usefulnesse of this creature for the Cattell it is a soft covering to make the lodging of the poore beasts more easeful for them even as it were a mattresse for them to lie upon It hath a sweet iuyce and verdure in it by which it is pleasant to the tasts of the beasts as any dainty meate can be to us and is fit to nourish them to be turned to bloud and flesh so to make them fat and well liking 4. The wayes meanes and manner for bringing it forth for this use the whole course of the Heauens Sun Moone and Starres which runne a large race daily with great swiftnesse and the great workes done in the aire for producing divers Meteors do tend in great part for the bringiug forth of this grasse The grasse it selfe hath a life and vigour in the roote of it by which it drawes from the earth that moisture which is agreeable to it and disperseth it likewise 1. Wee are dull and blinde and behold not God in this great worke when wee goe into the fields and can scarce tread beside it We do not consider Gods greatnesse and goodnesse in making so beneficiall a thing so common Wee let this worke of God perish in respect of any spirituall use wee make of it to make our soules the better 2. Let us stirre up our selves to observe Gods hand in this worke with others and confesse our debt to him that gives us Commons and Pasture for all our Cattell Trees are certaine plants springing from a roote with a single Trunke or Stemme for the most part shooting up in height and delineated with lims sprigs or branches Leaves are ornamenta arboris munimentà fructus they serve to grace the tree make it pleasant to behold and defend the fruit from the injury of the weather The Philosopher saith homo est arbor inversa a man is a tree turned upside downe for a tree hath his roote in the ground his branches spread above grouÌ„d but a mans root is in his head therein is the fountain of sense and motion and there doth hee take in nou-rishment but the arms and legs are branches of this tree they spread downe-ward The Psalmist compares a good man to a tree Psal. 1. 3. The Palme-tree growes in Egypt all along the shores of the red Sea It is said to yeeld whatsoever is necessary to the life of man The pith of it is an excellent sallet better then an Artichoake which in tast it much resembleth Of the branches they make Bedsteds and Lattices of the leaves Baskets Matts Fannes of the outward halfe of the Codde cordage of the inward brushes It is the nature of this tree though never so huge or ponderous a weight be put upon it never to yeeld to the burden but still to resist the heavinesse thereof to endeavour to lift raise it selfe the more upward for which cause it was given to Conquerours in token of Victory Hence figuratively it is used for the victory it selfe plurimarum palmarum homo and for the signe of it Palmaque nobilis Terrarum dominos evehit ad Deos. Rev. 7. 9. With white robes in token of their innocencie palmes in their hands in token of their victory It is reported that the Armes of the Duke of Rhoan in France which are lozenges are to bee seene in the wood or stones throughout all his Countrey so that break a stone in the middle or lop a bough of a tree and one shall behold the graine thereof by some secret cause in nature diamonded or streaked in the fashion of a lozenge Fullers prophane State l. 5. c. 6. It was a great worke of God in making all sorts of trees to proceed out of the earth Psal. 104. 16 17. The nature of the trees is wonderful in these respects principally First the way and manner of their growing and being An Oake comes from an acorne an Apple-tree from a kernell What a kinde of power and vertue is that which God hath put into a kernell being so small a thing that it should pull to it selfe by an unknown vvay the juice of the earth and should send some of it down-ward into little small strings as it were to fasten it selfe in the earth and send some upward to spread it selfe above the ground and yet it should distribute the moysture so fitly as to grow in due proportion within the earth and without that it should frame to it selfe a bodie and divers branches in such fashion that it should bâ—d and put forth leaves that it should cause a fruite to grow upon it or seede and that in great numbers every one of which is able to make another tree and that tree to yeeld as much more 2. The great variety of kinds of trees we in our Countrey have divers Oakes Elmes Ashes Beech-trees Chesnut-trees Sally Willow Maple Syccamore besides Apple and Peare-trees of divers kindes Cherry-trees Hazell Walnut-trees Some trees are of huge growth as Oakes Cedars Elmes some low as the Thorn the nut Some of one fashion colour making and manner of growth some of another this sheweth an exceeding great measure of wisedome in him that made them all The use of trees in the next place is manifold 1. They serve for fruit what great variety of fruit do they yeeld what pleasant and wholsome fruit what store and plenty of fruit Some Summer fruit that will be gone quickly some Winter fruit that will last most part of the year and some all the yeare 2. For building both by Land and Sea to make us houses both strong and stately warme dry and coole under which we may rest our selves in Summer free from scorching heate in Winter and stormie times free from pinching cold the injury of the weather With wood also wee make floating and fleeting houses with which wee may dwell upon the face of the waters and passe through the deep Sea as upon dry ground 3. It yeeldeth fuell too by which wee doe both prepare our food and keepe our selves warme in the winter and in the time of weaknesse and sicknesse Had wee not something to burn we could neither bake our bread nor brew our beer nor seeth our meate nor rost it nor at all make use of flesh to eate it as now we doe 4. For delight How comfortable a shade doth a spreading Ash or Oake yeild in the hot Summer how refreshing is it to man and beast How
