his first inhabitants In the resurrection of the dead they neither marry nor are giuen in mariage but are as the Angels of God in beauen Q. When were these things created A. In the first moment of time for as they had no succession of time for the receiuing of their essentiall parts so God tooke the very first beginning for their creation The succession of time being left to other creatures of a cleane contrary nature Angels are not simply eternall because they haue a beginning yet they are immortall because nature can never sever their parts or divide them asunder Gen. 1.1 In the beginning he made the heauen c. Perfect for forme and that it might not be voyd like the earth filled it with most excellent inhabitants Q. What are the things so made A. The third heaven and the Angels Colos 1.16 Heaven and all things therein as thrones dominions principalities powers c. were created of the Father by his Sonne Angels no sooner opened the eyes of their reason then they saw themselues in skie and highest sphere of happinesse Q. What is the creation of the third heaven A. Whereby it was made perfect immediately of nothing to be a most excellent place replenished with all pleasures that belong to eternall happinesse where his Maiestie is seene face to face and therefore aboue all other places is called the Habitacle of holinesse 2 Chron. 30.27.1 King 8.30 Deut. 26.15 Gods house full of excellent Mansions Ioh. 14.2 Abrahams bosome Luk. 16.22 The third and highest heaven 2. Cor. 12.2 Psal 113.5 The habitation of Iehovah where are fulnesse of ioy and pleasures for euermore Psal 16.11 and 33.14 This onely hath the immoueable foundation Heb. 11.10 And is as folide as stone but cleare as Cristall Rev. 21.11 Iob sayes it is strong and firme as being stretched and spread out to the vtmost extension and as transparent in brightnesse as a molten looking glasse Iob 37.18 This onely is to be called Firmament as not penetrable by any creature whereas the other two heavens vnder it are to be passed through by the grossest bodies This heaven is without all pores and cannot possibly extend or contract it selfe into a larger or straiter compasse it opens to the very Angels Gen. 28.12 Ioh. 1.51 who though they be able to penetrate all things vnder it yet are they no more able to enter that body then they are to passe into one anothers natures Hence it comes to passe that the third heaven giues way to Angels the soules and bodies of men to enter by miracle God making way by his power where nature yeelds no passage This heaven is more firme and solide then the earth more bright and glorious then the Sunne in his strength c. Q. What is the Creation of the Angels A. Whereby he created them at once and together in the third heaven immediately of nothing with the greatest perfections of nature to the end they might praise him together and become his ministring Spirits and Messengers as he should haue occasion to send them Heb. 1.7 He made them for perfection of nature Spirits and for office his most immediate Ministers and for execution more ready then any flame of fire ver 14. Yea and so prompt to minister to the heires of saluation that they are all ready to be commanded Iob 38.7 They are called morning Starres by reason of their admirable brightnesse of nature such as the eye of flesh cannot behold Colos 1.16 Q. With what properties hath he enriched them A. With the greatest perspicuitie of reason and acutenesse of wit libertie of will strength and speed of motion that is possible or incident to created nature Mat. 18.10 They are sayd alwayes to behold the face of God so cleare vnderstandings that they quickly perceiue what God would haue done yet of some things are they ignorant Mar 13.32 And whatsoever they know is by reflection either of Gods face vpon the glasse of their mindes or the beames of it as they shine in the creatures the one is by immediate revelation the other by inquisition and discourse Eph. 3.10 1. Pet. 1.12 It is true that Angels see both the face of God and the face of things and then the face of themselues and hence it is that they know nothing in themselues but either God reveales it or themselues doe finde it in the creatures and by meanes hereof they learne much in beholding God and his workes and hauing so neere a presence with his Maiesty must needs out-strip others that are further off I meane in respect of divine Revelation As for freedome of will it was most excellent by nature and is now growne better by grace and hath confirmed them for ever in glory as for strength and a gilitie of motion read these Texts Gen. 32.2 2 Sam. 24.16 2 King 19.35 Act. 1.10 and 5.19 and 12.7.8.9.10 Q. What are their offices A. To celebrate the praises of God and to execute his commands Dan. 7.10 Thousand thousands ministred vnto him and ten thousand thousands stood before him Luk. 1.19 I am Gabriel that stand in the presence of God and am sent to speake vnto thee c. Psal 103.20 and 148. 2. Ready are the Angels both in their attendance vpon God and performance of his will to his creatures Psal 91.11 Isa 6.3 Rev. 7.11.12 They are as a gard to the Church Q. Where is their speciall abode A. In the third heauen Math. 18 10. Their Angels in heaven Mar. 12.25 When wee arisefrom the dead wee shall be as the Angels in heaven Psal 68.17 The Chariots of the Lord are twentie thousand thousand Angels and the Lord is among them as in the Sanctuary of Sinai They are the proper inhabitants of heaven and there is of them an innumerable company Heb. 12.22 Yet their number is not infinite though to vs it be indefinite Q. Are there any degrees of Angels A. Yes but to determine what and how many is without warrant from Gods word for ought I can finde Q. Doth not Scripture favour their opinion that make nine severall orders of Angels A. Col. 1.16 Ephe. â— 21. and 3.10 S. Paul here giueth distinct titles to the inhabitants of heauenly places But whether hereby are signified distinct orders offices or gifts it doth not appeare And whenas it is supposed that those nine orders are set downe by a disciple of S. Paul it is well proued that the alledged Dionysius is of a far newer stamp and baser mettall Nor can I see how it can agree with Scripture that the Seraphim Cherubim and thâ—ones haue never any other employment then immediate attending vpon the presence of God whereas Heb. 1.14 the Angels are said to be all ministring Spirits for the good of the elect Isa 6.6 CHAPTER XIII Of the first matter and foure Elements Question HItherto of things immediately perfected what is the creation of those things that were perfected by degrees An. It is whereby he made them of a
