5. It notes the eternall decree of God separating some men to holinesse and glory for the praise of his rich grace Ephes. 1. 4. 11. Election is the decree of Gods good pleasure according to Counsell whereby he hath from eternity chosen and determined with himselfe to call some men to faith in Christ to justifie adopt sanctifie and endue them with eternall life for the praise of incomprehensible grace and rich mercy Or it is an action of God ordaining some men out of his meere good will and pleasure to eternall life which is to be had by faith in Christ for the manifestation of his grace and mercy 1. The Generall nature of it it is an action of Gods ordaining 2. The impulsive Cause of his meere good will Ephes. 1. 6. Rom. 9. 16. 18. There can be no other reason given when men have wearied themselves out in disputes but onely Gods will Even so Father because it pleaseth thee Matth. 11. God will have mercy on whom hee will have mercy Gods meere free-will makes us differ in naturalls thou art a man and not a Toad how much rather must it make us differ in supernaturalls To flie to a scientia media or a congrua motio divina or to the preparation and use of Free-will is to wander and to say any thing in man makes a difference 3. The object of Election whether man absolutely considered or respectiuely as good by Creation miserable by sinne Some make homo condendus man to be made the object of Election some man made but not fallen some man made and fallen But these opinions may be reconciled for those who hold homo Condendus or massa pura to be the object doe extend Election further than the latter doe even to comprehend in it a decree to make man and to permit him to fall but as for that actuall Election and Separation Calvin and Beza hold it to be from the corrupted Masse of which opinion these reasons may be given 1. We are chosen that we might be holy and unblameable this supposeth that we were considered in Election as finners Ezek. 16. 6. 9. 1. Rom. 2. 9. Election is of God that sheweth mercy and wee are called vessells of mercy mercy presupposeth misery 2. We are elected in Christ as our head and he is a Mediatour and Saviour which presupposeth sinne he came to save sinners Matth. 20. 16. the meanes of salvation are given to few few are holy the effect of Election Matthew 7. 13. 3. Man simply considered is the object of Predestination in respect of the preordination of the end but man corrupted if we respect the ordination of the meanes which tend to that end or man absolutely in respect of the supreame or last end or in respect of this or that subordinate end 4. The end of Election is two-fold 1. neare and immediate eternall life 2. farther off and ultimate the glory of his name Ephes. 1. 3 4 5 6. 5. The meanes to bring about these ends Christs merits apprehended by faith Consider also the adjuncts of this Decree the eternity immutability and certainty of it There is a certaine and determinate number of the Elect which cannot be diminished or augmented Christ prayed to his Father that the Faith of his Elect might not faile Joh. 17. 16. 20. It is impossible they should be deceived Mat. 24. 24. The Papists thinke that the certaintie of immutable election begetts in a man a certaine carnall securitie and prophannesse but Peter thinks farre otherwise 2 Pet. 1. 10. God was not moved by any thing outwardly to choose us to eternall life but it was onely the meere will of God Some of the Papists say God did choose man to eternall life upon the foresight of his good workes and his perseverance in them 2. The Lutherans say for faith foreseene not because of any dignity in faith but for Christ apprehended by it Object If God should not predestinate for some thing in us he is an accepter of persons for all were alike Judas was no more opposite then Peter why then should one bee elected and not another Sol. 1. This makes the Doctrine of Election such a depth that God loveth Jacob and hateth Esau in the Angels some are elected and some fallen 2. To accept of persons is then when we preferre one before another and ought not to doe so now that God chooseth some it is of his meere grace for all deserve eternall damnation Arguments against the Papists and Lutherans That which is the effect and fruit of election that cannot be a cause or condition for then a thing should be a cause to it selfe but these are effects Ephes. 1. 4. It should be according to them he hath chosen us because we were foreseene holy Acts 13. 48. A man is not ordained to eternall life because he beleeveth but he beleeveth because he is ordained to eternall life Secondly then we should choose God and not he us contrary to that John 15. 19. Thirdly Infants are elected who cannot beleeve or doe good workes Fourthly if man were the cause of his owne election he had cause to glorie in himselfe election should not be of grace All the Sons of Adam without exception are not elected for election supposeth a rejection He that chooseth some refuseth others See Esay 41. 9. John 13. 8. Whom God electeth he doth also glorifie Rom. 8. 30. but all are not glorified 2 Thes. 1. 10. 2. 13. 2. Saving faith is a true effect of Gods election peculiar to the elect common to all the elect which live to be of age and discretion but many are destitute of faith for ever therefore they must needs be out of Gods election 3. The Scripture saith expresly that few were chosen Matth. 20. 16. Few saved Luke 13. 23. The elect considered apart by themselves are a numberlesse number and exceeding many in comparison of the wicked they are but few even a handfull Matth. 7. 13. 14. 22. 14. Luke 12. 32. Though some of the places of Scripture may be expounded of the small number of Beleevers in the dayes of our Saviour yet some are more generally spoken shewing plainly that only few do find the way to life At this day if the world were divided into thirty parts 19. of them doe live in Infidelity without the knowledge of the true God The Mahometans possesse other sixe parts of the world Amongst them which professe Christ scarce one part of those five remaining do embrace the true religion And many more do professe with the mouth then do with the heart beleeve unto salvation The Arminians say there is an election axiomaticall not personall they acknowledge that there is a choise of this or that particular meanes to bring men to salvation God say they hath revealed but two wayes to bring men to life either by obedience to the Law or by faith
of peace yet they needed such a one as consists in the continuance of that peace which they had before The Lord hath now so fully reaveled himselfe and his excellencies vnto them and his love and favour the necessitie of their being obedient that they cannot but continue to obey and serve him they were not so farre inlightened and sanctified at the first creation but that thē in respect of themselves there was a possibilitie of sinning as well as of theirs that did sinne but now they are so confirmed by the cleare sight they have of God that they cannot be willing to sinne against him The Angels which abode in the truth are called good Angels not onely in respect of the righteousnesse which God bestowed upon them at their creation but also in respect of the obedience which they performed and their confirmation in that good estate The causes why they abode still in the truth are the firme and unchangeable decree of God 1. Tim. 5 21. his free grace Phil. 2 13. wherewith they were holpen and their owne free choise of will cleaving firmely unto God The ninth and last question concerning Angels is How can they be happy in enjoying Gods face and yet be on the earth Matth. 