Angels did appeare a little before or after mens death Calvin thinks that it was an Angel peculiarly destinated to Peter for that time of his imprisonment If it were a peculiar Angel then it would follow that he spake and had the same gestures that men have to whom they belong Therefore it may well bee rendred it is his messenger as the word is elsewhere translated But you will say then they thought the messenger spake like him No but it might fall out that they thought Rhode did mistake and when he said I am Peter they might thinke he said I am come from Peter and so it may bee answered If every man have one Angel why did more then one carrie Lazarus his soule to heaven and he hath given his Angels charge over thee that is many over one particular man Cameron tomo 2 do Praelect vide Rainold de lib. Apoc. tomo 10. cap. 61. The third question what is the meaning of that let her be covered because of the Angels Where the Apostle commands a woman in publike duties to have power that is covering in signe of her subjection to God and that because of the Angels Some understand this properly of the Angels the heavenly Spirits but differently some because they are present at our Assemblies and if you aske what need that seeing God and Christ are there they answer that hee mentioned God and Christ before and now addeth these as inseparable servants which are sent for the salvation of beleevers others as probably make it a new argument from the Angels Esay 6. as they covered their feet before God to shew their subjection so should these Others understand it of the Ministers who are called Angels because they are the Messengers of God and so they compare this place with that Eccles. 5. 6. before the Angell there is He notificative by which is signified the high Priest before whom vowes were made Levit. 27. 8. Some interpret it generally of all good men for we all ought to be as so many Angels The fourth is what is the meaning of those places Acts 7. 53. and Gal. 3. 19. Learned Junius renders the words Acts 7. 53. You have received the law in the midst of the rankes of Angels viz. who accompanied God to be their Soveraign Lord when himselfe came to deliver the Law The same answer may be made as it is by the same learned writer among Angels they attending God when he ordained and delivered it It seemes improper that Angels in the plurall number should have beene imployed in speaking of the Law For without extraordinary guidance of God many speakers at once would have bred confusion of sounds and by an extraordinary guidance one would haue sufficed There is no necessitie to ascribe the delivery of the law of the Decalogue to Angels Exod. 20. their is not so much as a word of the Angels in the whole matter The earthquake thunder lightening on mount Sina were raised by the Angels saith Cameron who can easily change the state of the elementary Region The fifth What is the meaning of that storie Jude 9 v. Michael striving with the Devill the Apostle aggravates the sines of those who speake evill of dignities by an argument from the greater to the lesse the Archangell durst not doe soe where you have the cheife cause Michael which is as much as who is like God and then you have the adjunct he is the Archangell that is a cheife among the Angels therefore it cannot be meant say some of Christ because Christ is expresly distinguished from him 1. Thes. 4 6. Now what this dispute is where the Apostle had it it is hard to say but that there was such a thing done is plaine The matter of the strife was Moses dead on mount Nebo Deut. 34 6. which is added either by Samuel Joshua or Esdras Some make this to be the bodie of Christ and therefore called Moses his because he prophesied of it very likely the dispute was that it should not be buried to occasion idolatry the Archangel rails not on him but leaves him to God Now Deut. 3 44. where it is said the Lord buried him that is to be understood by the meanes of the Archangell and no man knew his buriall that divine honour might not be given him and the Devill might say how fit it was such a man should be solemnly buried The sixt What is meant by the voyce of an Angell 1. Thes. 4. 15. where the Apostle discribes the great and glorious coming of Christ to judgement from some circumstancies which commend his power and majestie the Lord himselfe shall come downe in his onwne person with a shout 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that voyce which marriners and souldiers use when they call one another to put to their strength so that it is no more then a great command of God that all be ready Math. 25. like that there was a voyce behold the bridegroom comes or like that Joh. 5. all that are in their graves shall hear his voice Soe it shall be the instrument to raise them up as it was Lazarus for this may be compared with Matth. 