he pleased but that were to infringe that Law which he at first planted in Voluntary Agents Here is the Wisdom of the great God his Will shall be effected yet Man's Will not forced Psal 110. Thy People shall be willing in the day of thy Power So that the Conclusion is The Wills of Men are ruled by the Counsel of God for the producing of his Ends yet without violation of Man's Freedom This is done by a rational Means And the Courses that God's Counsel useth to work the Will of Men to his Purposes are most usually these 1. By propounding Rational Objects or Motives conducing to the winning the Will to act those things that are conducible to the Purpose of God. In that one Instance concerning the hardening of Pharaoh's Heart God had a Purpose to be honoured upon Pharaoh in the miraculous delivery of his People it is propounded to him to let the People go it was a rational occasion for him to deny it for then he should lose their Work which was beneficial to him Moses to confirm his Embassage casts down his Rod it becomes a Serpent the Magicians that were of a contrary Counsel to Moses did the like this Object hardens the Heart of Pharaoh The like we may say concerning Perswasions Afflictions and those other Dispensations of the Divine Will brought upon a Man in ictu opportuno 2. By giving and administring Extraordinary Aids and Inlightenings strengthening the Faculties of the Soul. 3. By withdrawing the ordinary Supplies and concurrence of God's Assistance We are to know that as the Being of all things is from God so the very natural supportation of all things in their several Powers and Activities is from him and if he withdraw his Concurrence and Assistance our Wills will move freely but to other objects or in another manner than they did when assisted by him Now these we must not imagine to be Expedients or Helps pro re nata as it happens among us that when a thing beyond our expectation is gone beyond our mastery then to devise some helps to reclaim it or allay it But the whole Plat-form of all and every Circumstance was laid and set by the Purpose of God before the being of any thing Man shall work freely yet I will draw out that Freedom of his into these and these actions by this and that rational means supply or subduction of my aid of his Will shall not elude or defeat my Counsel nor yet the fulfilling of that Counsel violate the Freedom of that Will which I purpose to allow him 3. Contingent Effects which are such as arise from the conjuncture of several Causes not subordinate one to the other and this casual conjuncture of Causes denominates the Event neither Voluntary nor Necessary although it perchance arise from Causes of both or either Nature but these having no natural conjunction or connexion one with the other the Event that ariseth upon this conjuncture is Casual or Contingent And this Consideration leads us to the third thing wherein the Wisdom of this Counsel is eminent viz. 4. In ordering marshalling and managing of several Causes of several Natures wholly independent and unsubordinate one to another to the fulfilling of his own Eternal Infallible Counsel And this consists in the drawing out of the several activities and causations of things at such a time and such a distance as may be subservient to the Effect wherein though the Causes apart perhaps move simply according to their Nature yet the meddling and mingling of them together is a clear Evidence of the Unity and Wisdom of that Counsel by which they are governed In that admirable Piece of the Execution of God's Counsel concerning Joseph this is ligible almost in every pasâ—â—ge of it tâ—is the Purpose of God he shall be advanced for the preservation of his Father and Bretâ—â—â—n see but the last act of this Counsel preceding h◠〈…〉 He is â—â—mmitted to Prison by the a◠〈…〉 the chief Butler by the Command of 〈…〉 and Pharaâ—â— were several Voluntary Aâ—â—nts yet these acts of theirs drawn out upon seveâ—â—l grounds and independent one upon the other occâ—â—ion a meâ—ting between Joseph and the Butler in Prison and there they might have continued unacquainted till their deaths an Act of Divine Providence draws out an occasion for their Acquaintance the Butler is delivered and his Promise forgotten another occasion given by Pharaâ—h's Dream this had not been useful for Joseph unless communicated by Pharaâ—â— to the chief Butler this Communication draws out another Act of his viz. the remembrance of Josephâ— thus these several Voluntary Acts of Agents independent one upon another are drawn out to meet together in such a conjuncture of time as serves to produce that Event which if any one had failed could not have been effected The like is easily observable in all the great and predicted Changes in Commonwealths and Kingdoms how several Causes are without straining as it were interwoven and married together for the production of such a change And the like for the natural motions of the Elements in the constitution of mixt Bodies Though every Cause apart movâ—â— according to that Causality and course of Nature that is in him yet that Activity is drawn out in such a distance at such a time and with such Concurrences that makes appear at once the Efficacy and Wisdom of the Counsel of God that whiles every Cause moves according to his own Nature yet they are strangely mingled in the production of such an Effect that neither of them did foresee or intend but only the God that guided them 5. It is an Active and Irresistible Counsel This is evident by what hath been before observed viz. because it is the cause and measure of the being and power of every thing without it it is therefore impossible to be resisted because that strength that any thing hath it hath meerly by the efficacy of this Purpose of God. Although in the Divine Nature there is no difference in the Power or Act of his Understanding and Will yet for our Conceptions sake they are propounded under a different Notion his Purpose or Counsel is referred immediately to his Will and is not only a Foreknowledge of what shall be but hath an operative influence into the being and operations of all things His Prescience or Foreknowledge we conceive as an act of his Understanding by which he actually knows whatsoever shall be This Prescience is not an objective impression of the things themselves upon the Divine Understanding for that were to suppose a kind of Passibility which is incompetible to the Divine Perfection and supposeth a kind of Priority in Nature of the Object to the Power and a kind of dependance of the Act upon it But as all things have their Being by the Act of the Divine Will or Purpose so in that Purpose of his he sees the things purposed and it is impossible to sever the act of his Purpose from the act