18 10. By heaven there is not meant the place but their heavenly estate and condition now though thy goe up and downe doing service yet this hinders not their happinesse for they doe not this with distraction and these things are appointed as meanes for the end viz. enjoying of God and as the soule is not hindred in its happinesse by desiring the bodie againe so it is here 1. Wee should imitate the Angels 2. It shewes us how much wee are beholding to Christ no Angels could love us if it were not for him How much are we to love God who hath provided helps for man especially Christ who tooke our nature upon him not that of Angels Gods Angels are our Angels to defend and keep us God hath committed the care of us to these ministring Spirits 3. It shewes the wofull condition of the impenitent when Christ shall come with all these Angels when those great shoutes shall bee come thou swearer drunkard how terrible will this be The more potent God is in himselfe and in his ministers the more wretched are they and the surer is their destruction 4. This confutes the Papists in three errours 1. In that they hold nine orders of Angels They are distinguished ratione objectorum et officiorum in respect of the object and massage they goe about 2. They would have them worshiped but the Angell forbad John 3. They say every one hath his good Angell to keep him so Bucan thinkes in his common places 2. The Saduces who said there was neither Angell nor Spirit Acts. 24 8. but held good Angels onely to bee good thoughts and evill Angels to be evill lusts and affections There names offices actions apparitions shew plainely that they are not bare qualities but true substances It serves for instruction 1. To see the blindnesse erroneousnes of mankind in that a great number of men of learning and wit and parts good enough and that such as lived in the Church and acnowledged the five bookes of Moses to be divine should yet make a shift to winke so hard as to mainaine that there were no Angels What falsehood may not the Devill make a man entertaine and defend and yet seeme not to denie the Authoritie of Scripture If a man confessing Moses writings to be true will yet denie that there be either Spirits or Angels which are things so plainely revealed by Moses that a man would account it impossible to receive his writings and not confesse them But if God leave man to the Deuill his owne witte he wil make him the verier foole because of his wit he will erre so much the more palpably by how much he seems better armed against errour euen as a mans owne weapon beaten to his head by a farr stronger arme will make a deepe wound in him Se wee our aptnesse to run into and maintaine false opinions and let us not trust in our owne wittes but suspect our selves and seeke to God for direction Secondly Let us learne humilitie from this and by comparing our selves with these excellent Spirits learne to know how meane we be that we may be also meane in our owne esteeme So long as a man compares himselfe with those things and persons which are baser then himselfe he is prone to lift up himselfe in his owne conceit and to thinke highly of himselfe but when he doth weigh himselfe in the ballance with his betters he begins to know his owne lightnesse The Lord hath set us men in the midst as it were betwixt the bruite beasts and the celestiall Spirits we doe so farr exceed them as the Angels exceede us as for bodily gifts the beasts in many things goe beyond us some are more strong swift have more excellent sight smell then wee but in few things doe we equall the Angels They are swifter and stronger then we and their excellēt reason goes beyond ours in a manner as the understanding which is in us excelleth the fancie of the beasts they know a thousand things more then we doe or can know One Angell can doe more then all men can speake more languages repeate more histories in a word can performe all acts of invention and judgement and memorie farre beyond us Thirdly Since God hath made Angels to serve and attend him should not we that are farre Inferiour to them be content also to serve him yea exceeding glad and thankfull that he will vouchsafe to admit us into his service Doth he need our service that is served with such ministers and messengers Let us frame our selves to obedience and doe Gods will on earth with all readinesse and cherefulnesse seeing there is soe great store of more worthy persons in heaven that doe it An Angell will not esteeme any worke too difficult or base why should wee Fourthly The Angels which waite about the throne of God are glorious therefore the Lord himselfe must needs excell in glorie Esa. 6 1 2. Ezek. 1 28. Of the Devils or evill Angells The Angels which persisted in the truth are called good Angels Luke 9 26. but those which revolted and kept not the law were called evill Angels or evill Spirits Angels of darknesse Luke 8 20. and 19 42. and Angels absolutely 1 Cor. 6. because they were so created of the Lord. In respect of their nature they are called Spirits 1. King 22 21. Matth. 18 16. Luke 10 20. In respect of their fall they are called evill Spirits 1. Sam. 18 10. Luke 8 2. uncleane Spirits Matth. 10 1. Zach. 13 2. not so much because of their instigation to lust as because their natures are defiled with sinne lying Spirits 1. King 22 22. John 8 44. Devils Levit. 17
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
soule and body shall be perfectly united with God 3. How Divinity is to be taught In the generall it is to be handled methodically There is a great necessity of methode in Divinity that being usefull both to enlighten the understanding with the clearnesse of truth and to confirme the memory that it may more faithfully retaine things therefore in Divinity there will be a speciall need of art and orderly disposall of precepts because the mind is nowhere more obâ—use in conceiving nor the memory more weake in retaining There is a different way of handling Divinity according to the severall kinds of it Divinity is threefold 1. Succinct and briefe when Divine truth is summarily explained and confirmed by reasons and this Divinity is called Catecheticall Systematicall 2. Prolix and large when Theologicall matters are handled particularly and fully by definitions divisions arguments and answers this is called handling of Common places Scholasticall and controversall Divinity 3. Textuall which consists in a diligent meditation of the holy Scriptures the right understanding of which is the end of other instructions This againe is twofold either more Succinct and applied to the understanding of the learned as commentaries of Divinity or more diffuse and popular applied to the capacity and affections of the vulgar as Preaching which is called Patheticall Divinity and is especially usefull to correct the manners of men and stir up their affections 4. How Divinity is to be learned There is neede of a fowrefold minde to the study of it 1. Of a godly and heavenly minde most ardent Prayers in our learning being frequently powred out to God the fountaine of light and wisdome that dispelling the darknesse of ignorance and error he would deigne to illuminate our minds with the cleare knowledge of himselfe we can not acquire Divine wisdome as we doe the knowledge of other arts by our owne labour and industry it is a praise to learne humane arts of our selves here we must be taught of God 2. Of a sober minde that we may not be too curious in searching out the profound mysâ—eries of Religion as about the Trinity predestination we must be wise to sobriety and not busie our selves about perplexed and unprofitable questions being content to know such things which are revealed to us for our salvation 3. Of a sâ—udious and diligent minde other arts are not wont to be gotten without labour this being the Queene of arts requires therefore much paines both for its difficulty and excellency 4 Of an honest and good minde Luke 8 40. We must learne 1. with a deniall of our wit and carnall reason not measuring the unsearchable wisdome of God by our shallow capacities 2 with deniall of our wicked affections 1 Pet. 1. 2 3. 3 with a firme purpose of obedience Joh. 7. 17. Psal. 50. 23. Prov. 28. 28. 5. The things contrary to Diviniy are 1. Heathenisme being altogether ignorant of and refusing the true and saving knowledge of God 2. Epicurâ—isme scoffing at Divinity 3. Heresie depraving and corrupting Divinity 6. The excellency of Divine knowledge or the study of Divinity appeareth in these particulars 1. In the subject matter of it which is Divine either in its own nature as God and Christ Ps. 70 7. 1 Joh. 5. 46. or in relation to him as the Scripture Sacraments It is called the wisdome of God Prov. 2. 10. 3. 13. 1 Cor. 2. 6 7. and that wisdome which is from above Jam. 3. 17. If to know the nature of an Herbe or the Sun and Stars be excellent how much more to know the nature of God Aristotle held it a great matter to know but a little concerning the first mover and Intelligences Paul desired to know nothing but Christ and him crucified 1 Cor. 2. 2. That is he professed no other knowledge Si Christum discis satis est si caetera nescis Si Christum nescis nihil est si caetera discis The Metaphysicks handle not things properly divinely revealed but that which the Philosophers by the light of nature judged to be Divine 2. In the end the principall and maine end of Divinity is the glory of God that is the celebration or setting forth of Gods infinite excellency the secondary end is mans blessednesse John 17. 3. 3. In the certainty of it Gods Word is said to be sure and like Gold seven times refined there is no drosse of falsehood in it The Academicks thought every thing so uncertaine that they doubted of all things 4. In the cause of it these truths are such as cannot be known but by Gods revealing them to us all Scripture was given by Divine inspiration flesh and blood hath not revealed this to thee a humane light is enough to know other things 5. In the holines of it Psal. 19. 