24. the voyce and the trump of God are all one that is a great noise expressed by this metaphor so that it should go to all in their graves The 7th Whether they have any efficacie in our conversion Though they be sent 1. Heb. for ihe salvation of those that beleeve yet they have no efficacious power on the heart of man for it is God onely that can turne the heart and therefore it is a wicked opinion of some who give God no more efficacie in moving the heart to conversion then good Angels have which can be but by perswasion it is true in the Scriptures you may read of their admonishing and comforting so an Angell comforteth Elias and Christ himselfe as he was man Joseph was admonished in a dreame but then you must know this was a sensible appearance or like it viz. in dreames But now you may read of the Deuill tempting in Scripture Judas and David without such a way the change of our hearts is to be ascribed to God The eight whether the Angels neede Christ as a mediator Some say no they never sinned and therefore need not a mediator to reconcile them to God 1. Tim. 2 5. Heb. 2 16. A mediatour is where two parties doe disagree As for that place say they Ephes. 1 22. He hath reconciled all things in heaven and earth some doe meane by those things in heaven the soules of those departed the Greeke word signifieth briefly to recollect the things which were more largely spoken and so a sweete consent of all things together as by sinne God was angrie with us so were the Angels for they hated whom God hated but by his death it is otherwise But though Angels needed not such a reconciliation as supposeth a breach
evill hee should practically feele what he had lost and what evill he had plunged himselfe into Some have thought that those words Gen. 3. 24. should not be understood Historically but allegorically that is that God gave him noe hopes of coming into this place againe but the text contradicts that some have understood by Cherubims some species and images of terrible creatures as wee call Scarecrowes but that is simple to thinke that Adam was so childish to be afraid of those others interpret it of the fire of Purgatory The more probable Interpretation is that by Cherubims are meant Angels who did after a visible manner shake up and downe this fiery sword Moses doth therfore call them Cherubims because the Jewes knew what he meant having such formes over the Arke Therefore it is taken for Angels not simply but as they appeared in some shape It is a curiositie to enquire how long they staid there although it is certaine they ceased when Paradise was destroyed which was by the floud Therefore this serves 1. For information to instruct us 1. That everyman and woman hath a soule there is a bodie and a spirit which enlivens acts the bodie for all performances of the Compositum we must glorifie God in both 1. Cor. 6. 20. 2. It is immortall by Gods appointing but in it selfe endable because it hath a begining that it may be capable of everlasting weale or woe 3. It is soe immortall that it admits of no cessation or intermission the Anabaptists say it is asleep when it parts froÌ„ the bodie as soone as it leaves the bodie it goes either to Abrahams bosome or a place of torment 4. At the last day it shall be united with the bodie and the bodie raised up for it and both be happie or miserable for ever 2. Be thankfull to God that hath given us our soules and redeemed them by the bloud of his Son propter hanc Deus facit mundum propter hanc filius Dei venit in mundum Chrysost. blesse him especially for sovle-mercies Ephes. 1. 3. 3. John 2 4. and let the soule praise him Psal. 103. and 104. first and last Wee should love our selves Psal. 22. 26. David calleth his soule his darling it is the immediate worke of God CHAP. IX Of Gods Providence TWo things are to be discussed abovt it 1. That there is a Providence whâ—reby the world is governed 2. What it is 1. That there is a Providence which governeth the world and that nothing is done in the world without the certaine and determinate counsell of God is thus proved 1. Faith which leanes and rests on testimonies of holy writ Psal. 14. 2. and 33. 13. the 104. Psal. wholly and 91. Psal. 8 9 10 11. Act. 17. 25. 28. Ephes. 1. 11. At the feast of Tabernacles the Jewes were wont to reade the Booke of Ecclesiastes principally because it speakes so much of the workes of Gods providence 2. Certaine demostrative reasons taken 1. From the causes viz. the Attributes and nature of God 1. There is a God therefore providence because he is a most powerfull and wise King 2. The omnipotent will of God whereby all things are done without which nothing can come to passe 3. His infinite wisedome whereby he can be present with all things which are done in his kingdome 4. His justice in distributing rewards and punishments and goodnesse whereby he communicateth himselfe to the creatures 5. His foreknowledge of all things â— unchangeably depending on the counsell and decree of God 6. He regards the ends of things therefore also the meanes to those ends 7. Hee is the first cause therefore on him depend the second causes 2. From tbe effects the works of God 1. The most wise order of things both naturall and politicke which could not be setled much lesse preserved by blind nature chance or fortune 2. Naturall notions or the law of nature in the difference of honest and dishonest things 3. Peace or torment of conscience from keeping or violating the Law 4. Punishments rewards agreeable to mens deeds which prove there is some Judge of the world and revenger of sins whose severity we cannot shun 5. Heroicke motions vertues and singular gifts given by God to Princes Magistrates Inventers of Arts Artificers others for the common benefit of mankind Lastly by the same reasons it is proved that there is both a God and Providence 2. what providence is It is an externall and temporall action of God whereby he preserveth governeth and disposeth all and singular things which are and are done both the creatures and the faculties and actions of the creatures and directeth them both to the mediate ends and to the last end of all after a set determinate manner according to the most free Decree Counsell of his owne will that himselfe in all things may bee glorified 1. The matter or object of Gods providence is the whole world and whatsoever is b in it for God cares for and governs all things Substances Accidents things great and little necessary and contingent good and evill Hebr. 1. 