Of the Supream End of Man. Page 61 CHAP. V. Of the Means of attaining the Supream End of Man. Page 80 CHAP. VI. Of the Credibility of the Sacred Scriptures Page 99 The CONTENTS of the CHAPTERS OF THE SECOND PART CHAP. I. OF the Existence and Attributes of God. Page 117 CHAP. II. Of the Acts and Works of God and 1. Of his Eternal Counsel Page 123 CHAP. III. Of the Execution of the Eternal Counsel of God in his Works of Creation and Providence Page 145 CHAP. IV. Of the Providence of God in special concerning Man in order to his supream End. Page 150 CHAP. V. Of the Restitution of Man by Christ Page 169 CHAP. VI. Predictions and Types of Christ Page 176 CHAP. VII Of the Efficacy of the Satisfaction of Christ and the Congruity of it to right Reason Page 195 CHAP. VIII Of the great Work of our Redemption What it is How effected and for whom Page 201 CHAP. IX Of the Means which God hath appointed to make this Sacrifice of Christ effectual viz. Vnion with Christ and how the same is wrought on God's part Page 231 CHAP. X. How our Vnion with Christ is wrought on Man's part viz. By Faith Hope and Love. Page 243 CHAP. XI Why or by what reason the act of Faith worketh our Vnion with Christ and so our Justification in the sight of God. Page 262 CHAP. XII The Effects of our Vnion with Christ Page 268 CHAP. XIII Concerning the putting off the Old Man and 1. What it is Page 276 CHAP. XIV How the Old Man is to be put off and 1. by Repentance Page 288 CHAP. XV. Of Mortification and the Means thereof and 1. Of Meditation Page 295 CHAP. XVI Meditation of the Vnreasonableness of the Dominion of Lust Page 302 CHAP. XVII Of Prayer Page 324 CHAP. XVIII Of Watchfulness and first in respect of God. Page 328 CHAP. XIX Of Watchfulness in respect of our Selves our Senses Words and Appetite Page 332 CHAP. XX. Of Watchfulness over our Affections and Passions of Love Anger and Fear Page 335 CHAP. XXI Of Watchfulness over our Hope Confidence and Joy. Page 343 CHAP. XXII Of Watchfulness over our Grief 1. In reference to God for Sin 2. In reference to Externals Page 353 CHAP. XXIII Of Watchfulness over our Will Conscience and Spirit Page 364 CHAP. XXIV Of the new Life or Sanctification and the necessity of it Page 379 CHAP. XXV Of the Means of Sanctification and 1. On God's part his Word and his Spirit Page 386 CHAP. XXVI Of the Means of Sanctification 2. On Man's part viz. Faith Love Fear Hope Page 392 CHAP. XXVII Of the Extent and Degrees of Sanctification Page 403 CHAP. XXVIII Of the Parts of Sanctification and 1. In reference to our Selves Sobriety Page 413 CHAP. XXIX Of Sanctification in reference to our Neighbour viz. Righteousness the Habit and Rule of it Page 435 CHAP. XXX Of the general Precepts of Righteousness given by Christ and 1. Loving our Neighbour as our self Page 447 CHAP. XXXI Of the second general Precept of Righteousness Doing as we would be done unto A Brief Astract of the Christian Religion Page 461 Considerations Seasonable at all Times for the Cleansing of the Heart and Life Page 475 A SUMMARY Of what is contain'd in this DISCOURSE OF THE Knowledge of GOD and of our Selves PART I. By the Light of NATURE Chap. I. Of the Attributes of God I. OF Knowledge what it is and how wrought Page 1 2 II. That there is a First Being and Cause of all things Page 4 What may thence be deduced concerning it Page 7 viz. 1. His Eternity Page 8 1. Without Beginning ibid. 2. Without Succession ib. 3. Without End. Page 9 2. His Immensity which includes His. 1. Exemption from Circumscription Page 10 2. Omnipresence ib. 3. Exemption from Succession or division of Parts Page 11 3. His Indivisibility in Opposition to 1. Divisibility ibid. 2. Multiplicity ib. 4. Simplicity Page 12 5. Perfection Page 13 Whence it followeth That he is 1. A most pure Act. Page 14 2. A substantial Act. ibid. 3. Ens vivens Page 15 4. An Intellectual Being Omniscient ib. 5. Ens Liberrimum Page 16 6. Ens summe Bonum ib. Whence arise these Conclusions 1. That he is perfectly happy Page 17 2. The supream End of all things Page 18 7. Most just Page 21 9. Immutable Page 24 Chap. II. His Acts Immanent and Emanant Page 25 1. Creation Page 27 28 2. Providence disposing all things to their several Ends. Page 31 In respect of 1. Himself Page 32 2. The things produced viz. ib. 1. Natural Page 33 2. Contingent Page 35 3. Voluntary Page 36 Ch. III. Of Man considerable in 1. What he hath in common with other inferiour Beings Page 40 2. His Eminence above them in his Soul 1. It s Substance which is 1. Immaterial Page 40 2. Immortal Page 41 2. Its Faculties Page 44 Page 1. The Vnderstanding which hath Page 1. A threefold Power 1. A Receptive or Passive Page 45 2. Retentive ib. 3. Active or discussive Page 46 Page 2. Several Acts and Habits as 1. Knowledge Page 46 2. Wisdom Page 48 3. Conscience Page 51 Page 2. The Will its motion in respect of 1. The Object Page 56 2. Principles Page 58 The immediate Cause of Man's miscarriage Page 1. His Vnderstanding Page 2. His Will. Chap. IV. The Supream End of Man I. What viz. a Good commensurate to the Soul and therefore 1. Immaterial Page 63 2. Immortal Page 64 3. Distinct from the Soul it self Page 65 4. A true and real Good. Page 66 5. An infinite and Vniversal Good. ibid. And therefore nothing but God himself Page 67 II. And how that may be that God can be the adequate Object of Man's Felicity Page 68 Chap. V. The Means to attain it 1. What naturally they were ib. 2. Whether still the same Page 84 1. The Defects in 1. His Vnderstanding ib. 2. His Will. Page 89 2. The Consequents Page 92 3. What now for his Restitution Page 93 1. Not any thing in Man or the Creature ib. 2. But by God 96. revealed in The Holy Scriptures 98. their Châ—p VI. 1. Credibility Page 99 2. Contents v. Part 2. OF THE Knowledge of God and of our Selves PART II. By the Sacred Scriptures Pag. 117. THE Contents of the Holy Scriptures concerning I. God 1. His Existence Page 117 2. His Nature and Attributes Page 118 3. Manner of Subsistence Page 122 4. Acts and Works Page 123 II. His Counsel which is 1. Eternal Page 123 2. Immutable Page 125 3. Free. Page 126 4. Wise ibid. Which is eminent in 1. Predetermining the means Page 127 2. So as they move according to their own Nature whether 1. Necessary Page 129 2. Voluntary Page 131 3. Contingent Page 133 3. Independent upon one another ib. 5. Irresistible Page 135 6. Vniversal ib. Two Difficulties How the Predetermination 1. Of the Acts of voluntary Agents can consist with the Liberty of