5. by them thy servant is forewarned 1 Tim. 3. 15. the Word of God is able to make us wise to salvation and to furnish to every good worke Christ makes this a cause of the errour and wickednesse in mans life that they doe not reade and understand the Scriptures 6. In the delight and sweetnesse of it Job 23. chap. 12 verse preferred the Word of God before his foode David before thousands of Gold and Silver before the honey and the honey combe Psal. 19. 10. 119. 103. and when he ceaseth to compare he beginneth to admire wonderfull are thy Testimonies Archimedes tooke great delight in the Mathematicks Austin refused to take delight in Tullies Hortensius because the name of Jesus Christ was not there Nomen Jesu non erat ibi 7. In that the Devill and Hereticks oppose it the Papists would not have the Bible translated nor Divine service performed in the vulgar Tongue TWo things are to be considered in Divinity 1. The rule of it the Scripture or word of God 2. The matter or parts of it concerning God and man Principium essendi in Divinity is God the first essence principium cognoscendi the Scripture by which we know God and all things concerning him I shall handle both these principles but begin with the Scripture as many Systematicall Writers do Of the Scripture It is necessary that the true Religion have a rule whereby it may be squared else there could be no certainty in it but there would be as many Religions as men It appeares by the light of nature the Heathen had known rules for their Rites Ceremonies and services the Turkes have their Alcoran the Jewes their Talmud the Papists their Decrees neither can any thing be a duty which hath not a rule God revealed himselfe divers wayes to the Fathers Heb. 1. The manner of revealing Gods will is threefold according to our three instruments of conceiving viz. Understanding Phantasie and senses to the understanding God revealed his will by ingraving it in the heart with his owne finger Jer. 31. 33. by Divine inspiration 2 Pet. 1. 21. 2 Chron.
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
make us deligent both in Prayer to him to open to us the meaning of the Scriptures and likewise in Reading Meditating Searching and Comparing the Scriptures 2. To remove disdaine from us we quickly slight those things that are easily 3. That we might more prize Heavenly truths gotten with much labour 4. To tame our arrogance and reprove our ignorance John 16. 12. 5. God would not have the holy Mysteries of his Word prostituted to Dogs and Swine therefore many a simple godly man understands more here then the great Rabbies 6. That order might be kept in the Church some to be Hearers some Teachers and Expounders by whose diligent search and travell the harder places may be opened to the people Heare the Lamb may wade and the Elephant may swim saith Gregory The Scriptures have hoth milk for Babes and strong meate for men saith Austin It is a note of a learned Interpreter that the benefit of knowing the prophecies concerning the Church Christ before hee was slain had it not so as Hee had after his death it was the purchase of the Blood of Christ to have those things opened We doe noâ— therefore hold that the Scripture is every where so plaine and evident that it needs no interpration as our adversaries do slander us and here they fight with their own shadow We confesse that the Lord in the Scriptures hath tempered hard and easie things together But this we affirm against the Papists first that all points of Faith necessary to salvation and weighâ—y matters pâ—rtaining to Religion are plainely set forth in the Scriptures 2. That the Scriptures may with great profit and to good edification be read of the simple and unlearned notwithstanding the hardnesse of some places which in time also using the meanes they may come to the understanding of Therefore I migh save that labour in answering the Arguments of our adversaries since they are of no force against us not indeed touch our cause proving only that some places in the Scripture are difficult which we deny not But I shall first take off their answers whereby they would evade the strength of our reasons for the perspicuity of the Scripture and then refute their own Objections First when we urge divers places to prove the Scripture to be a light the use of which is to dispell darknesse which it would not if it selfe were obscure Bellarmine answereth that those places are not to be understood of all the Scripture but only of the Commandements and that these also are called a light not because they are easily understood although that be true but because being understood and known they direct a man in working 2. If it be understood of all the Scriptures they are called light not because they are easily understood but because they illustrate the minde when they are understood But the Apostle Peter speakes not only of the precepts of the Decalogue but of all the Scripture of the old Testament which if it be light much more shall the Scripture of the new Testament and therefore the whole body of Scriptures which the Christians now have shall be light Secondly that place 119. Psal. 130 doth not speake of the precepts alone of thy words by which is signified the whole Scripture in the 19 Psalme David speaketh of the word of God in generall which he adorâ—eth with many titles the Law or Doctrine of the Lord the Testimony of the Lord the Statutes of the Lord the Precepts of the Lord the Feare of the Lord it is so called metonymically because it teacheth us the Feare and Reverence of the Lord hee saith this Doctrine is perfect converts the soule and makes wise the simple therefore he understands the whole Scripture the mistresse of true and perfect wisdome Secondly it is called a light because it hath light iâ— it selfe and because it ilâ—ightneth others unlesse they be quite blind or willingly turn away their eyes from this light Thirdly if the Commandements bee easy the rest of the Scriptures is likewise as the Prophets and Historicall Books being but commentaries and expositions of the Decalogue That evasion of the Papists will not serve their turnes that the Scripture is a light in it selfe but not quoad nos as if the Scripture were a light under the bushell for that the Scripture is light effective as well as formaliter appeares by the addition giving understanding to the simple It was a smart answer which a witty and learned Minister of the reformed Church of Paris gave to a Lady of suspected chastity and now revolted when she pretended the hardnesse of the Scripture why said he Madam what can be more plaine then Thou shall not commit adultery The Scriptures and reasons answered which the Papists being for the obscurity of the Scripture 2 Pet. 3. 16. Peter saith there that in the Epistles of Paul there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things hard to be understood which they that are unlearned and unstable wrest as they doe also the other Scriptures unto their own destruction First Peter reâ—traineth the difficulty of Pauls writings to that point himselfe presently wrote of touching the end of the World therefore it is unreasonable that for one hard point in the Epistles the people should be debarred the reading of all the rest Secondly even in that point he affirmeth that some things only are hard and not all Thirdly the understanding of the Scriptures dâ—pendeth not principally on the sharpenesse of mens wits or their learning but on the Spirit of God which is given to the simple that humbly seek it by Prayer therefore though the whole Scripture were hard to be understood yet that is no good cause to bereave the people of God from reading of his word Fourthly Peter assigning the true cause of errour and abuse of the Scripture to be the unstability and unlearnednesse of such as deale with them cannot thereby be understood to speake that of the body of the Church and of the people Laurentius in his Book intitled S. Apostolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est explieatio locorum difficilium in Epistolis Paulinis reckons up 40 hard places in Pauls Epistles Rom. 1. 19. 20. 28. and 2. 12. 13 14 15. and 4 5. and 5 6. 12 13 14 15. 20. and 7. 9. 14. and 8. 3. 4. 19 20 21 22. and 9. 3. 11. 12. 13. 18. and 11. 25 26. 1 Cor. 2. 15. 1 Cor. 3. 11 12 13 14 15. 1 Cor. 4. 9. and 5. 11. and 6. 2 3. 1 Cor. 7. 1. 7. 10 11 12 13 14 15. 1 Cor. 11. 7. 10. and 15. 29. 51. 2 Cor. 2. 15 16. and 3. 6. 15 16. Galat. 1. 8. and 2. 14. and 3. 10. 1 Thess. 4. 15 16 17. 1 Tim. 1. 9. Heb. 6. 4 5 6. and 10. 26. They say the Scriptures are difficult also in the manner of writing as well as in the matter for which they alleage Psal. 119. 18.