3. Nehem. 9. 6. The care of God for the bruite beasts living creatures all Meteors is described Psal. 135. Job 37. 2. and ch 38. Matth. 6. 26. Also concerning voluntary things and actions of men good and bad as Prov. 26. 1. 9. Jer. 10. 23. Psalm 139. 1. Psalm 33. 13. 15. concerning things that are contingent Exod. 21. 13. Prov. 16. 33. Matth. 10. 29 30. The least and smallest things are by the God of heaven ordered disposed of according to his owne pleasure and wisdome for very good purpose not so much as a sparrow falls to the ground without Gods providence he saith the hairs of our head are all numbred therefore Cicero was out when he said Dij magna cuâ—ant parva negligunt and the Poet Non vacat exiquis rebus adesse Iovi The reasons of this are these 1. God is infinite in all excellencies infinite in wisedome there may as much wisdome be seen in little as in great things all things in the world yea even all things which might have beene as well as those that have fallen out are subject to his wisedome and power nothing so small but it is a fit subject of knowing and ordering 2. There is a necessary connexion and mutuall dependance betweene great and small things the one supporting upholding the other so that it is not possible to conceive how any thing should be ordered by God if all things were not the little things being like the pins of a house which hold the building together or the hinges of a great gate upon which the whole is moved Object These things are so small as it is an abasement to the Divine Majesty to intermeddle with them Sol. It is his highest commendation to be infinite so that nothing can bee hid from his knowledge the Lords manner of working in
they are divided ibid. Authenticall what it is l. 1 p. 91 Which are the Authenticall editions of Scripture l. 1 p. 92 100 101 102 Neither the Translation of the Seventy nor the vulgar Latine are Authenticall l. 1 p. 119 120 121 122 Authority of Scripture is Divine l. 1. p. 8 to 24. 130 131 B BEasts their usefulnesse l. 3 p. 81 to 85 Bees for what they are notable l. 3. p. 80 Bible why so called l. 1. p. 8. m. Who first distinguished the Bible into Chapters and Verses l. 1. p. 46 Blessed God is most Blessed l 2 p. 119 to 126 What Blessednesse is l. 2 p. 120 121 Blindnesse naturall and Spirituall l. 3. p. 42 43 Body taken three waies l. 2. p. 25 God is not a Body l. 2. p. 24 25 Bounty in God what it is l. 2 p. 83 84 85 86 C CAnon why the Scripture is called a Canone or Canonicall l. 1. p. 42 43 The condition of a Canon l. 1. p. 43 There is a threefold Canon in the Church l. 1. p. 43 44 83 84 Some abolish some adde to others diminish the Canone ibid. Which are the Canonicall Bookes of the old Testament l. 1. p. 48 to 60 Which of the New l. 1 65 66 67 Seven Epistles are called Canonicall and why l. 1 p. 77 78 Canticles why so called and who best expounds it l. 1 p. 56 Catholique why seven Epistles are so called l. 1. p. 77 78 Chaldee why some part of the old Testament was written in Chaldee l. 1. p. 93 94 The Chaldee Paraphrast l. 1 p. 94 95 96 Christ is God l. 2. p. 131 132 133 Chronicles why so called and who best expounds them l. 1 p. 51 52 Christall what it is l. 3. p. 53 Church it hath a fourfold office in respect of the Scripture l. 1 p. 29 The true Church hath given testimony to the Scripture in all ages l. 1. p. 20 21 We believe not the Scripture chiefly for the Churches testimony l. 1 p. 26 27 28 29 30 Clemency in God what it is l. 2 p. 77 Cloudes what they are a great worke of God l. 3. p. 47 48 49 Colosse the chiefe City of Phrygia l. 1. p. 74 Who best expound the Colossians ibid. Conclusion whether that of the Lords prayer be true Scripture l. 1. p. 115 Conscience what it is the testimony of it is strong to prove that there is a God l. 2. p. 6 Corinth famous for divers things l. 1. p. 73 Who best interpret â—oth the Corinthians ibid. Councell the Florentine and Trent Councels not lawfull Councels l. 1. p. 89 90 Creation what it is l. 3. p. 13 14 Taken strictly and largely ib. The efficient cause matter form and end of it l. 3. p. 14 17 19 20 Consectaries from it l. 3. p. 20 21 22 The workes of each day l. 3 p. 23 24 25 26 D DAniel why so called and who best expounds it l. 1 p. 58 59 Day what it is and the benefit of it l. 3. p. 40 41 42 Decree what the word signifieth and how it is defined l. 3 p. 2 How far it extends and the properties of it l. 3. p. 3 4 The kinds of it and the execution of it l. 3. p. 4 Devils their names and nature l. 3. p. 105 106 What the sinne of the Devils was l. 3. p. 106 107 Why they fell irrecoverably l. 3 p. 107 108 They are malicious subtill powerfull l. 3. p. 108 109 110 Some questions about the Devils l. 3. p. 110 111 112 113 114 Deuteronomy why so called and who best expounds it l. 1 p. 49 Dew what it is l. 3. p. 52 Divine