436 1. Natural Page 436 437 2. The Word of God absolutely in it self Page 438 1. The Law 1. Moral Page 438 2. Ceremonial Page 441 3. Judicial ibid. 2. The Prophets Page 442 3. The Gospel which contains a most excellent Rule of Righteousness in 1. The Example of Christ Page 443 2. The Precepts and Counsels Page 444 Page 1. General 1. Love of our Neighbour Page 448 2. Doing as we would be done unto Page 456 2. Particular things Page 1. To be done Page 2. To be suffered 3. Parts 3. God. A Brief Abstract of the Christian Religion Page 461 Seasonable Considerations for the Cleansing of the Heart and Life Page 473 A DISCOURSE OF THE Knowledge of God and of our Selves PART I. By the Light of Nature CHAP. I. Of the Existence and Attributes of God. I. ALL things but the Soul it self are extrinsecal to the Soul and therefore of necessity the Knowledge of all other things is extrinsecal to the Soul for Knowledge is nothing else but the true impression and shape of the thing known in the Understanding or a conception conform to the thing conceived And although the Soul in its own nature be apta nata to receive such impressions and doth therefore naturally desire and affect it yet it is as impossible for the Soul to know till the Object be some way applied to it as for a Looking-glass to reflect without first uniting of a Species of some Body to it that may be reflected The Means whereby the Scibile or thing to be known is united to the Soul and consequently Knowledge is wrought is threefold viz. 1. Supernatural Thus Almighty God in the first Creation of Man did fasten certain Principles of Truth in Man by his immediate discovery especially the Knowledge of Himself and his Will which was properly the Image or Impression of God in his Understanding This was not essential to the Soul but a Habit or Quality which God put into his Understanding and therefore though his Knowledge decayed by his Fall yet his Soul continued the same 2. Artificial Thus Knowledge is derived from Man to Man by signs of those impressions of Truth c. that are wrought in his Understanding that communicates it Thus Knowledge is acquired by Writing Speech and other Signs that are agreed upon to communicate Intelligence from the understanding of one Man to the understanding of another though mediante sensu Thus the Reliques of the knowledge of God in Adam were derived to his Posterity though still it grew for the most part of Men weaker and corrupter 3. Natural And this may be divided into these three branches viz. 1. Simple Apprehension Thus when any object singly by the Ear or Eye or other Sense is let into the Phantasy and so shewn to the Understanding without either affirming or denying any thing concerning it 2. Complex Apprehensions whereby either duo scibilia are joyned together in an Affirmation or Negation and this is a Proposition which again is of two kinds viz. either that which is most universal and therefore the first proposition that is framed in the understanding viz. that it is or est or est ens For that notion doth necessarily and upon the first view of any object joyn it self with it in the understanding Other propositions are more complex or remote as that God is good c. For the first question in the Understanding is Whether it be to which that general proposition answers and in the next place What it is to which the second sort of complex notions answer Now of this second kind of complex notions there are two kinds viz. either such as without the help of any Discourse or Ratiocination present themselves from the object to the understanding as this The Man is red the Man and the red being both objects of Sense and meeting in the same subject or else such as either the thing affirmed or the thing whereof the affirmation is or both are things that do not immediately fall within our Senses as the Man is a substance or the Spirit is a substance These though originally derived from sense yet they are refined by the help of Discourse 3. Conclusions drawn either from these simple or complex apprehensions which flow into our understanding immediately by our Senses and this is Rational Discourse a Faculty or Power put into Man whereby he is beyond all other visible Creatures and whereby all his actions whether Civil or Religious are and ought to be guided This is that Power whereby we may improve even sensible Objects Apprehensions and Observations to attain more sublime and high discoveries and rise from Effects to their Causes till at last we attain to the First Cause of all things So we may conclude that the Knowledge of our Creator though it fall not within the reach of our Sense and so falls not immediately within the reach of our Understanding yet by the ascents and steps of Rational Discourse so much may be gathered as may leave an Atheist without excuse God having given to Man even in his lapsed condition besides other Providential helps a stock of Visibles and a Rational Faculty to improve that stock to some measure of the Knowledge of himself For the invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his Eternal Power and Godhead so that they are without excuse Rom 1.20 Therefore as on the one side we are to avoid curiosity in measuring the infinite Mysteries of Truth by our own finite Understandings so on the other side we must beware of Supineness and Neglect of imploying that treasure of God's Works and his Light or Reason in us to that end for which it was principally intrusted with us even the knowledge of our Creator yet still humbly concluding with Elihu Job 34.32 That which I see not teach thou me II. The first and most Magisterial Truth in the World upon which all other truths do depend is this That there is a First Being and Cause of all other Beings This is evident by clear Reason 1. Either we must admit a First Cause or else an actual infiniteness of Succession of Causes The latter is impossible in Nature because it is impossible there can be that which is infinite and yet successive for then it would follow That that which is actually infinite in number should be yet more infinite because there are new Successions on Causes and Causations Again it is impossible that there should be an eternal dependance of Causes one upon another without a First because then the whole Collection of those Causes taken all together must needs likewise be actually depending and if so then upon themselves and that is impossible for the immediate Cause of the Effect doth not depend upon its Effect but immediately upon its Cause Therefore this bundle of dependent causes must depend upon some one among them which is independent And impossible