foure Evangelists the Popes authority as Papists say being above the authority of the Councels it followeth that his authority is greater then the Evangelists then which what can be more blasphemously spoken We say the true interpretation of Scripture is not to be sought from generall Councels 1. Because even universall Councels have erred the Chalcedonian Councell one of the 4 so much magnified by Pope Gregory in rashly preferring the Constantinopolitane Church before that of Alexandria and Antioch Those that condemned Christ were then the universall visible Church Matth 26. 65. John 11. 47. See Act. 4. 18. 2. Generall councels have beene opposite one to another that of Constance to the other of Basill whereof one setteth downe that Councels could erre and so also the Pope and that a Councell was above the Pope the other affirmeth the quite contrary 3. There were no Generall Councels after the Apostles for 300 yeares till the first Councell of Nice when yet the Church had the true sence of the Scriptures 4. The generall Councels interpreted Scripture by Scripture as Athanasius and Ambrose teach concerning the first Councell of Nice 5. Because they cannot be so easily celebrated to declare any doubtfull sense of Scripture They have expounded but few places of Scripture neither is it likely the Pope will assemble them to expound the rest The Papists say that the Scripture ought to be expounded by the rule of faith and therefore not by Scripture onely But the rule of faith and Scripture is all one As the Scriptures are not of man but of the Spirit so their interpretation is not by man but of the Spirit likewise Let Councels Fathers Churches give their sense of the Scripture it 's private if it be not the sense and interpretation of the Spirit Let a private man give the true sense of the Scripture it 's not private because it 's Divine the sense of the Holy Ghost and private in 2 Pet. 1. 20. is not opposed to publike but to Divine and the words are to be read no Scripture is of a mans own interpretation that is private contrary to Divine The word is interpreted aright by declaring 1. The order 2. The summne or scope 3. The sense of the words which is done by framing a Rhetoricall and Logicall Analysis of the Text. In giving the sense three Rules are of principall use and necessity to be observed 1. The literall and largest sense of any words in Scripture must not be imbraced farther when our cleaving thereunto would breed some dis-agreement and contrariety between the present Scripture and some other Text or place else shall we change the Scripture into a Nose of wax 2. In case of such appearing dis-agreement the Holy Ghost leads us by the hand to seek out some distinction restriction limitation or figure for the reconcilement thereof and one of these will always fit the purpose for Gods word must alwayes bring perfect truth it cannot fight against it selfe 3. Such figurative sense limitation restriction or distinction must be sought out as the word of God affordeth either in the present place or some other and chiefely those that seeme to differ with the present Text being duly compared together The end of the first Booke THE SECOND BOOKE CHAPTER 1. OF GOD. HAving handled the Scripture which is principium Cognoscendi in Divinity I now proceed to Treate of God who is principium essendi or thus the Scripture is the rule of Divinity God and his workes are the matter or parts of Divinity This Doctrine is 1. Necessary 1. Because man was made for that end that he might rightly acknowledge and worship God love and honour him 2. It is the end of all divine Revelation John 5. 39. 3. To be Ignorant of God is a great misery being alienated from the life of God through the Ignorance that is in them 2. Profitable Our welfare and happinesse consists in the knowledge of God Jer. 9. 23. John 17. 3. the knowledge of God in the life to come is called the Beatificall vision 3. Difficult God being infinite and our understanding finite betwixt which two there is no proportion who knowes the things of God save the spirit of God A created understanding can no more comprehend God then a Viall-glasse can containe the waters of the Sea His wisdome is unsearchable Rom. 11. Job 11. 7. and 26. 13. Euclide answered very fitly to one asking many things concerning the Gods Coetera quidem nescio illud scio quod odêre curiosos Simonides being injoyned by Hiero to tell him what was God required a dayes time to be given him before he answered and at the end of that two when they were expired foure still doubling his time for inquiry till at the last being by Hiero asked a reason of his delayes he told him plainely that by how much the more he thought of God by so much the more he apprehended the impossibility of declaring what he was We know God per viam eminentiae negationis causationis 1. All perfections which we apprehend must be ascribed unto God and that after a more excellent manner then can be apprehended as that he is in himselfe by himselfe and of himselfe that he is one true good and holy 2. We must remove from him all imperfections whatsoever he is Simple Eternall Infinite Unchangeable 3. He is the Supream cause of all There is a threefold knowledge of God 1. An implanted knowledge which is in every mans conscience a naturall ingraffed principle about God O anima naturaliter Christiana said Tertullian 2. An acquired knowledge by the Creatures Psal. 19. 1. That is the great Booke in evey page whereof we may behold the Diety Praesentemque refert quaelibet herba Deum 3. Revealed knowledge of faith spoken of Heb. 11. 6. and this is onely sufficient to Salvation The Heathens had the knowledge of God in a confused manner Rom. 1. 19. 21. and 2. 14. a practicall knowledge 15. v. which shew the worke of the Law written in their hearts not the gracious writing promised in the Covenant the light of nature is not sufficient to bring man to Salvation onely in Judah is God known 76. Psal. 1. 2. and 147. 19. See Iâ—hn 14. 6. and 11. 27. Ephes. 2. 11. 12. The Heathen might know Gods nature and attributes that he was the Creator of the world that by his providence he did preserve and rule all things but they could not by the most industrious use of all natures helpes attaine unto any the least knowledge of God as he is mans Redeemer in Christ they knew not the truth as it is Jesus Ephes. 4. 21. In God we will consider 1. His Nature 2. His workes In his nature two things are considerable 1. That he is 2. What he is That God is is the most manifest cleare evident ungainsayable truth in the world It is the first verity
another and sometimes distinguished Anger is a boyling of the blood about the heart causing a commotion of the spirits that are neere Wrath is the manifestation of that inward distemper by lookes gestures or actions tending to revenge but rage is the extremity of both the former Prov. 27. 4. This may humble and astonish impenitent sinners Hos. 8. 5. Psal. 90. 11. We must quench Gods wrath as men doe fire at the first by casting in water and taking away the fewell by repentance and reformation poure out water 1 Sam. 7. 8. Jerem. 4. 14. Psal. 6. 8. Pray earnestly to him Zeph. 3. 3. Moses by prayer turned away Gods hot anger from Aaron and Israel 2. Let us take heed of sinning and so provoking God to anger and let us be angry with all sin as he is He is angry sometimes at the best people Israel his peculiar treasure Judges 2. Numb 11. 2 At the best of his people with Moses Aaron and Miriam Miâ— 6. 4. Exod. 4. 14. 3 At the best of their performances their prayers Psal. 80. 4. Gods Meeknesse or Clemency is a property in him whereby he doth so moderate his anger that it doth not exceed yea it doth not match the hainousnesse of the offence or it is a property whereby the Lord in judgement remembreth mercy not laying such grievous punishments or of so long continuance upon his creatures as their sinnes deserve no not when he doth correct them 2 Sam. 7. 