6.8 Ioh. 8.48 Math. 1â— 25 Let the Moone shine never so bright yet sonne Cur or other shall be found to barke against it but it is princely to doe well and heare ill the spirit of glory rests vpon such 1 Pet. 4.14 Iob speakes of a whole volume of reproches which he will take vpon his shoulder and bind as a crowne to his head Iob 31.35.36 It is honour enough to be graced for well-doing and Dauid may find comfort as well in the scoffes and scornes of his irreligious wife as the songs and praises of the religions maydens 2 Sam. 6.22 Doe worthily and wee cannot misse of fame Ruth 4.11 Ioh. 12.26 Rom. 2.7 And if a good name be to be chosen aboue great riches Prov. 22.1 who will not affect vertue for the glory of heauen Q. What are the degrees thereof A. The first is in assurance of our election and the loue of God never to be violated or broken off againe and that is by our effectuall vocation iustification and sanctification then for the time of this life the vndoubted perswasion of faith which makes those things extant or present that are hoped for and giues vs vndoubted evidence of those things which are not seene Heb. 11.1 And hereupon a certaine and infallible hope and expectation of the fruition of those good things which are prepared for Gods elect such indeed as the eye hath not seene nor so much as the eare heard nor that which is most entred into the heart and thought of man Lastly the fruition it selfe of glory and life everlasting First in the soule and that in the very instant of death it being translated from earth to heauen by the ministery of Angels Secondly in the body together with the soule in the day of the resurrection and last iudgement when the good shall be separated from the wicked to the right hand of Christ to heare come ye blessed c. and the wicked to the left to heare goe ye cursed c. In this life the godly haue a tast of the life to come and shall haue it in a greater measure so soone as the soule is separated from the body for then it is with the Saints departed and is for the modell and measure as it shall be with the whole man inioying the presence of Angels holy Patriarkes Prophets Apostles c. Neyther must we thinke that they that dyed before Christs comming in the flesh were depriued of this glory for Christ is hath beene and shall be yesterday and to day and the same for ever And then at the vniversall resurrection body and soule being conioyned together againe wee shall receiue a further augmentation of glory Psal 16.11 and 17.15 and 21.6 Ioh. 5.25 and 6.47 and 13.3 and 17.3 Phil. 1.23 Rev. 21.4 Heb. 4.9 The body at that day shall be either gloriously raised againe or in a moment changed into glory then shall euery thing imperfect in it be made perfect and it selfe immortall 1 Cor. 15.54 Children shall be men and men shall be the mirrours of glory and then shall be taken vp to meete their Lord and judge and with him shall iudge the world then afterwards in the sight of the damned shall ascend with their Sauiour into heauen and there shall be presented to his Father and by him placed in those mansions of glory which are prepared for them where they shall serue the Lord continually without any let enioying his presence for evermore at whose right hand they shall finde fulnesse of ioy 1 Ioh. 3.2 2 Cor. 3.18 Rev. 7.14.15.16.17 and 21.3.4 In vision fruition and perfection of holinesse Math. 22.30 How should this make vs to conquer our impatience and to swallow downe the miseries of this life O blinder then Beetles the Marchant refuseth no adventure for hope of gaine the hunter shrinketh at no weather for loue of game the Souldier declineth no danger for desire either of glory or spoyle and shall we frame to our selues either an ease in not vnderstanding or an idlenesse in not vsing those things which will be a meanes to vs not onely to avoyd intollerable and endlesse paines but to attaine both immeasurable and immortall glory pleasure and gaine Let vs summon the sobrietie of our senses before our owne judgement and that which saying cannot let feeling perswade Doe we not know what these tearmes doe import death iudgement hell or whom they doe concerne or how neere they are vnto our neckes Will wee like miscreants thinke hell is not so hot nor sinne so heavy nor the Devill so blacke nor God so vnmercifull as the Preachers say Doe we take these things for the fables of Poets and not for the oracles of Gods owne mouth Remember that prospect on thy death bed which in this life by reason of the interposition of pleasures or miseries could not so well be seene If thou be good thou mayest looke vpward and see heauen open with Steven and the glorious Angels attending as ready to carry vp thy soule If wicked then must thou looke downeward and see three terrible spectacles death iudgement and hell one beyond another and all to be passed through by thy soule and the very Devils attend to lay fast hold of it to carry it to torment In this life thou wast content with a condition common with beasts and therefore in the other art thou onely fitted for Devils Art thou not O wretched man euery houre in danger and wilt thou not be in doubt to step into them Remember the wicked are