why John so called l. 1 p. 69 Divinity that it is l. 1. p. 1 2 What it is l. 1. p. 3 4 The severall kinds of it l. 1 p. 2 4 How it is to be taught l. 1 p. 4 5 How to be learnt l. 1. p. 5 The excellency of it l. 1. p. 6 7 The opposites of it l. 1. p. 6 Dominion what it is Gods Dominion l. 2. p. 52 53 E EArth the Creation of it is a great worke l. 3. p. 31 32 It is firme and stable l. 3. p. 32 to 36 Earthquake l. 3. p. 33. m. Ecclesiastes why so called and who best expound it l. 1. p. 55 56 Election the severall acceptions of the word and how it is defined l. 3. p. 6 The object and end of it l. 3 p. 7 8 All are not elected l. 3. p. 9 Consectaries from Gods Election l. 3. p. 11 12 Element what it is and the number of the Elements l. 3 p. 31 32 Elephant whence derived his excellency l. 3. p. 82 83 End the Ends of the Scripture l. 1. p. 128 129 Ephesus a famous City l. 1 p. 73 Who best expounds the Ephesians l. 1. p. 73 74 Epistles why so called l. 1. p. 67 How they are divided and who best expounds them l. 1 p. 70 71 72 In what order they were written l. 1. p. 70 VVhich Epistles were doubted of for a time l. 1. p. 65 Esay an Evangelicall Prophet l. 1. p. 57 How often quoted in the new Testament and who have best expounded it l. 1. p. 57 Esther why so called and who hath best expounded it l. 1 p. 52 53 Eternall God is Eternall l. 2 p. 40 41 42 43 The world was not Eternall l. 3. p. 15 16 17 Evangelists who l. 1. p. 68 How they agree and differ l. 1 p. 64 65 VVho best expound them l. 1 p. 67 Exodus why so called and who are the best Expositors on it l. 1. p. 48 Expositors on Scripture who are the best among the Jewes Fathers Papists Protestants l. 1. p. 183 to 189 Ezekiel why so called and who hath best interpreted it l. 1 p. 58 Ezra why so called and who hath best expounded it l. 1. p. 52 F FAithfull God is faithfull l. 2. p. 97 98 99 Fire the qualities of that Element l. 3 p. 38 Fishes their nature and use l. 3 p. 75 76 77 80 81 Fowles their nature and use l. 3 p. 78 79 80 Frost what it is l. 3. p. 52 G GAlatians the subject of that Epistle and who best expounds it l. 1. p. 73 Ghost the Holy Ghost is God l. 2. p. 135 136 Glorious God is glorious l. 2 110 to 120 God how he is called in severall languages l. 2. p. 1. m. The knowledge of God is necessary profitable and difficult l. 2. p. 1 2 VVe know God three waies and there is a threefold knowledge of him l. 2 p. 2 VVhat the Heathens knew of God l. 2. p. 3 That there is a God l. 2. p. 3 to 16 VVhat God is l. 2. p. 18 19 How the word God is taken in Scripture l. 2. p. 19 The Names of God l. 2. p. 19 20 His Attributes what they be l. 2. p. 20 How they differ from Properties and what rules are to be observed in attributing them to God l. 2. p.
Greenhill on third of Ezek. v. 14. p. 316. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Analysis 1. Grammatica quae proprias 2. Rhetorica quae tropicas dictiones excutit 3. Logica quae scopum qâ—ae antecedentium consequentium seriem prâ—bationumque vim indicat Altingius * Illum Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant Latini post eos abijs Deum dixâ—re Galli Iâ—ali Hispani mutâ—â—to à Latiniâ— nomine Dieu Dio Dios appellant Germani Angli Belgae Goâ—t vel Godâ—um â—um nuncupant a Act. 17. 27. Rom. 1. 20. 21. * Ephes. 4. 18. There is no equall proportion between the facultie and the object Deum dignè aestimamus dum inaessimabilem dicimus Cyprian De Deo etiam dicere vera periculosum est Ruffin in exposit Symb. Things that excell in Scripture phrase usually are said to be things of God Psal. 36. 6. and 80. 10. John 3 3. * Some uâ—gâ— this what Moses was to the Jewes Christ in the new Testament that was Philosophie to the Heathens enough to save them Erasmus had much adoe to forbeare saying Sancte Socrates ora pro nobis But omnis doctrina Philosophorum â—ine Capite quia Deum ignorabant Lactantius extra ecclesiam nulla salus See Matth. 4. 16. 2 Cor. 4. 3. and Doctor Prideaux in his eighth Lâ—â—ure de Salute Ethnicorum To beleeve there is a God is the foundation of all Religion Caput est primum Divine legis ipsum Deum nâ—sse Loctamius It is a question whether â—man by the light of nature may know that there is a God Though this be denied by the Socinians yet those Scriptures Rom. 1. 19. and Psal. 19. heg seeme to prove it There are two kinds of Demonstrations or proofes 1. A demonstrating of the effects by their causes which is a proof â— priori Principles cannot be demonstrated à causa and â— priori because they have no superiour cause A demonstrating of causes by their effects which is a proofe drawne à posteriori So principles may be demonstrated All principles being Prima and Notissima of themselves are thereby made indemonstrable Quad sit Dâ—us * The weightiest Testimony that can be brought to prove there is a God is to produce the Testimony of God speaking in his own word None other in the world can have equall authority John 8. 13. 14. Yet this Testimony is not allowed by the Atheists For as they deny that there is a God so they deny likewise that the Scripture is his word Atheomastix l. 1. c. 2. Nulla gens tam effera ac barbara qvae non cognoscat esse Deum Cicero de natura Deorum Epicurum ipsum quem nihil pudendum pudet tamen Deum negare pudet Mornaeus * Inveniuntur qui siâ—e rege sine lege vivunt qui sub diò degunt qui nudi serarum instar sylvas oberrant avia querunt obvia depascuntur Qui religionâ—â— specie qui sacris qui numinis sensu planè carerent nulli inventi sunt nulli etâ—amnum inveniuntur Morneus de veritate Christianae relig C. 1. A Iove principium musae * The most pregnant and undeniable pâ—oofe of the God-head with the Heathen was the voyce of conscience The Scripture sheweth that the wicked were much terrified in their consciences after the committing of hainous sinnes Râ—m 2. 