14. Jer. 3. 5. Joel 2. 13. Jon. 3. 9 10. Queen Elizabeth said next the Scripture she knew no Booke did her so much good as Seneca de Clementia Her clemency was such that her brother King Edward was wont commonly to call her His sweet sister Temperance Magistrates and Ministers and all Christians should labour for this grace they should be slow to anger and moderate wrath Magistrates should rule and Ministers instruct in meeknesse No vertue is so generally commended 1 Tim. 6. 11. Titus 3. 2. JAmes 3. 17 18. Humblenesse of mind and meeknesse of spirit are often in Scripture set downe together Ephes. 4. 2. Coloss. 3. 2. God takes to himselfe also Griefe and Joy Gods griefe is his aptnesse to be displeased with a thing as a man is with that which grieves him Joy is the excellency of his nature by which he is well pleased with other things So God attributes to himselfe desire and detestation hope and feare Desire is that whereby he useth fit meanes to effect any thing Detestation is that whereby he useth fit and due meanes to prevent any thing God is said to expect or hope for that which he hath used due meanes to effect and therefore requireth that it should be To feare what he hath used due meanes to prevent and so will order the meanes that it may not be CHAP. X. SO much concerning the affections attributed to God his vertues follow which as they have their seate in man in the will and affections so it is not inconvenient for methods sake to referre them to the same in God Gods vertues are his essence considered as it alwaies worketh orderly fitly and agreeable to perfect reason They are not things differing from his essence as in us but we must conceive of them according to our capacity and handle them distinctly By vertues we understand first in generall the idea of vertue or the chiefest morall perfection by which God is in himselfe absolutely the best and in respect of which all the vertues of Angels and men are onely slender shadowes and representations For God is Summum bonum the chiefest good and most perfect goodnesse both metaphysically and morally so that his nature and will is the first rule of goodnesse and rectitude with which as farre as things agree so farre they are and are called good 2. He is the cause of all goodnesse in the creatures which have so much goodnesse as God works and keeps in them Gods Goodnesse is an essentiall property whereby he is infinitely and of himselfe good and the authour and cause of all goodnesse in the creature Goodnesse is the perfection of thiugs for which they are desirable good and appetible are convertible what is good is to be desired God is to be desired of all he is the chiefest good The properties of which are these 1. It is propter se amabile to be desired for it selfe so onely God 2. It is able to satisfie the soule and that satisfaction which it gives is perpetuall In God there is both satiety and stability satisfaction of the appetite and continuance of that satisfaction 2. God is causally good worketh all goodnesse in the creature and doth good to them Psal. 33. 5. 3. Eminently and absolutely good the onely good There is a goodnesse in the creature its nature is good but goodnesse is not its nature so there is none good but God viz. essentially originally Our Saviour Matth. 19. 17. reproved one for calling him good Not that he is not so essentially but because he thinking him to be no more then a Prophet did yet call him so God is onely good essentially independently comparatively to God the creature is not good as a drop is no water compared to the Ocean The Scripture proveth Gods goodnesse 1. Affirmatively when it affirmeth that God is good and commends his goodnesse 2. Negatively when it denieth that there is any evill in him Psal. 92. 16. Deut. 32. 4. 3. Symbolically when it celebrateth the riches of his goodnsse Rom. 2. 4. 4. Effectively when it affirmes that all the workes of God are good Gen. 1. 31. It was said of every thing particularly when it was made The Lord saw that it was good and in the conclusion of the whole creation God saw all his workes that they were good yea very good that is commodious for the comfort of man and all other creatures He made all things good therefore he is good himselfe This may be proved by the godnesse which still remaines in the creatures each creature hath yet remaining in him a power and fitnesse to doe much good and bring much comfort to man as daily experience proves therefore he that notwithstanding the rebellion of man hath continued yet much good in the world is surely good the beasts doe good to their young man to his children this power they received from God 5. God is to be loved honoured praised and served by man therefore he is good or else he were not worthy this respect from the creature The goodnesse of God is either considered ad intra and absolutely or else ad extra and respectively For the first God in himselfe is good This appeares 1. In reckoning up all the kinds of good things that are for there is 1. Bonum utile the profitable good now how happy must they needs be who have him which can command all things if thou hast him thou hast all things else
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
1. 9. 2. 29. Justice in man is a setled will to doe right in every thing to every person so God hath a setled will to doe right Shall not the Judge of all the world doe right and are not my waies equall God stiles himselfe by this title and gives himselfe this Attribute Zepâ— 3. 5. Gods justice is twofold 1. Disposing by which as a most free Lord and supream Monarch of all he disposeth all things in his actions according to the rule of equity and imposeth most just Lawes upon his creatures commanding and forbidding onely that which is fit for them in right reason to doe and forbear 2. Distributive which renders to every one according to his worke without respect of persons Psal. 62. 12. Iâ—b 34. 11 19. Prov. 24. 12. Jerem. 32. 19. Ezek. 7. 27. Matth. 16. 27. Deut. 16. 17. 2 Chron. 19. 7. Acts 10. 34. Ephes. 6. 9. Gal. 2. 6. and this distributive justice is also twofold praemii paenae of reward and punishment 1. Of reward when God bountifully rewards the obedience of the creature with a free reward 2 Thess. 1. 5 7. Matth. 10. 41 42. Marke 9. 41. God bestowes this reward not onely on the godly both by heaping divers mercies on them in this life and by the fulnesse of glory and felicity in the life to come but also on the wicked whose morall actions he rewards with tâ—mporary rewards in this world as the obedience of Jehu the repentance of Ahab 2. Of punishment by which he appointeth to the delinquent creature the equall punishment of eternall death for the least sinne Gen. 2. 17. Rom. 6. 23 which death is begun in this life in divers kindes of miseriâ—s and punishments which for the most part are proportionable to their sinnes Genes 3. 17. 20. 18. but is perfected in the life to come when the full wrath of God is powred upon it John 3. 36. 2 Thess. 1. 6. This justice is so essentiall to God immutable and as I may so speake inexorable that he cannot remit the creatures sinne nor free them from punishment unlesse his justice be satisfied God can not dispence against himselfe because sinnes doe hurt the inward vertue of God and the rule of righteousnes the integrity therefore and perfection of God can not stand if he satisfie not that yet through his bounty and goodnesse he hath found out a way by which due satisfaction may be given thereunto viz. by Christ who hath borne a punishment equivalent to our sinnes for us The Scripture proves the justice of God 1. Affirmatively when it cals him just a revenger holy right and extols his justice Exod. 9. 27. Psal. 11. 7. Jerem. 12. 1. 