sayd to turne into hell and their merry dance to haue a miserable downfall What must thou be intreated like a mad-man to be good to thy selfe Hadst thou rather feele then feare these torments Rather endure them then for a short time thinke of them Where then is thy iudgement become Where are thy right wits or where at least is thy selfe-loue Canst thou pry after profit for the world and bee carefull to avoyd both losse and harme and yet never thinke what may hurt thy foule and loose thee heaven Oh the coldnesse of care that will not provide how to prevent these miseries Wee thinke heauen stands by our bed sides and Lord haue mercy vpon vs will bring vs thither when indeed hell stands neerer is readier for entrance Heauen is compared to a hill hell to a hole hee that climbes vpward must sweat and blow he that will tumble downeward shall at ease fall into the pit Oh then let vs neither refuse the hardnesse nor the hazards of the way but as Ionathan and his Armour-bearer passed betwixt two rockes one Bozez the other Seneh that is foule and thorny so wee must make shift here below to climbe on our hands and knees and when we are come vp wee shall see our victory and triumph Let vs with the holy and happy Apostles leaue all both pleasures and advantages to follow Christ and by a foreible entry by a maine and manly breach through all difficulties to
to the fruits qualitie to the seeds temper to the seasons God therefore that can doe all is the best husbandman Man therefore that hath expired his first life must haue God to inspire him againe or else hee cannot liue And this will appeare in the very name wee giue our rule Religion is to tie againe Our loue to God like the new cords of Sampson was quickly snapt asunder God therfore that he might bind vs to himselfe by a stronger cord hath chosen the grace of faith to revnite vs againe to himselfe And so Religion hath his notation from the first part of our rule which is faith in God Or else may it take his denomination from the second part which is obedience towards God The law that was to be read by creation was obliterated and in a manner scraped our by corruption but now againe by religion is written in our hearts Ier. 31.33 and so is to be read againe Life consists in vnion and action now by faith wee haue the one and by the law we performe the other The rule of life is called Diuinitie in regard of God the end of it Theologie in regard of the subiect matter 1. Pet. 4.11 logia Theou words of God but of all names this comes neerest the forme of our Art which signifies either our tying againe to God or reading againe the things of God This bond is the surest Isa 54.10 Ier. 32.40 And this booke is the plainest Deut. 30.14 Rom. 10.8 For as faith binds vs to God so it giues and gaines such power from him as wee may walke acceptably before him Luke 1.74 And here we see how pittifull and plentiful a God we haue in raising of vs from corruption to greater perfection then ever we enioyed by creation This second bond is invincible for so it becomes the Almightie to proceed in his workes He that hath shewed man what he can doe for himselfe shall now see what God can doe for him And God were not faithfull if there were either finall or fatall Apostasie from a iustifying faith It is folly to imagine that God should goe from one imperfection to another Loue was for try-all faith is for trust God hath tried the weaknesse and wickednesse of our loue It is now for vs to trust him vpon the faith of our saluation Water cannot suddenly be cleared but with leisure and by degrees and some time must necessarily be required to beare and beate backe those abuses wherunto we haue a long time beene envred Time and industry will eate euen thorow Marbles Giue God credence and he will in his due time giue thee riddance of all the rubbish of thy sinnes But to this our owne safety our owne sedulitie is required for as it is in vaine Psal 127.1 for men to watch except God keepe the citie so will it be in vaine for God to keepe except wee watch The husbandman must not burne his Plough or the Marchant neglect his Trade because God hath said I will not forsake thee Father keepe them in thy name Ioh. 17.11 doth not intimate that wee should be carelesse to keepe our selues Indeed till the Lord inspire wee but lamely and blindly re-aspire to any good We liue groaping as the Sodomites after lifes doore and hauing wearied our selues goe away wanting the thing we both wished and waited for Take away the Sunne from the world and the soule from the body and earth becomes earth as it was at the first Gen. 1.2 So sever God from the soule and what is man but a dead carrion All the elements and elementaries lighten and darken coole and warme die and reviue as the Sunne presents or absents it selfe from them so wee liue or die feele or faint as the Sunne of righteousnesse parts or revnites himselfe vnto vs. Whereby we are taught that primarily and principally we liue by God as the soule of our soules and secondarily by faith as the Spirits The bond of soule and body here is that heat or heauenly breath that knitts God and man together in an indivisible and insoluble knott If the Lyons Dan. 6.16 ravenous beasts by nature and made keene with hunger adore the flesh of a faithfull man shall any worldly thing change his heart alter his affection or Gods to him Rom. 8. the earth shall sooner shake the pillars of the world tremble the countenance of heauen apale the Sunne loose his light the Moone her beautie the Starres their glory c. then a man knit to God by Religion be once seperated from him againe The fire hath proclaimed it selfe vnable so much as to singe an haire of the head of the godly Dan. 3.27 Thus then you see how Religion may put vs in minde of the wonderfull mercy of God Now heare how it remembers vs of our wofull misery we are found of God as rotten roots without any life or vertue as barren ground