15. Isâ—y 57. 20. 21. Marke 6. 14. 16. So doth common experieâ—ce teach in Murtherers Theeves and the like Marke 9. 44. Act. 16. 25. Act. 12. 6. Psal. 3. 6. and 46. 1. 2. Si fractus illabatur orbis impavidum ferient ruinae Horat. Every effect hath its cause whatsoever is wrought or done is wrought or done by some thing which hath ability and fitnesse to produce such an effect seeing nothing can doe nothing and what hath not sufficiency to produce such and such effects cannot produce them Of whom there be workes and effects he is of God there be workes and effects therefore there is a God As God is to be felt sensibly in every mans conscience so is he to be seene visibly in the Creation of the world and of all things therein contained Man the best of the creatures here below was not able to raise up such a Roofe as the Heavens nor such a floore as the earth Dâ—cter Preston Job 12. 9. Serviunt omnia omnibus uni omnia Mundi Creatio est Dei Scriptura cuius â—ria sunt fâ—lia Caelum terra mare The preserving and ordering of the world and humane societies in it the planting and defending of the Church A number of wheeles in a Clocke doe worke together to strike at set times not any one of them knowing the intention of the other therefore they are ordered and kept in order by the care of some wise person which knowes the distance and frame of each and of the whole An Army of men could not meet together at one time and in one place to fight for or against one City if the wisdome of one Generall did not Command over all A number of Letters cannot all fall orderly together to make perfect sence without some Composer Protogenes by the smallnesse of a line drawn in a Table knew Apelles the chiefest Artificer He that sees but the shape and â—ffigies of a man presently thinkes of a Painter * Hic compono canticum in Creatoris nostri laudem Si Humani corporla admirabilem constructionem intus extraque conspicimus ut omnia ibi etiam minima suos usus habeant nullo studio nulla industria parentum arte vero tanta ut philosophorum ac medicorum praestantissimi nunquam eam satis possint admirari Grotius The Sunne is moved by another by whom he is tyed unto such a strâ—ct and unalterable motion that Astronomers can surely tell unto the very minute all the Ecclipses that shall ever fall out so long as the world it selfe shall last Psal. 148. 6. * The Heathens called the Soule of man divinae particulam aurae a parcell of the Divine essence but that speech must be taken â—um grano satis Civill Effâ—cts Politiae Leges probant mentemesse divinam intelligentem illas hominibus tum mâ—nstratem tum conervantem ne Diaboli impiorumodio machinationibus dissolutae corruant Deus enim est Deus ordinis Miraculous Effects Exodus 15. 11. 72. Psal. 18. and 136. 4. Isay 41. 23. A Miracle is a worke of infinite strength or omnipotency surpassing the whole power of created nature as to turne water into wine to multiplie seven loaves to the feeding and satisfying of 4000 men to give the use of sight to one borne blind to arise up a man indeed dead to cure a leprosie with the word The Brideling of wicked Spirits and men The Atheists third objection that Religion is but an humane invention Gen. 4. 3. 4. Gen. 3. 3. Matth. 15. 13. 2 Chron. 7. 5. * He spâ—nds his whole second Booke about this reason The Greekes insinuate that all Arts come from God in
may will with an ill will that which God wils with a good will as if an ill Sonne should desire his Fathers death which God also wils 4. Prie not into the Lords secrets they belong not unto thee but be wise unto sobriety 5. We should be afraid to sinne against God who can punish how he will when he will and where he will God wils seriously the conversion of all men by the preaching of the word voluntate approbitionis by way of allowance but not voluntate effectionis intentionis not effectually by way of full intention to worke it in them It is one thing to approve of an end as good another thing to will it with a purpose of using all meanes to effect it Gods Commandements and exhortations shew what he approves and wils to be done as good but his promises or threatenings shew what he intendeth effectually to bring to passe Under Gods will are comprehended affections which are attributed to God and are divers motions of his will according to the diversity of Objects Yet they are not suddain and vehement perturbations of God as they are in man rising and falling as occasion serves but constant fixed tranquill and eternall Acts and inclinations of the will according to the different nature of things either contrary or agreable to it There are in man some habituall and perpetuall affections as love and hatred much more hath the Eternall will of God Eternall affections whiles it moves it selfe to the objects without alteration impression and passion God is so farre affected toward particulars as they agree or disagree with the universall and immutable notions and Ideas of good existing in God from eternity so God hates evill and loves good both in the abstract and universall Idaea and also in the concrete in particular subject as farre as it agrees with the Generall CHAP. VIII THe Affections which the Scripture attributes to God are 1. Love which is an act of the Divine will moving it self both to the most excellent good in it self and to that excelling in the reasonable creature approving it delighting in it and doing good to it John 6. 