2. Negatively when it removes from him injustice and iniquity respect of persons and receiving of gifts and also all the causes and effects of injustice Deut. 32. 4. 10. 17. Dan. 9. 14. Job 8. 3. 3 Affectively when it Attributes to him zeale anger fury Exod. 20. 5. 32. 10. Num. 11. 10. which are not in God such passions as they be in us but an act of the immutable justice 4 Symbolically when it cals him a consuming fire Deut. 4 24. compares him to an angry Lyon an armed Souldier Esay 38. 13. 5 Effectively when it affirmes that he renders to every one according to his workes 1 Sam. 26. 23. Gods justice comprehends his righteousnesse and truth he is just in words and deeds Gods justice is considered foure waies 1 As he is free Lord of all and so his decrees are just Rom. 9. 13 14. 2 As he is God of all and so the common workes of preserving both the good and bad are just 1 Tim. 4. 14. Matth. 5. 45. 3 As a Father in Christ and so he is just in performing his promises and infuâ—ing his grace and in bestowing the justice of his Sonne 1 John 1. 5. 4 As Judge of all the world and so his justice is not onely distributive but corrective His justice is 1 Impartiall he will not spare 1 Multitudes all Sodome and Gomorrha and the old world perished 2 Great ones the excellency or greatnesse of any creature will not exempt it from punishment the Angels and Adam fell he spared not the Angels but threw them into hell Adam was cast out of Paradise for one sinne 3 Neernesse the Jewes Gods people formerly are now cast off Moses and David were punished 2 Generall it extends to a mans posterity God will visit the iniquity of fathers upon their children 3 Inexorable no sinners can escape unpunished the sinnes of the godly are punished in their surety Christ and they are afflicted in this life God is justice it selfe justice is essentiall to him his will is the rule of justice a thing is just because he willeth it and not he willeth it because its just He will right the wrongs of his children 2 Thess. 1. 6 7 8. He can not be corrupted nor bribed Gods justice comprehendeth two things under it 1 Equity in that he directs men equally and requites them equally commanding all and onely good things such as they in reason ought to doe promising and threatning fit and due recompences of their obedience and disobedince 2 Truth whereby he declareth nothing to them but as the thing is and fidelity whereby he fulfilleth all that he hath spoken The Arminians urge how can God in justice command a man by his word the performance of that which cannot be done by him without the inward helpe of the Spirit and yet in the meane time God denies this inward grace unto him God may without blemish to his justice command man to performe his duty although he have now no strength to doe it because once he had strength and he hath now lost it It reproves such as live in sinne Exod. 34. 17. Psalm 5. 5. Gal. 6. 6. if God be mercifull that he may be feared much more is he just that he may be feared 2. We must take heed of justifying the wicked we should be just in our actions to man in buying and selling in rewarding and punishing Magistrates Ministers Masters Parents should be just We should not murmur at Gods disposing justice in making us poore and should yeeld to his directing justice obeying his Commandements seem they never so unreasonable We should get Christs righteousnesse to satisfie Gods justice for us and to justifie us The consideration of Gods justice should affright us from hypocrisie sinning in secret keeping bosome sinnes It ministers comfort to the godly who are wronged by the wicked they shall have an upright and just Judge who will uphold them in a good cause Psalm 33. 24. It may serve to exhort us to glorifie Gods justice both in fulfilling of his promises and punishing wicked men Psal. 7. 18. 51. 15. 4 God is True Truth or veracity is by which God is true as in himselfe so in his sayings and deeds
for thousands so it should be rendered he spake of Gods mercy in the sixth verse see Ephes. 3. 7. Titus 3. 4. it is called great kindnesse Neh. 9. 17. Marvellous kindnesse Psalm 31. 21. Mercifull kindnesse Psalm 119. 2. Everlasting kindnesse Isa. 54. 8. Excellent loving kindesse Psalm 36. 7. Multitude of loving kindnesse Isa. 63. 74. We should shew loving kindnesse unto Christ and one unto another 2 Pet. 1. 3. 1 Cor. 13. 4. Some mention two other vertues 1 Gods jealousie by which he will have all due glory given to him and suffers not the least part of it to be communicated to the creature This care of his honour and fame is manifest by the grievous punishments inflicted on those who have dared to arrogate part of the Divine glory to themselves as on the builders of Babell Gen. 11. 4. the Bethshemites 1 Sam. 6. 19 Nebuchadneâ—ar Dan. 4. 29 30. and Herod Acts 21. 22 23. 2 His humility by which God descends to our capacity and graciously provides for our weaknesse examples of which are both Gods familiar conversing and conference with Moses and Abraham interceding for Sodome with David and others and especially the incarnation of Christ. CHAP. XIV SO much be spoken concerning Gods will affections and vertues there followeth Power in God by which God by the bare beck of his wil effecteth all things which he wil and howsoever he will perfectly without labour and difficulty and can doe perfectly all things which he can will this is called Absolute Power by which he can doe more things then either he doth or will Actuall power is when God causeth those things to exist which he will have exist Both Gods Absolute and Actuall power is Active onely and no way Passive This power of God is infinite 1 In respect of the Divine essence since it flowes from the infinite nature of God for it is a most certaine rule that the faculties and powers of the Subject flow from the forme and agree with the forme Secondly in respect of the object and effects for God doth never so many and so great workes but he can doe more and greater although we must hold that God can not make a creature of infinite perfection simply or creatures indeed infinite in number for so they should be Gods for the Divine power is so farre exercised on the object as the passive power of the object extends it selfe but infinite perfection imports a pure act Thirdly in respect of duration which is perpetuall as his essence is therefore this force and power of God is deservedly stiled Omnipotency Job 42. 2. Gods power is not onely potentia or multipotentia but omnipotentia for degree infinite shall â—ny matter be hard for the Lord The Scripture conâ—irmes the omnipotency of God 1 Affirmatively when it cals God Abbir Job 34. 20. Shaddai Alsufficient Gen. 35. 11. Deut. 10. 17. Psalm 89. 13. Gibbor powerfull Deut. 10. 17. 2 Effectively when it witnesseth that God can doe all things Matth. 3. 9. 19. 16. Marke 14. 36. Luke 18. 26. Ephes. 3. 20. Hitherto belong all the works of the divine power and supernaturall miracles 3 Negatively when it denies any thing to be difficult to him much lesse impossible Gen. 18. 14. Jer. 32. 17 27. Luke 1. 37. Matth. 19. 36. 4 Symbolically when it gives him a strong right hand a stretched out arme 1 Chron. 29. 12. Jer. 32. 17. Ephes. 1. 19. Reason proves it also 1 His essence as was said is infinite therefore his power 2 He is most perfect therefore most powerfull 3 Whatsoever good thing is to be found in any creature the same is perfectly and infinitely in God Some observe that this is expressed seventy times in Scripture that God is Almighty He is the onely Potentate 1 Tim. 6. 15. The Psalmist saith Power belongeth to God the first Article of our faith teacheth us to believe that God is omnipotent God can worke by weake meanes without meanes contrary to meanes Gods power is Essentiall and Independent it is the cause of all power John 19. 8. it reacheth beyond his will Matth. 26. 35. 