bringing forth no fruit but sinne shame and damnation As a dead body or decaying bough cut off from the tree perishing and withering to nothing yea wee are so much more miserable by how much wee were once more excellent and eminent The more vnnaturall any qualitie is the more extreame will it be a cold win de from the South is intollerable and the purest wine becomes the sharpest vineger The few sparkes of good that lie couered vnder heapes of cold ashes are no wayes able t kindle the fire of a godly life no not so much as to giue a glimmering light to lead to heauen The wisest Philosophers never so much as ghessed at this Art the doctrine of it never came within the fadome of their reason If they few any thing it was a farre off even as heauen it selfe vpon which they looked with desire and admiration knowing not the right way thither Natures skill is something in the end nothing in the meanes It hath taught without controlement that there is a blessednesse for man to seeke after but what or where was remoued from their Academie assuring vs that not Athens but Ierusalem must reach vs this lesson The wisest Ethnick doth but as S. Peter speaketh Mnoopazein see glimmeringly and vncertainly in this Theame 2. Pet. 1.9 And like Zebul in holy Story either take men for mountaines or mountaines for men Iudg. 9.36 and for inconstancy like Absolon and the Elders of Israel come off and on in their opinions and alwayes beleeues the worst Sometimes the counsell of Achitophell is approued and then presently the aduice of Hushai the Archite is a great deale better 2. Sam. 17.4.14 The Barbarians almost with one breath curse and blesse the Apostle Act. 28.6 Shall we therefore praise nature or trust it in this No wee prayse it not With what presumption hath it vndertaken to write bookes of the soules tranquilitie but that must needs be performed with much imperfection which is practised without a rule Sundry capricious fancies and fables are handsomly framed glued together by morall Philosophie
the beleife of that which hath beene spoken A. I beleeue in God who is one essence most simple pure and absolute and being essentially indivisible is personally distinguished into the Father Sonne and holy Ghost and is therefore called Vnitie in Trinitie and Trinitie in Vnitie or Vnitrinitie and Trinunitie How to conceiue of this in our prayers and meditations is both the deepest point of all Christianitie and the most necessary so deepe that if wee wade into it wee may easily drowne never finde the bottome so necessary that without it our selues our seruices are prophane irreligious wee are all borne Idolaters naturally prone to fashion God to some forme of our owne Away then with all wicked thoughts and grosse devotions and with Iacob bury all strange gods vnder the oake of Shechem ere we offer to set vp Gods Altar at Bethel without all mentall reservations conceiue of our God purely simply spiritually as of an absolute being without forme without matter without composition yea an infinite without all limits of thoughts Thinke of him as not to be thought of as one whose wisedome is his iustice whose iustice is his power whose power is his mercy and all himselfe Good without qualitie great without quantitie everlasting without time present euery where without place containing all things without extent If this shall giue our devotions any light it is well the least glimpse of this knowledge is worth all the full gleames of humane and earthly skill After this weake direction let vs still study to conceiue aright that we may pray aright and still pray that we may conceiue and meditate more and more that we may doe both And the father sonne and holy Ghost direct vs inable vs that wee may doe all Amen CHAPTER XI Of the workes of Iehovah-Elohim in generall Question HItherto we haue heard of Gods sufficiencie what is his efficiencie Answere That whereby he worketh all things and all in all things 1. Cor. 12.6 It is the same God that worketh all in all Rom. 11.36 Of him for him and through him are all things Deut. 34.4 Act. 14.17 Q. What is here generally to be considered of vs A. Something concerning the essence and something the subsistence Gen. Chap. 1. to the end the word Elohim is vsed aboue 30. times and no other word for God Chap. 2. is vsed Elohim alone to verse 4. and from thence to the end Iehovah Elohim constantly a course I take it not to be paralleled or exemplified in any other portion of Scripture and the reason is good for as long as the workes were in creating the persons obserued each their distinct manner of working and so the holy Ghost vseth a phrase to expresse it as likewise after the worke was done and a seventh day sanctified for rest all the three persons reioyced in the workes of their hands From the 4. verse of Chap. 2. to the end the whole worke being done and repeated againe for the better observation of it and most especially of the true cause Iehovah-Elohim are ever coupled together that we might take notice that creation did manifest one God three persons one God most plainely three persons more obscurely yet not so darkely but if Adam had stood he might haue gathered the same by GODS workemanship both in himselfe and the creatures and that wee that are fallen being not able to read any such matter in the great Booke of the world might obserue it by the little Booke of his word which drawes the Vniverse into two Chapters as into a small map giuing much good counsell in a narrow roome teaching that briefely which Phylosophers haue scarce touched in great Volumes Q. What then concerning the essence A. Has omnipotencie which in nature is before all efficiency yet because we see first by resolution of Gods works which is to goe from the effects to the cause we see Gods omnipotencie by his efficiencie And therefore in the Creed wee beleeue in the Almightie as the maker of heauen and earth From efficiencie and