whereby we are bound and whereunto all Humane Justice is to be resolved both in point of Conformity as to its Pattern and Obligation as to its Law. But how these Laws were at first given to Man whether by a formal Command or whether by an immediate Impression in the understanding and will or whether by an implanted Propension or inclination in the will or partly by one partly by another it is not easy to determine Sed vide infra But what ever way it was it is impossible to have any notion or imagination of just or unjust among Men without resolving it in its original into the Rule or Law that was given to Men by the First Cause of our being 9. From the consideration of the First Cause and of the premisses it must needs follow that he is Immutable for Mutability is inconsistent 1. With his Perfection It is impossible that a Pure Act can have any Change for all Change doth necessarily infer Passibility and Receptibility of what it had not before and to suppose that were to conclude he were not Actus Simplicissimus Perfectissimus for all Receptibility imports Potentiam or Passibilitatem 2. It is inconsistent with his Eternity for all Changes too of necessity suppose a Succession of Duration in the thing changed it is not to every intent the same simply that it was before it had that change which doth of necessity import Succession which is inconsistent with Eternity for whatsoever is Eternal hath no Succession and consequently whatsoever is affirmed of it at one instant must necessarily be affirmed of it Eternally this cannot stand with any change for before that change that could not be affirmed of him which might be affirmed after if it should be admitted 3. It is inconsistent with his Simplicity Some things have accidental changes which yet in Essence continue the same as from ignorance to knowledge from one colour to another but such accidental changes cannot be in that which is Ens Simplicissimum because there can be nothing in him which is not his Essence 4. It is inconsistent with his Infinitude for to whatsoever any thing can be added that it had not before that cannot be Infinite because still capable of a farther accession And as this Immutability is affirmed of the First Cause in point of his Essence and Nature so in some respects it is concerning his Acts. These are of two kinds viz. the Immanent Acts such are the Acts of his understanding and Will and these are Immutable as well as his Essence for indeed they are but notionally divided from it In us our Will is one thing and our willing another but that is inconsistent with the Simplicity of the First Cause hence it is that as his Essence so his Will is immutable he wills nothing now but what he ever willed and understood from Eternity what he now knows for Eternity hath neither now nor then in it 2. The Emanant Acts those are nothing else but the Execution of that Immutable Will these are subject to mutation but without the least mutation either in the Essence or will of the First Cause 1. Not in his Essence It is true here is a new relation that was not before for when the First Being produced an Effect it is true the Relation of a Cause and an Effect is now produced which was not before and so when more Effects are produced the Relations are multiplied but Relations breed no Change at all in the subject concerning whom they are affirmed the being was the same before it put forth it self in a causation as it was before it doth of necessity import a change in the thing effected viz. a motion à non esse simpliciter or à non esse tale but not in the Cause which had an absolute being before though not actually as a Cause before 2. Not in his Will. It is true when any Effect is produced that was not before here is an execution of what was not before but the will of that to be then was from all Eternity Again when a being is either changed or annihilated that is not by a Change of the will in the First Cause but only in the term or execution of that Will for by the same indivisible and eternal act of his Will he willed this or that to be made and after to be annihilated in time the Change is in the terminus or execution of his Will not in the Will or the Immanent Act of it But how can we then conceive that there should be one Immutable Act of his Will when a thing is past How can he be said to will that which is already executed and past For which we must return to what hath been said viz. that past and to come are but the measure of Successive Motions and therefore though they are applicable to them yet they are not applicable to an Indivisible Being or Act the measures of successive motion do not fit Eternity which though it be a Duration that consists with the Successive Motion and Duration of the Creature yet it holds no proportion with it The Motion of the Heavens though 10000 times swifter than the motion of a Tortois have yet a proportion one to another because both successive and so Time measures both But the Duration of the First Cause is the Duration of an Indivisible Being and consequently holds not proportion with Succession And hence it is that it is but our gross conception that do imagine any part of Eternity past or any part to come or that Time doth divide the fore part of Eternity from the future part of Eternity It is an indivisible permanent Duration nothing past nothing future but the same fixed instant consequently the Act of the Divine will always one always present This Knowledge is too wonderful for me CHAP. II. Of the Works of God of Creation and Providence THUS far have we proceeded in those inquiries which rectified Reason suggests to us concerning the Nature of the First Cause Now we consider the Emanant Acts of his Will and Power upon things without him for from this consideration that he is the First Being it likewise follows that All things besides him must needs have their being and subsistence from him This falls into these two Conclusions 1. That all thing besides himself have their being from him 2. That all things are directed and governed unto their several Ends by him Touching the former viz. That all things besides him have their original being from him that is a necessary consequent of the admission of a First being for whatsoever is not first there was a time when it was not for otherwise it must be eternal the contrary whereof is before evidenced That then which once was not and now is and consequently had a beginning of its being could not have it from it self for nothing hath a power or activity of it self to produce any thing therefore that second being must needs