2 It extends to things that are not nor never will be as to raise up children of stones to Abraham Matth. 3. 9. to give Christ more then ten legions of Angels The object of Divine power are all things simply and in their owne nature possible which neither contradict the nature of God nor the essence of the creatures those which are contrary to these are absolutely impossible such things God can not doe because he can not will them nor can he will and doe contrary things as good and evill or contradictory as to be and not to be that a true thing be false that any thing while it is should not be God cannot sinne lie deny change or destroy himselfe suffer he can not not beget his Sonne from eternity for all these things doe ex diametre oppose the Divine Immutable Simple most true and perfect essence God can not create another God nor cause a man to be unreasonable nor a body to be infinite and every where for these things contradict the essentiall definitions of a creature of a man and a body not to be able to doe all these things is not impotency but power for to be able to doe opposite things is a signe of infirmity being not able to remaine altogether in one and the same state God is therefore omnipotent because he cannot doe these things which argue impotency as if I should say the Sunne is full of light it cannot be darke Yet it is not so proper a speech to say God can not doe these things as to say these are acts too meane base and worthlesse to be effects of Divine power Haec non possunt â—ieri rather then Deus non potest facere saith Thomas Gods omnipotence lies in this that he is able to doe whatsoever is absolutely simply and generally possible A possible things is that the doing of which may be an effect of Gods wisdome and power and which being done would argue power and perfection and impossible that which can not be an effect of wisdome and power but if it should be done would argue weakenesse and imperfection in God 2 In respect of manner he doth it with a word Let there be light said he and there was light 3 He can doe all things of himselfe without any creatures helpe Gods power is â—â—iled Might of power Ephâ—s 1. 19. and it is seen in his workes of creation making all things of nothing therefore that followes the other in the Creed 2 In his workes of providence 3 In his Word Rom. 1. 16. Gods power is limited and restrained 1 By his nature he can not contradict himselfe 2 Regulated by his will he can not doe evill 3 By his glory he can not lie
ought to blesse God that is to observe and know his blessednes and for to doe two things to him 1 To applaude it 2 To expresse and acknowledge it In Scripture-phrase to blesse signifieth two things 1 To praise a person for those things which are praise-worthy in him as Gods name is said to be above all blessing and praise Blesse the Lord O my soule and all that is within me blesse his holy Name 2 To wish well to it that my soule may blesse thee before it die pronounce and wish thee blessed We cannot pronounce any blessing upon God nor bestow any benefit upon him He is too excellent to receive any thing by way of promise or performance from us but we must performe these two things viz. wish well to him speake well of him Wish well to him that is acknowledge his exceeding happinesse and will that he may be ever what he is as we know he ever wil be For to wish a thing continue being that is is possible and to wil Gods eternall blessed and glorious being that is one of the most excellent acts of the creature and in doing so we blesse God so much as a creature can blesse him Perfect happinesse is not to be had here but so much happines as can be had here is to be had in him he can give himselfe to those which seeke him in some degrees and then are they in some degrees happy he can give himselfe to them in the highest degree and then they are in the highest degree happy according as he doth communicate himselfe to us more or lesse so are we more or lesse happy 1 We have little mind to wish well to God or rejoyce in his welfare or to acknowledge and speake of it 2 We should stir up our selves to blesse God and say how blessed art thou and blessed by thy Name We should set our minds and our tongues aworke to set forth to our selves and others his exceeding great excellencies When we see and know excellent abilities in any man we cannot but be oft talking with our selves and others of his great worth so we seeing and knowing the infinitenesse of God must be often telling our selves and others what we do know by him thereby to stirre up our selves and others more and more to know him and we must declare before the Lord his goodnesse and his loving kindnesse to the sonnes of men 3 We must learne to seeke happinesse where it is even in God and in his favourable vouchsafing to be ours and to give himselfe to us It is not possible for the creature to be happy and enjoy it selfe unlesse it enjoy the best and greatest good whereof it is capable and which will fully satisfie all the longings and inclinations of it We should 1. see our misery that being alienated from God must needs be miserable till this estrangement be removed 2 Set our selves to get true blessednesse by regaining this union and communion with God the fountaine of all blisse and hate sinne which onely separates between God and us and hinders us from enjoying the Blessed God 3 We should place all our happinesse in him and in him alone for he is not onely the chiefe but the sole happinesse we should use the world but enjoy him Psalm 16. 11. we should use the meanes which may bring blessednesse Psalm 1. 1. Matth. 5. 3 to 12. if we live holily we may looke for happinesse All the promises in the Scripture belong to godly men they shall be blessed here and hereafter who serve God in sincerity We must expect and looke for happinesse onely in our union with and fruition of him Austin alledgeth out of Varro 288 severall opinions of Philosophers concerning felicity Blessednesse is the enjoying of the Soveraigne Good now what that is we must judge by these two Characters it must be 1. Optimum the best otherwise it wil not sistere appetitum give us content we wil be ever longing 2. Maximum the most compleat otherwise it wil not implere appetitum we shall not be satisfied therewith God is Optimus Maximus Happinesse it the summe of all our desires and the ayme of all our endeavours Perfect Blessednesse consisteth in the immediate fruition of the chiefe perfect and al-sufficient good even God himselfe The good to be deâ—ired simply for it selfe is God onely who being the first cause of all things the first essentiall eternall infinite unchangeable and onely good must needs be the chiefe good and therefore the last end intended by man given by God who being not onely desired but enjoyed of necessity must fully satisfie the soule that it can goe no further not onely because the subject is infinite and so the mind can desire to know no more but also because fulnesse of all good that can be wished is to be found in God Therefore our happinesse is compleat and perfect when we enjoy God as an object wherein the powers of the soule are satisfied with everlasting delight This may suffice to have spoken concerning Gods Essence and Attributes by which it appeares that God is farre different both from all faigned Gods and from all creatures The consideration of the Divine persons followeth for in one most simple nature of God there are distinct persons CHAP. XVI Of the Trinity or distinction of Persons in the Divine Essence WE cannot by the light of nature know the mystery of the Trinity nor the incarnation of Jesus Christ. But when by faith we receive this doctrine we may illustrate it by reason The similies which the Schoolmen and other Divines bring drawn from the creature are unequall and unsatisfactory since there can be no proportion between things Finite and Infinite Two resemblances are much used in Scripture the Light and the word The Light which was three daies before the Sunne Gen. 1. and then condensed into that glorious body and ever since diffused throughout the world is all one and the same light So the Father of lights which inhabiteth light which none can approach Jam. 1. 17. and the Sunne of righteousnesse Mal. 4. 2. in whom all the fulnesse of the Godhead dwelleth bodily and the holy Ghost the Spirit of illumination are all one and the same God Again it is the same thing that the mind thinketh and the word signifieth and the voyce uttereth so is the Father as the mind conceiving the Sonne as the word conceived or begotten the holy Ghost as the voice or speech uttered and imparted to all hearers and all one and the same God A studious Father meditating on the mysterie of the Trinity there appeared unto him a child with a shell lading the Sea into a little hole he demanding what the child did I intend said the child to empty the Ocean into this pit It is impossible said the Father as possible said the child as for thee to comprehend this profound mystery in thy shallow capacity The