omnipotencie appeares God decree by that his counsell and thence his will or good-pleasure Now his Good-pleasure is the first counsell next and from the one as the cause the other as his manner of working proceeds his decree which is executed by his omnipotencie and efficiencie Eph. 1.11 Will by counsell purposeth or decreeth by omnipotencie to worke all things as he hath set them downe in himselfe Iob 9.4 and 12.13 Prov. 8.14 Where wee read how Gods almightie power is ordered by wisedome Ier. 10.12 He hath made the earth by his power he hath established the world by his wisedome and hath stretched out the heauens by his discretion Ier. 51.15 Q. What is Gods omnipotencie A. Whereby he is able to effect all that he doth yea and whatsoeuer he doth not which is absolutely possible Mat. 19.26 With God all things are possible Math. 3.9 Of very stones to raise vp children to Abraham Phil. 3.21 He is able to subdue all things vnto himselfe Psal 135.6 Whatsoeuer the Lord pleased that did hee both in heauen and in earth in the Seas and all deepe places Mal. 2.15 Did not he make one and yet had he the residue of the spirit to wit to haue created Adam more wiues And here may well appeare the names El and Helion Deut. 9.10.17 Psal 9.2 Dan. 4.17 Christ in the old Testament and also in the new is called The Almightie Isa 9.6 Rev. 1.8 And so the Spirit is called the power of the Highest Luk. 1.35 Q. Why say you absolutely possible is there any thing impossible to God A. Yes All such things as contradict either his owne essence or the nature of things As God cannot lie because he is truth it selfe neither can hee make a body to be in two places at once as the body of Christ to be in heauen and vpon a Popish Altar at once For that implies a contradiction and therefore a lie whereof the Papists and not God are Authors Rom. 3.4 Let God be true and euery man a liar Act. 3.21 Heauen is said to receiue the body of Christ now if it be wholly circumscribed for length breadth and thicknesse in the third heauen it cannot at the same time be circumscribed within the limits of the earth for that which is finite in one place cannot be infinite in two It is onely Gods propertie to be in two places at once neither included nor excluded and therefore if the body of Christ were in heauen and earth at the same instant of time neither included nor excluded it were no more a bodie but a God if they say the omnipotency of God may extend the dimensions of Christs body that it may at the same time fill heauen and earth then is it not in two places at once but in one by continuation if the dimensions of Christs body answere the dimensions of the place it shall be the greatest monster that ever the world dreamed of no not
Mahomet himselfe did dreame hee saw God in a vision so bigge as the Papists haue made Christ Let them neuer flee to Gods omnipotencie to maintaine their I doll vpon the Altar for it contradicts the very nature of a created bodie to be in two or many places at once or extended further then the nature of the creature will beare if Christ had in his body all the 4 elements wholly it could not be extended to fill the third heauen and the earth at once for they are all formally extended to their perfection by God and can fill no greater a place then is vnder the highest heauen Christ therefore hauing but a little part of all these in his body it were beyond a miracle to extend that little further then the whole Againe Christ hauing a glorified body it must not loose proportion now the extension of any one member more then is fit makes a deformitie Theresore the bodie of Christ loosing none of the perfections of nature and receiuing greater perfections of glory must be contained in the third heaven in such a length breadth and thicknesse as is fit for a body So that it neither stands with the power or the wisedome of God to worke such a miracle as the Papists obtrude vpon the world Q. But how can we attribute power to God who is pure act A. It cannot be giuen to God in respect of himselfe but onely of the creatures which may feele his worke which they never felt before The fire alwayes burneth in it selfe yet in regard of this or that combustible matter it is in power to burne that is the matter is in power to feele the act of the fire So God ever acteth or worketh in himselfe Ioh. 5.17 But the creature doth not ever feele it Psal 139.16 All things are said to be done of God long before the creature feeles his worke Hence creation as an action is eternall as a passion in time Gen. 1.1 In the beginning God created the heauen and the earth In regard of heauen and earth creation hath a beginning but in regard of God it hath none Time is the companion of creatures not of the Creator Q. What further appeareth from his omnipotencie and efficiencie together A. His decree which is a definitiue sentence concerning the effecting of all things by his mightie power according to the counsell of his will Whatsoeuer God doth in his efficiency and can doe by his omnipotencie that he decreeth I doe not simply say what he can doe he decreeth for the decree is onely of things to be done his omnipotencie of things to be done or not to be done but thus I reason What he doth that he can doe and what he can doe and doth that he decreeth to be done Ephe. 1.11 According to the purpose of him that worketh all things after the counsell of his will Efficiencie and omnipotencie manifest the decree but it is before them both and a cause of them So that there is nothing either in creation or providence whereof the decree of God is not some wayes a cause yet must we not so much stand poring vpon the decree of God as runne presently to that place in Gods providence which will cleare manifest vnto vs that Gods decree is without all fault The decree of Adams fall went before that part of Gods providence which did gouerne his fall and as providence workes it so God decreed to