16. 35. Rom. 5. 8. In which definition 2 Things are to be noted 1. The object of Gods love 2. The effect or manner of Gods love The primary object of Gods love is himself for he taketh great pleasure in himself and is the Author of greatest felicity and delight to himselfe The Father Sonne and Holy Ghost love one another mutually Matth. 3. 17. and 17. 5. John 3. 33. 35. and 5. 20. and 10. 17. and 15. 9. and 17. 24. The Secondary object of Gods love is the reasonable creature Angels and men For though he approve of the goodnesse of other things yet he hath chosen that especially to prosecute with his chiefest love for these reasons 1. For the excellency and beauty of the reasonable creature when it is adorned with its due holinesse 2. Because between this onely and God there can be a mutuall reciprocation of love since it onely hath a sense and acknowledgement of Gods goodnesse 3. Because God bestowes Eternity on that which he loves but the other creatures besides the rationall shall perish Gods love to Christ is the foundation of his love to us Matth. 3. 17. Ephes. 1. 6. God loves all creatures with a Generall love Matth. 5. 44. 45. as they are the work of his hands but he doth delight in some especially whom he hath chosen in his Sonne John 3. 16. Ephes. 1. 6. 2. The effect or manner of Gods love is that God makes the person happy whom he loves For he doth amply reward that joy aud delight which he takes in the holinesse and obedience of the Elect while he pours plentifully upon them all gifts both of grace and glory This love of God to the Elect is 1. Free Hos. 15. 5. He was moved with nothing but his own goodnesse 2. Sure firme and unchangeable Rom. 5. 8. 10. 1 John 4. 10. John 13. 1. and 31. 3. Infinite and Eternall which shall never alter John 3. 16. 3. Effectuall as is declared both by his temporall and eternall blessings 1 John 3 1. 4. Great and ardent Iâ—hn 3. 16. and 15. 13. Rom. 5. 6. 7. God bestowes pledges of his love and favour upon them whom he hath chosen and sometimes he sheds the sence of his love abroad in their hearts We must love God Appreciativè love him above all things and in all Psal. 73. 24. Math. 10. 37. Intensivè and intellectivè withall our might and strength Affectu effectu love him for himselfe and all things for the Lords sake We should expresse our love to him by our care in keeping his Commandements 1 John 2. 3. John 14. 25. and 15. 10. and earnest desire of his presence Psal. 4. 2. 2. 2. Our love should be conformed to Gods in loving the Saints 16. Psal. 3. Gal. 6. 10. and Christ above all desiring to be united to him 1 Cor. 5. 44. 1 Pet. 1. 8. 3. We should admire the love of God 1 John 3. 1. For the surenesse greatnesse and continuance of it it passeth our knowledge Ephes. 3. 19. He hath given his Sonne for a price his Spirit for a pledge and reserves himselfe for a reward That Tantus so great a God should love tantillos so little creatures as we before we were Rom. 9. 11. tales when we were Enemies Rom. 5. 10. tantum so much Means to â—ove God 1. Begge this love much of God in Prayer 2. Study much to know him his nature attributes excellencies 3. Labour to injoy communion with him 4. Mortifie other loves contrary to this inordinate selfe-love and love of the world 1 Iâ—hn 2. 15. There are many promises made to the love of God 1. Of Temporall blessings Psal. 91. 14. Rom. 8. 28. 2. Spirituall all the comforts of the Gospell 1 Cor. 2. 9. 3. of heavenly and Eternall blessings Jam. 1. 12. and 2. 5. 1. God is maximè amabilis he is truly lovely 2. Consider the great benefits we receive from him 116. Psal. 12. 3. He desires us to love him Deut. 10. 4. Mark 12. 33. 4. this affection onely and joy abide for ever 1. Cor. 13. 20. ult The second affection in God contrary to love is Hatred which is an act of the Divine will declining disproving and punishing of evill prevailing and reigning in the reasonable creature In which definition three things are to be noted 1. The object of Gods hatred 2. The cause and condition of the object hated 3. The effect of Gods hatred 1. The object of Gods hatred is the reasonable creature for that onely sins He hateth iniquity Psal. 71. 59. Prov. 11. 1. and the creature which obstinately and stubbornly persisteth in evill so that he doth rejoyce in the calamity and destruction thereof Psal. 11. 5. 5. 6. Prov. 16. 5.
2. The cause and condition of the object hated is sinne for which God abhors the delinquent creature onely the reasonable creature hath left his station and defiled himselfe with the filth of sinne all the rest of the creatures whether brute beasts or insensible creatures persist in the state of goodnesse wherein they were created although perhaps not in the same degree of perfection and excellency for mans sinne But although God cannot hate the creature unlesse as sinfull yet not every degree of sinne but a high measure of it makes the person hated It is true that God abhors the least sin yet he doth not abhor the persons of the godly in which are the reliques of sinne as he doth those of the wicked in whom sinne raignes 3. The effect of Gods hatred is to punish the person whom he hates whom when once it is rejected by God troopes of evill doe invade God both permitting and commanding and this actuall hatred or outward manner of manifesting it may not unfitly be referred to the Divine justice Hatred in God is a vertue and fruit of his justice and not a vicious passion 1. We should hate sinne for God hateth it and that with the greatest hatred even as hell it selfe Rom. 12. 