be produced by the First Being the consequences whereof are these 1. That all things except the First Cause had a beginning of their being and consequently there was no Eternal Matter out of which any thing was made 2. That all Beings had their first being from him that is the First Being This is evident by what goes before 3. That the first production of all things by the First Being is purely and solely by way of Efficiency and not by derivation of substance from himself for that is impossible his Essence is Immaterial and Indivisible 4. The manner of this Efficiency or his Causality is not any act distinct from himself but only the meâ—e act of his mere Will which is essentially the same with himself and with his Infinite Power And herein the first production of second Beings differs from that manner of causation which is ordinary in subsequent productions of things for the first production of beings was an infinite motion viz. from a simple not-being to a being and therefore was acted immediately by the Infinite Power and Will of the First Cause there being no instrument to be used or if it had been yet any instrument had been infinitely disproportionable to such a motion But in the subsequent production of most things the matter pre-existing and so the motion not being à non esse simpliciter the causation of the First Cause is by instruments and second Causes 5. That as the first production of all things was the immediate act of his will so the disposing of all things into that Order and frame wherein they now are was the immediate Act of his Will and Power and Wisdom This is evident upon a double ground viz. First because whatsoever had its being from another had its esse tale from him 2. It is not conceptible that if all the things in the World had been put together they being all irrational substances they should ever have marshalled themselves into that order they are in unless the First Being had so willed it And if it should be admitted that the Forms and Qualities of the several beings would naturally have inclined them to their several places and stations which though all things had been wrapt together would by degrees have severed and taken their places That as it is impossible to imagine would ever have been unless the substances themselves as well as their active qualities had been divided so if it were granted it were equally to be resolved into the Will of the first Being to put such Forms Qualities and Inclinations in things conducing to and effecting such an order as if that Order and Fabrick of things had been by the immediate call of every thing into its Order and Rank by the First Cause 6. That the production of Mankind especially was the immediate work of the First Being This is touched before 7. That all these Activities that are in Second Causes are put into them by the First Cause and they work in the virtue of the First Cause so that although the Effect be not the immediate production of the First Cause yet the Activity and Power that is put in the second Cause to work is originally due to the First Cause And hence it is that a more ignoble being doth produce sometimes a being of a higher nature than it self as the Earth produceth Vegetables Putrefaction Sensibles because the vigor and Activity that causeth it was at first put into the second causes by the First so that though they move uniformly omnibus rectè dispositis yet they act in virtute Primae Causae 8. Though Second Causes work naturally and uniformly for the most part where all things are equally disposed and this by the virtue of that Activity which by the will and Power of the First Cause was at first put in them yet this Activity is managed and ordered so that it neither breaks the Law of its causality or motion that was at first put into it nor yet disturbs or disorders the universal fabrick of Nature things being at first framed in that order that each should be a corrective to the other in case of exorbitancy de hoc infra 9. From hence it follows that the constant and uniform Course of Nature is not to be attributed to it self but only to the Will of the First Cause that wills it to continue in that frame though he hath ordained Means subservient to that end 10. From hence it follows that as all things in actu primo owe their being to the will of the First Cause constant and uniform Course of Nature is not to to be attributed to itself but only to the Will of the First Cause that wills it to continue in that frame though he hath ordained Means subservient to the will of the First Cause so in actu secundo viz. their continuance and subsistence is due only to that Will they were made because he willed it and they continue because he wills it And this as it is most true in respect of the whole frame of Nature which hath no adequate means of its subsistence but the Will of the First Cause so it is true likewise as in the beings so in the continued subsistence of Second Causes which though they are and are supported immediately by Second Causes Qualities and concurrences yet the Activity and Power that is in these Second Causes to produce or continue these Effects is due to the First Cause and continues in them by virtue of that Will that at first planted it in them 2. The Disposing of all things to their several Ends whether remote or near belongs to this First Cause Every Intellectual Agent works for some End or other the First Cause we have shewed to be an Intellectual Agent therefore what he works he works for some End answerable to the Work and Worker and it must of necessity be that he that is the First Cause or Efficient of all things must needs be the appointer of his own End in that Work. The End though it be last in execution is first in intention for it moves the Agent to the work or otherwise though he work not without an Event he doth it without an End. Now that which is first in Efficiency must needs be the first designer of his own End which is but the result of his Work A Second Cause though he may have an End in his Causation proportionable to the causality wherewith he is indued yet as his Efficiency is subordinate to and derived from the Efficiency of the First Cause so must his End be it may be an Ultimate End in respect of it it is but interlocutory or rather no End at all in respect of the First Cause but only a means conducing to the Execution of the End of the first Cause When a passionate Ambitious or Covetous Man drives mainly and wholly at the satisfaction of those lusts as his End and that End draws out his activity and strength to