haue it wrought Q. What attributes appeare by the manifestation of his decree A. Constancie truth and fidelitie for the decree must bee most constant true and faithfull Isa 14.24 As I haue purposed it shall come to passe and what I haue consulted shall stand Vers 27. The Lord hath determined who shall disanull it his hand is stretched out and who shall turne it away Rom. 9.19 Q. What is his constancie in decreeing A. Whereby his decree remaineth constant and vnchangeable Mal. 3.6 I am the Lord which change not and yee sonnes of Iacob are not consumed Isa 46.10 My counsell shall stand and I will doe all my pleasure Rom. 11.29 Heb. 6.17.18 Q. What is his truth A. Whereby he deliuereth nothing but that which he decreeth Truth is properly to pronounce as the thing is but the thing is ever as God pronounceth it to be You stand before me therefore I see you is a good consequence with man but the cleane contrary is true with God God seeth you therefore you stand there For truth is in God before it be in the things and in the things before it can be in me The truth therefore of Gods definitiue sentence is before the existence of any creature or action It is not true that the prescience of God follows the thing done or to be done for then the truth of a thing should be before God decreed it to be As for example God decreed this truth that Adam should fall this thing followes the foreknowledge of God in decreeing it to be so that it followes more directly thus God foresaw that Adam would fall therefore hee fell then on the contrary Adam fell therefore God foresaw it If truth should not more immediately followe the will and counsell of God then the nature of things then should decreed truths be mutable and some-times false but comming immediately from God they are ever delivered as he decreeth them Num. 23.19 Ier. 10.10 Deut. 32.4 Psal 145.17 Dan. 4.34 Rom. 3.4 Tit. 1.2 All which places free God from all possibilitie of lying and make him the Author of all truth Q. What is his fidelitie A. Whereby he effecteth most faithfully whatsoeuer hee hath decreed 1. Ioh. 1.9 He is faithfull and iust to forgiue vs our sinnes Confession is no cause of the remission of sinnes as being after it in nature Yet God hath so decreed to linke things together that he will faithfully as though iustice required it performe remission of sinne to true confession 2. Tim. 2.13 He abideth faithfull and cannot deny himselfe Q. What appeareth by his decree beside these three Attributes A. His counsell for no decree is made without counsell and when Divines say that Gods decree is his eternall counsell they speake improperly for it is a thing wrought by counsell and as the effect shewes the cause so doth the decree of God his counsell For now we goe backward way to bring our selues to the highest cause of all things in which we are to rest without any further inquiry Ephes 1.11 Gods purpose for the effecting of any thing is framed according to the counsell of his will Q. What is his counsell A. It is his deliberation as it were for the best effecting of euery thing that seemeth good in his wisedome and will Act. 4.24 Christ died by the determinate counsell foreknowledge of God but that is the same with the decree for counsell more properly determines then is determined and therefore the new Translation speakes more aptly to doe whatsoeuer thy hand and thy counsell
made a law to haue them purified before he would haue them vsed Num. 31.22.23 c. Hence it is abominable of these things to make Idoll gods Ezek. 16.17 Ioel. 3.5 Q. What are the elementaries with life A. Whereby they were created of a body and soule for life is nothing but the act of the soule vpon the body and the soule saue onely the reasonable is compounded of the foure elements and is nothing but the Spirits of them or that which is most formall and actiue in them Hence fire and ayre are most predominant in these spirits for as by extraction we haue the spirits of things taken from the masse and body by resolution of the composition so in the composition those spirits were as the soule of that liuing thing Wine is pressed from the grape which is the fruit of a vegetable plant and because it carries away with it the more formall elements and leaues the grosser and more materiall behind wee say it is generous and full of Spirits yea and out of this againe by Art are taken the Spirits of wine which are very liuely and of a quickning nature In all plants Ayre is most formall and therefore the vegetatiue life consists most in moysture and the spirit of it but in the Sensatiue and Motiue life fire and the spirit thereof is most predominant These Spirits which are the soules of Plants and Beasts are but the band or tye of the reasonable soule and body hence death in man is nothing but the extinguishing or consuming of these Spirits for as this claspe vnlooseth or knot vntieth so body and soule separate asunder Agues they consume and backe these Spirits within our bodies and so consequently kill vs colds and watery distempers doe not so much wast as weary and tyre them and at last extinguish them as a brand in a puddle of water Gen. 1.20.21.24.28 c. we read of life and Gen. 7.22 wee heare how God extinguished the same againe Q. What are the kinds A. Either such as liue a single life or a compound life Some creatures haue their Spirits or Soules from some one element formally others from more As for example all Plants liue most by the Spirit and moysture of the ayre Starres of the fire men and beasts by both They grow by the one haue sense and motion by the other Q. What is this single life A. Whereby he made some creatures to line by the formall and act itâ—e Spirits of some one element Q. What are their kinds A. Plants and lights the one with a growing and springing life the other with a stirring or mouing life Gen. 1.11 with 14. The first being more imperfect as ayre is lesse formall then