9. sinne is the first principall and most immediate object of hatred Paul mentioning divers evils saith God forbid I hate vaine thoughts saith David Our affections must be conformable to Gods He hateth nothing simply but sinne and sinners for sinnes sake 2. Sinne is as most injurious to God so most hurtfull to man therefore it is in it selfe most hatefull The ground of hatred of any thing is the contrariety of it to our welfare as we hate wild fierce and raging beasts for their mischievousnesse a Toade and Serpents for their poysonfulnesse which is a strong enemy to life and health Sinne is the most mischievous and harmfull thing in the world Just hatred is generall of whole kinds as we hate all Serpents so we should all sinnes Meanes to hate â—inne 1. Pray to God that his Spirit may rule and order our affections and set the same against evill 2. Exercise our selves in meditating of the infinite torments of hell which sinne deserveth and the fearefull threats denounced against it in the Word of God of all sorts of evils 3. We should labour to get out of our naturall estate for the unregenerate man hates God Psal. 81. 15. Rom. 1. 30. Christ John 7. 7. and good men eo nomine as Cain did Abell 1 John 3. 10 12. they hate Gods waies and Ordinances 1 Prov. 22. 29. This hatred is 1. Causelesse Psal. 69. 44. 2 Intire without any mixture of love 3. Violent Psal. 55. 3. 4. Irreconcileable Gen. 3. 15. CHAP. IX OTher affections which are given to God metaphorically and by an Anthropopathy are 1. anger and its contrary complacency or gentlenesse which are improperly in God for he is neither pleased nor displeased neither can a sudden either perturbation or tranquillity agree to God but by these the actions of God are declared which are such as those of offended and pleased men are wont to be viz. God by an eternall and constant act of his will approves obedience and the purity of the creature and witnesseth that by some signe of his favour but abhorres the iniquity and sinne of the same creature and shewes the same by inflicting a punishment not lesse severe but farre more just then men are wont to doe when they are hot with anger Exod. 32. 10. Now therefore let me alone that my wrath may waâ— hot against them and that I may consume them and I will make of thee a great Nation Gods Anger is an excellency of his owne essence by which it is so displeased with sinne as it is inclined to punish the sinner or a setled and unchangeable resolution to punish sinners according to their sinnes God is greatly moved to anger against all impenitent sinners especially the unjust enemies of his people Rom. 1. 18. 2. 8 9. 1 Cor. 10. 22. Ephes. 5. 6. Col. 3. 6. Deut. 32. 21. Psal. 106. 40. because such wrong God He cannot be hurt for that were a weaknesse but he may be wronged for that is no weaknesse but a fruit of excellency seeing nothing is more subject to be wronged then an excellent thing or person for wrong is any behaviour to a person not sutable to his worth And the more worthy a person is the more easie it is to carry ones selfe unseemlily Sinne wrongs God 1. In his authority when a just and righteous Governour hath made just and right Lawes then it is a wrong to his authority a denying and opposing of it to neglect dis-regard and infringe those Lawes Sinne is a transgressing of Gods Law and impenitent sinne doing it in a very wilfull manner with a kind of carelessenesse and bold disrespect of the Law-maker God should not have shewed himselfe wise just good carefull of mankinde that is to say of his owne worke if he had not made his Law for it is a rule tending to guide man to order his life most fitly for that which was the maine end of it the glory of his maker and that which was the subordinate end of it his own welfare 2. It wrongs him in his honour name and dignity it is a denying of his perfect wisdome and justice 3. In his goods abusing them 4. In his person sinne being offensive to the purity of his holy person Lastly the opposing of Gods people wrongs him in those that are neerest him The properties of Gods anger 1. It is terrible he is called Bagnall Chemath the Lord of anger Nahum 1. 5. His wrath is infinite like himselfe If we consider it 1. in regard of its intention for God is called a consuming fire Heb. 12. 29. it pierceth the soule and the inmost part of the Spirit 2. In respect of its extension it comprehends in it all kinds of evill Corporeall Spirituall in life death after death it reacheth to Kingdomes as well as to particular persons or families to the posterity as well as to the present generation 3. In respect of duration it continueth to all eternity John 3. 36. it is unquenchable fire 2. Irresistible compared to a whirlwinde God is most wise of great and perfect unsterstanding He is slow to anger never moved till there be great cause therefore he holds out in his anger Great persons inflict great punishments on those with whom they are displeased Ob. Fury is not in me Esay 27. 4. Sol. Take fury for unjust undue and excessive anger which riseth too soon worketh too strong and continueth too long so it is not in God but a discreet and well advised motion against any offender by which one is moved to punish him according to his offence anger so taken is in him Anger wrath and rage or fury are sometimes promiscuously put one for