compass them yet a wise Statesman according to the convenience or exigence of the Publick can manage and order this Ambition and the Satisfaction thereof unto a higher End which the other never so much as dream'd of As we therefore divide all Beings and Causes into First and Second so we distinguish all Ends into the Ends of the First Cause and of Second Causes Touching the End of the First Cause we say it is twofold 1. That which is the End in respect of himself This is nothing but the Satisfaction of his own Will. As we must resolve the being of all things into the Will of the First Cause in point of Efficiency so in this respect we must resolve all things into that same Will in point of Finality and this is the most adequate and Ultimate resolution of all things they are because he wills them to be For the First Cause being absolutely and infinitely Perfect and Good cannot originally be moved by any thing without him that would import a Passibility viz. to be moved and impulsed to any thing by any thing without him and an Imperfection which might be supplyed by the acquisition of that End for which he works both these are necessarily to be admitted in any case where any End extrinsecal to the Efficient it self is admitted for 1. the End hath an impulsion or action upon the efficient and 2. it necessarily supposes a vacuity or emptiness quoad hoc which shall be supplied with that End acquired be it an End of Supplement or Delight Neither of these are possibly to be admitted in the First who is an Infinite Good commensurate to the Infinite measure of his own Will. The Final Cause then of all things is He wills because He wills His Glory is a consequence of his Work in the Work not the ultimate End of his Work because nothing that he made can contribute ought to his Glory or Happiness 2. In respect of the thing produced the ordination of every particular thing to its particular End either in order to it self or to some thing else or both the Intermediate Ends of all things being different according to their several natures and the several dispensations of the Divine will. That this may be so is evident upon the consideration of that Infiniteness of Wisdom Power and Presence of the First Cause which before is considered and that it must be so is likewise evident upon the consideration before expressed viz. that the Will of the First Cause is the Cause of all beings and operations in the World Nothing can be unless he wills it to be and this will must needs be extended to every individual thing and motion in the World for as well as any might evade the determination of his will all things might There be three degrees of things Natural Contingent and Voluntary Now the Means of carrying things merely Natural to their several Ends ordinarily is that Rule and Order which he hath set in things Natural and those Propensions and Inclinations which are planted in things to the observance of that Law. Now this hath a threefold reference to the First Cause 1. Of Position or giving for it is not imaginable that this Rule was taken up by the things themselves the Law of Nature and the Frame order and Course of thing according to that Law doth most necessarily conclude a Lawgiver and although the motion of the Law or Rule of Nature is for the most part uniform yet it doth in no sort follow that therefore it moved not from a voluntary Agent But though it infinitely speaks his Wisdom that did so foresee and order all things that one uniform Law or Rule should serve without any alteration for a change of a Rule imports Imperfection in the Rule and a want of foresight in him that makes it of those emergencies that induce such an alteration Now in as much as nothing could be but it was first in the Will of the First Cause and consequently in his Knowledg all those Propensions Rules and Orders of Nature which he hath put into things are exactly subservient to those purposes and consequently to the effects produced by it 2. Of Concurrence with it all things depending upon the First Cause as well in the support as in the Original of its subsistence 3. Of Subordination to it Hence it is that extraordinarily the Ordinary Rule of Nature is intermitted for though the most exact uniform Rule unalterable in the least point may nevertheless proceed from a Free Agent because the uniformity of the Rule proceeds not from it self but because the First Cause wills it to be so and yet hath exactly fitted it to the bringing about his Ends yet because Mankind is apt to mistake sometimes there is an intermission or interruption of that Course of Nature this Subordination likewise appears by the Direction and forming of it to special purposes wherein whiles the Second Cause moves according to the Rule of Nature that is set in it yet by the Concatenation and Conjuncture of other things which happily moved naturally thither some strange effect is produced beyond the reach of that Natural Agent as when an Artificer by conjuncture of several things together makes use of the natural motion of the Lead poise to work a circular or other strange motion in a Clock or Engine Now the Law or Rule of Nature as in divers other particulars so in these it most evidently sheweth it self to be nothing else but the Course that the great Master of the World hath put in things 1. Those Propensions that are in things for their own Preservation and Protection Hence those motions of Inanimate things as it were to their several homes and stations appointed by the First Cause Multiplication of their kinds Specifical Inclinations incident to a whole kind 2. The Subserviency of one thing to the use and exigence of another wherein for the most part the more Imperfect is still subservient to the more Perfect and all to Man. 3. The Disposition of things in those places and ranks as may be most usefull and as may best prevent that disorder and confusion which contrary qualities would produce as appears in the Elements in hurtful creatures 4. The Subordination of the particular Inclinations and Dispositions of any particular to the prevention of that which is contrary to the Law of the universe 5. The admirable Concurrence of things indued with contrary qualities and destructive each to other in tâ—â—â—onstitution of mixt bodies shewing a hand that tempers and overrules them in their operations and causalities 2. Contingent Effects In reality there is nothing in the World Contingent because every thing that hath bin is or shall be is praedetermined by an Immutable Will of the First Being But we therefore call a thing Contingent because either we find no constant Rule or determination of the immediate cause to the production of the effect or an effect resulting out of the conjunction of