fire is first handled Q. What is the Creation of the Plants A. Whereby the earth brought them forth with aspringing life onely Gen. 1.11.12.13 They were compounded of the foure elements but the earth doth predominate or beare rule in the body as ayre doth in the Soule and euery thing is placed in that element which beares greatest sway in the body or materiall substance of it Q. How were they created A. According to their kinds yeelding seed both the lesser and greater the lesser as grasse herbes flowers shrubbes the greater fruitfull trees and the rest without fruit All which the earth brought forth by the commandement of God and as it is the mother and breeder of them so is it the Nurse and foster-mother of them ever after Gen. 1.14 The act of the soule in plants is vegitation and they haue as it were a mouth to draw nourishment and prepare it for the stomacke and a kind of liuer and heart for concoction Now this facultie to nourish hath foure companions to waite on it First Attraction the Spirits drawing a portion to euery part Secondly Retention whereby the part keepes and holds what it hath gotten Thirdly Concoction to digest and convert what it hath gotten into it selfe Fourthly Expulsion whereby it reiecteth and electeth whatsoeuer is superfluous Now the seed is an excrement of the last concoction and therefore is from the assimulation of the nourishment which makes it like euery part Hence from simular parts it begets simular parts and out of so little a part being full of Spirits are begotten all other creatures In seed and food consists all vegitable life and a hurt in either is dangerous and often deadly From nutrition proceed augmentation and generation the one for extension of the same thing the other for preservation of it in others Extention is by heat hence females are lesse then males because their heat is lesse though often they haue more moysture Generation is by seed which receiues from plants and all other things the soule and substance of euery part Hence is it able to giue the kind that yeelds it And therefore the Lord sayes euery Plant yeelding seed after his kind Gen. 1.12 Teaching vs thereby that the seed vertually and potentially answeres the creature in euery part and member of it Q. When were these made A. The same day wherein the waters and earth were created Gen. 1.13 And so by succession of an evening and morning was there a third day or 24. houres In creation of the elements God began in the top of the matter but in the elementaries he began in the bottome first creating the Mineralls and then the Plants For God is a God of order and so passeth on in his worke from imperfection to perfection I meane where there is a succession of parts otherwise God begins with the best first For the Lord did not in the vniverse as men doe in building rake first in the earth to lay the foundation and adde the roofe last but he first laid on the roofe and last of all came to the foundation First heaven then fire next ayre and last of all water and earth Yet being the God of Art followed an exact methode in all for being come to the earth hee first makes things spring then moue after spring moue and walke by sense Lastly as an Epitome of all the rest he comes to man which growes moues walkes and aboue all the rest liues by reason Q. What is the Creation of the lights A. Whereby he made them in the element of fire with a motiue life to runne round carrying the same side still forward that they may bring light vpon the earth and separate betweene day and night and be for fignes and seasons dayes and yeeres Gen. 1.14.15 Iob 38.31.32.33 Psal 8.2.4 Psal 19.2.3.4.5.6.7 and 136.7.8.9 Ier. 31.35 Amos. 5.8 c. False and fabulous Phylosophie makes this doctrine a wonder and they that bring Moses to Aristotle laugh at this lesson Starres to liue is against reason for they are not nourished neither doe they increase or generate c. I may reply againe vpon Divines from Moses by a probable argument they were created after liuing things therefore they haue life c. Aristotles obiection is easily answered
be crept into clouts which are the ensignes of shame Our finenesse is our filthinesse and our neatnesse our nastinesse if we grow proud of what should humble vs. Againe such a maiesty was in man that the very bruit beasts should haue reverēced it which now being covered they contemne and dispise Onely some reliques of it remaine to testifie what was once in man the very Lyons will winke to looke man in the face and the Crocodile with a kind of remorse will wash the face of man with his teares whom he hath apprehended And now we cover not our faces and hands because they are as yet the greatest seats of mans maiestie Furthermore for comelinesse what deformities are in the fairest Absolons ill qualities shewed his temper was not absolute In beautiful faces all hold not proportion and it were no sinfull mixture if there were an absolute symetrie of all parts And for sanitie it is well seene by the infinite diseases of the body what a dyscrasie is in the whole A horse hath not so many infirmities as a man Aristotle thought it came from the worke of nature being more curious in man then any other creature Hence an error more dangerous and by consent of parts inlarged but Aristotle was a pegge too low seeing the whole distemper came from sinne c. Q. What else A. Subiection to the miseries which come by the losse of externall good things as first of such things wherewith the life of man was honoured as the losse of friendship honour rule over the creatures eiection or casting out of paradise with an interdiction or forbidding of vs to enter by the Cherubius Secondly of things necessary for the maintenance of this life as of food which though he laboured vntill he sweat againe yet should the earth bring forth briers thorns thistles Also of raiment and clothing without which he should suffer extreame cold nakednes And