aloft in the aire Zanchius saith there are foure sorts of Meteors others make but 3. sorts 1. Fiery which in the Supreame Region of the aire are so enflamed by the fire that they are of a fiery nature as Comets Thunder 2. Airy which being begotten of dry vapours of the earth come neare the nature of aire as winds 3. Waterie which retaine the nature of the water as snow and raine 4. Earthly which being begot of earthly vapours are also digged out of the Earth as metals stones The efficient cause is God according to that of the Psalmist haile snow ice winde and storme doe his will The remote matter of the Meteors are Elements the next matter are exhalations which are two-fold fumus et vapor smoake is of a middle nature between earth and fire vapour betweene water and aire If it come from the earth or some sandy place it is fumus a fume or kind of smoak if it come from the water or some watery place it is a vapour Vapours or exhallations are fumes raised from the water earth by the heavenly bodies into one of the 3. Regions of the aire whence divers impressions are formed according to the quality and quantity of the exhalations Thunder is a sound heard out of a thick or close compacted Cloud which sound is procured by reason of hot and dry exhalations shut within the cloud which seeking to get out with great violence rend the cloud from whence proceedes the tumbling noise which we call Thunder The Earth sends out partly by its owne innate heate and partly by the externall heate and attraction of the Sun certain hot and dry steames which the Philosopher calls exhalations and these going up in some abundance are at last enclosed within some thicke cloud consisting of cold and moist vapours which finding themselves straightned do with violence seeke a vent and breake through the sides or low part of the cloude There is first a great conflict and combate there of the contrary qualities a great rumbling and tumbling and striving of the exhalations within the cloud untill it breake forth into a loud and fearfull cracke Then the exhalation by its heate incensed in the strife proves all on a flame as it comes in the aire and that is Lightning Lastly the exhalation falling downe upon the earth is so violent that sometimes it breakes trees sometimes it singeth and burneth what it meetes mith it kills men and living creatures and in the most abundance of it there is a Thunder bolt begotten through exceeding great heate hardning the earthy parts of it God hath power over the Thunder He commands it rules it orders it for time place manner of working and all circumstances the Thunder in Egypt at the delivering of the Law proves this Therefore in the Scripture it is called the voyce of God and the fearefulnesse and terriblenesse thereof is made an argument of the exceeding greatnesse of God that can at his pleasure destroy his enemies even by the chiding of his voyce in Egypt he smote them with haile lightning thunder and with stormy tempest At the delivering of the Law mighty thunder-claps made way to the Lords appearance and were his harbingers to tell of his comming and prepare the hearts of the people with exceeding great awfulnesse and obedience to receive directions from him The Lord puts down Job 40. 9. with this question Canst thou thunder with a voyce like God speake terribly and with as big and loud a voice as thou canst and if thy voyce be answerable to loud thunder either in terriblenesse or loudnesse then will I confesse my selfe to be thy equall and Elihu reasoned for God by consideration of this great worke David Psal. 29. sheweth the greatnesse of God in the greatnesse of this mighty sound But it pleaseth God to effect this worke not immediately but mediately using naturall and ordinary causes according to his owne good will and pleasure for the effâ—cting thereof There doe arise from the ends of the earth as the Scripture speaks that is from all quarters of this inferiour part of the world consisting of earth and water certain steams or fumes partly drawn up thence by the heate and influence of the Sun and other Planets or constellations partly breathed out of the earth by the naturall heate thereof Whereof some are hot and moist being as it were of a middle nature betwixt water and aire some hot and dry being of a middle nature betwixt fire and aire as some Philosophers thinke of which two as of the matter are brought forth these strange things which wee see in the aire and among the rest Thunder Though thunder bee first in nature being by the violent eruption it makes out of the cloud the cause of fulgurations yet we see first the lightning before wee heare the Thunder because of the swiftnesse of the fire above the aire and because the eye is quicker in perceiving its object then the eare This is done for the benefit of the world that by shaking of the aire it might bee purged and made fit for the use of man and beast being cleansed from those ill and pestilent vapours which otherwise would make it too thicke grosse and unwholsome for our bodies for this is one speciall end of winds thunders and the like vehement works that are in the aire besides the particular work for which God assigneth them and therefore with thunder likely is joyned much raine because the cloud is dissolved at the same time and sometimes violent winds and tempests because the exhalation inflamed snatcheth with it selfe such windy fumes as it meetes withall in the aire and so by violent stirring the aire purgeth it and openeth the parts of the earth by shaking and moving it 1. We must turne all this to a spirituall use viz. to instruct us in the feare of him that is Lord of Hoasis who shews his greatnesse in these mighty deedes of his hand to which purpose alwayes the Scripture speakes of it exhorting the mighty to give unto the Lord glory and strength in regard of this 2. We must observe God so in this and all his great works as to cause our mindes to encrease in the knowledge of his excellencie and our hearts in the love and feare of him All his works are therefore exhorted to praise him because wee by all should learn his praise and greatnesse How able is God to destroy sinners how quickely and in a moment can hee bring them to ruine let him but speake to the thunder haile tempest and they will beate downe and consume his adversaries before his face ô then tremble before him 3. We must learn to put our confidence in God and boldly to promise our selves deliverance when he promiseth it God is wonderfull in making and ruling the clouds This is a work which God doth often alleadge in Scripture to prove his greatnesse Job 37. 26. Hee bindes
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