latter to love our Enemies The right temper of our Minds in reference to all things without us or befalling us in any Affliction and Trouble It teacheth us to improve it in discovery and repenting of the cause of our sin in adhering to God in whom there is no variableness in keeping a loose And remiss Affection to the World in Contentedness and chearful resignation of our selves to God that is Lord of his Creature and though it should not be meritoriously deserved might be justly inflicted In times of Prosperity and Comfort it teacheth us to look to the Author and take more delight in the hand that gives it than in the Blessing it self to value the measure of my Comfort more by the favour and good will of the Giver than by the extent of the Gift In the enjoyment to be Watchful that I be not insnared by it to forget the Giver to be moderate humble wise In the whole course of our Lives to look above this World to another Country and so we may enjoy the the Favour of our God and the Fruition of that Country to be at a point with all the Pleasures Profits Preferments Honours Comforts and Life of this Life to be so fixed in our Obedience to our God as not to go out of the Path he hath put us in though it be strewed with all the Scorns Miseries Torments and Deaths that Men or Hell could scatter to hinder us These and the like Precepts are given in that Word and these and the like Effects it doth by the concurrence of God's Grace work in the Heart which are as far beyond the most sublimated Documents of the most exact moral Philosopher in the World as theirs are beyond the most gross Paganism These do proclaim therefore their original from a higher Principle than humane Authority or Invention And it is observable that these are not only Principles of a high and noble extract but of a singular use in this Life If all Men were of this Constitution it would questionless reform all those Inconveniences which do happen either from one Man to another as Enquiries breach of Contracts or from Man to himself of discontent vexation and unquietness of Mind or disorder in any Condition Now if it be said That it seems strange that God who could have preserved Man in the same Integrity of Mind in which he was created and could have supplyed Man with as uniform a motion to his End by a constant Means as other Creatures by their Instincts which are fixed and constant in them should take this Circuit in restoring lost Man by such a Means it is answered That God having endued Man with Reason Understanding and Will doth rather chuse to bring about his purposes concerning him by Rational Means conform to those Faculties of Understanding and Will putting Light into the one and Regularity into the other by such means as is suitable to his Condition and Nature and not by the actual exercise of his extraordinary Power though not without the concurrence of his special Grace and Providence as in those other actions of Men in preserving the natural or civil Subsistence of Men and Societies he doth use the instrumental means of natural and politick Provisions rationally or naturally conducing to such preservation By what hath past before these things are rationally concluded 1. That there is a First Cause of all things 2. That this First Cause is Infinite Incomprehensible c. 3. That this First Cause as he was the first and only Cause of all Beings so he appoints in his Wisdom and Justice the several Ends or Perfections of all things 4. That the several particular Ends of all things are proportionable to their several Natures 5. That every thing is carried to his several End by Rules proportionable to the End and Nature of the Creature given by the great Governour of all things 6. That Man is a Creature of higher Constitution than other Creatures principally in respect of the Immortality of the Soul the Immateriality of it the Faculties of it Understanding and Will. 7. That therefore he was at first ordained by the wise God to an End proportionable to these Excellencies an immaterial immortal intelligible desirable God. 8. That there is no other Object of this Happiness but God himself 9. That the same Wisdom of God that ordained all things to their End and planted in every thing conducible Motions and Rules for that End hath likewise appointed unto Man a Rule leading him up to that End and without the observation whereof it is impossible to attain it 10. That this Rule depends meerly upon the Will of God what it should be and that in the Conformity to this Will consists Man's present Enjoyment and Hopes and Means of future Happiness 11. That as things stand with Man he is at a Fault and knows not what his End what his Rule is nor hath a Will to obey it 12. That consequently he can never attain his End till his Understanding and Will be reformed and the Guilt contracted by the violation of that Rule be taken off 13. That the Discovery Reformation and Cure can be by no other Means than by God himself 14. That this Book of the Old and New Testament are that Means which God himself hath given in his Mercy Providence and Wisdom to be the means of the discovery unto Man what his End what his Means to attain that End was how lost how to be restored and contains most effectual and rational Means conducible to it PART II. CHAP. I. Of the Existence and Attributes of God. AND now we have drawn down the great Business of Man by dark and intricate steps and windings to a clear Light which doth not only clearly and compendiously unmask and unfold these Truths which with so much difficulty of discourse and search by Reason we dimly arrive unto but divers other Truths which all the Reason and Learning of the Sons of Men could never attain unto yet such as without which all the Passages even of this Life are dark and obscure and uncomfortable We shall therefore now fall to the consideration of those Truths which are contained in that Book that are of the greatest concernment to the Sons of Men in order to their supream End and to evidence their Congruity with sound and rectified Reason 1. This Book teacheth us That there is a God which although it be deducible by natural Evidence yet this declaration in the Scripture is of singular use as well for the speedy and easie discovery of it as also for the ratifying and confirming of this Principle as we mâ—y observe even in Truths of an inferiour nature which though by the discursive operation of the Understanding they may be discovered and assented unto yet these discoveries and that consent is facilitated and strengthened when in the Writings or Dictates of others they are set forth as in the several discourses of Men in matters Natural Metaphysical
and Moral And we may observe that even in this fundamental Truth That there is a God where these and the like Instructions are wanting Men that are naturally endued with the same Faculties of Reason and Understanding with us have not or not so clearly this Principle as among Atheists and Pagans 2. This Book sheweth us clearly the Essence Nature and Attributes of God as far forth as is comprehensible by our humane Understanding Many of these are by the help of natural Reason and Discourse legible in the things that are seen so far forth as to leave our Ignorance thereof unexcusable Rom. 1.20 yet as in the former so much more in this our Reason is helped and strengthened in our speedy discovery and firmer assent thereunto as likewise appears by the many Errors of Men of the same Faculties with us even concerning these Principles Herein we learn his Vnity Deut. 6.4 The Lord our â—â—d is one Lord. His Self-sufficiency and Subsistence of himself Exod. 3.14 I am that I am His Immâ—sity â— Kings 8.27 Behold the Heaven and the Heaven of Heavens cannot contain thee His Vbiquity Deut. 4.39 The Lord he is God in Heaven above and upon Earth beneath Psal 13.9 Whither shall I go from thy Spirit or fly from thy presence Jer. 23.24 Can any hide himself that I shall not see him Do not I fill Heaven and Earth His Eternity Psal 90.2 Before the Mountains were brought forth or ever thou hadst formed the Earth and the World even from everlasting to everlasting thou art God. His Omniscience and intellectual Nature Psal 94.10 11. The Lord knoweth the thoughts of Man that they are vanity Prov. 15.11 Hell and destruction are before the Lord how much more the Hearts of the Children of Men His Omnipotence Gen. 17.1 I am the Almighty God. Psal 145.3 His Greatness is unsearchable His Wisdom Jer. 10.12 He hath established the World by his Wisdom and hath stretched out the Heavens by his Discretion Psal 147.5 His Vnderstanding is infinite His Will the only motive of all his actions Prov. 16.14 The Lord hath made all things for himself Exod. 33.19 And will be gracious to whom I will be gracious and will shew mercy to whom I will shew mercy Isa 43.25 I am he that blotted out thy transgressions for my own sake Himself the End of all de doth Prov. 16.4 The Lord hath made all things for himself Irresistibility Prov. 21.30 There is no Wisdom nor Vnderstanding nor Counsel against the Lord. Invisible Exod. 33.19 No Man can see my face and live Immutability Matth. 3.6 I am the Lord I change not Psal 102.6 Thou art the same and thy years have no end Isa 40.28 Hast thou not known hast thou not heard that the everlasting God the Lord the Creator of the ends of the Earth fainteth not neither is weary there is no searching of his Vnderstanding It is true in these and the like Expressions or Attributions unto the Divine Nature we are nevertheless to observe 1. That it is impossible for any thing below God himself fully and clearly to understand the Nature or Essence of God because he is actually Infinite and nothing besides himself hath or can have an Act of his Intellect spacious enough to comprehend what is actually Infinite Hand Arm Goings Ways wherein nevertheless the Scripture whiles it useth these Expressions to help our Understanding and excite our Affections it nevertheless provides Cautions to avoid grossness and mistakes that so it may appear that they are only helps to us not derogations to the incomprehensible Purity Perfection and Majesty of God and for that very reason not any one thing so much fenced out by it as Image-making and Worshiping 3. By this Book we are taught the manner of his Subsistence in three Persons the Father the Word and the Spirit and that these three are one The Plurality of Persons in one Essence is a Mystery that is not attainable by all the Reason in the World and is but obscurely hinted in the Old Testament Gen. 1.26 c. and therefore it seems not understood by the Jews but in the New Testament more plainly related the diversity of Persons of the Father and Son in one Essence John 14.9 John 17.5 22. The Spirit All three together Matth. 28.19 1 John 5.7 The Manner of the Subsistence in Unity of Essence and Trinity of Persons is of that transcendent and incomprehensible Nature that as it could never be discovered without an immediate revelation from God himself so being discovered it is scarce conceptible by us The Disputes concerning it farther than it is there revealed are groundless and dangerous for it is utterly impossible that the Notion of Personality or Subsistence as we take it up from these inferiour Beings can fit that which is the highest and most arcane Mystery of the infinite Being and consequently those Disputes which are built upon those disproportionable Notions are not without a necessity of erring CHAP. II. Of the Acts and Works of God and 1. Of his Eternal Counsel 4. THE next great Point that we learn in this Book is concerning the Acts or Works of God 1. His Eternal Counsel 2. The Execution of that Counsel 1. Creation 2. Providence 1. General Concerning all things 2. Special Concerning Man. 1. Concerning the Eternal Counsel of God whereby he did predetermine all things that should be from all Eternity This as it evidently appears in all the Prophecies of the Old Testament which were fulfilled in their times so by divers Affirmations even of God himself by his Spirit The Creation Prov. 8.27 When he prepared the Heavens 29. When he appointed the Foundations of the Earth Job 38.4 When I laid the Foundations of the Earth 10. and brake up for it my decreed place The Redemption of Man by Christ 1 Pet. 1.20 Who was foreordained before the Foundation of the World. Acts 2.23 Him by the determinate Counsel and foreknowledge of God ye have taken c. Election of his Church and People Rom. 9.11 The Purpose of God according to Election The Successes of Nations and Kingdoms Isa 14.26 27. This is the Purpose that is purposed upon the whole Earth c. For the Lord hath purposed and who shall disanul it Dan. 4.35 The Extorted Confession of Nebuchadnezzar The particular and voluntary motions of Men Isa 10.5 O Assyrian the Rod of mine Anger c. yet he thinketh not so Jer. 10.23 The way of Man is not in himself Prov. 20.24 Man's goings are of the Lord. Prov. 21.30 There is no Wisdom nor Counsel against the Lord. The most contingent and inconsiderable Events that are the casting of a Lot Prov. 16.33 The falling of a Sparrow Matth. 10.29 Now touching the Counsel of the Almighty we are to distinguish between the act of Counsel and the act of Knowledge the first is properly an act of his Will predetermining what shall be the latter an act of his infinite understanding which foresees what shall be