lastly in all his possessions and goods continuall calamitie and losse Gen. 3.17.18.19.23.24 Deut. 28.29.30 c. Sorrow for losse of friends disgrace in the creatures turning out of Paradise like some base borne brood vnworthy of such a princely palace if he might haue left it like a tenant or sold it like an owner it had bin some credit vnto him but to be cast out for a wrangler haue the good Angels turne against him which were created as his guard must needs much perplex his mind could be no les then foerūners of his end Add to this his food with famine faintnes his corne with cockle his sweat to drinesse of body drines of graine the very earth being now become a mother of weedes and step mother of wheate his cloathing eyther clogging nature in keeping it too hot or over-little leauing it to the annoyance of the ayre and to starue as well with cleanlinesse of apparell as cleanenesse of teeth and lastly euery calling subiect to calamitie and goods least good when most need and we cannot but conclude that all these together were great hastners of his death but aboue all seeing now in stead of a blessing Gods curse was carried withall and could be no lesse then a devouring canker or wartwort in all his actions and possessions Sinne lockes vp a theefe in our counting-house which will carry away all and if we looke not vnto it the sooner our soules with it Q. What is the perfection and end thereof A. The going out of the Spirits whereby the Soule departeth from the body and the body afterwards is returned and resolved into the earth and other elements whence it was taken Gen. 3.19 Eccl. 12.7 Obserue that neither soule nor body die but onely the Spirits that hold them together they fall asunder by the extinction consumption or congelation of the Spirits that runne along in the bloud c. Here then is nothing but improvidence that addes terror vnto this death Let vs but thinke of it and wee shall not feare it Doe wee not see that even Beares and Tigres seeme not terrible to those that liue with them how may wee see their keepers sport with them when the beholders dare scarce trust their chaine Let vs then be acquainted with this death and we shall be the better able to looke vpon his grimme countenance I am ashamed of this weake resolution that we should extoll death in his absence and be so fearefull in his presence Often in our speculations haue wee freely discoursed of such a friend and now that hee is come to our beds side and hath drawne the Curtaines and takes vs by the hand and offers vs his service wee shrinke inward and by the palenesse of our faces and wildnesse of our eyes wee bewray an amazement at the presence of such a guest Doe we not see that there is no helpe to heale vs but by pulling all asunder Lord teach me while I liue to die vnto sinne and liue vnto righteousnesse that so when I shall die vnto nature I may liue vnto glory Our sinne hath made it bitter and thy mercy hath made it better then life Good Physitians when they apply their Leeches scoure them with salt and nettles and when their corrupt bloud is voyded imploy them to the health of their Patients This Esau in stead of frownes shall meet vs with kisses and although wee receiue a blow from his rough hand yet the very stripe and stroke shall be healing I will therefore never grieue to tread in the steps of my Sauiour to glory I know my last enemy by his goodnesse shall be my first friend in my passage to another world Q. What is the second death A. The subiection of man to the miseries of the world to come Rom. 2.5 An heaping of wrath against the day of wrath The little sparke of immortality and beame of Gods eternity through sinne of an inualuable blessing becomes an intollerable curse subiecting of vs to the miseries of another life Oh that we could feele this as well as the other and vpon the first groanes seeke for ease What mad man will purchase this crackling of thornes such is the worldlings ioy with eternall shrieking and torment But it is no marvaile seeing onely wise men seeke for remedies before their disease sensible patients when they begin to complaine as for fooles they will doe it too late Oh that wee could weepe on earth that wee might laugh in heauen Who would not be content to deferre his ioy a little that it may be perpetuall and infinite Better that wee should weepe with men and laugh with Angels then fleering with worldlings and iolly ones to gnash and howle with Devils Q. What are the beginnings thereof A. In this life as forerunners emptinesse of good things and fulnesse of evill as ignorance of minde terror of conscience and hence a flying from God and hiding of our selues rebellion of will inordinate affections finding the reines loose in their neckes and like wild horses carrying vs over hilles
by reason of sinne a dungeon to reserue the guiltie body against the day of judgement it is through him become as it were a perfumed bed for the elect against the day of Resurrection Math 27.59.60 Luk. 23.53 Isa 57.2 Buriall comes of burning an auncient custome of burning bodies and then preserving their ashes in a pitcher in the earth Hence it may be that the Auncients to prevent an absurd conceit of this kind of Funerall concerning Christs body whereof not a bone was to be broken or wasted added descending into hell to shew that Christ was not burned but buried by going downe into Sheol but it is not for mee to determine the doubt I leaue it to riper judgements One thing more I adde that buriall is sometimes taken for preparation of a body for the graue Math. 26.12 This shee did to bury me c. Christ died was embalmed and then interred CHAPTER XXIIII Of Christs Exaltation Question HItherto of his humiliation What is his Exaltation Answere It is his victory and triumph over his and our enemies the Devill sinne and death with the world and whatsoever else might crosse the felicitie of the Saints Eph. 4.8.9.10 Phil. 2.9.10 It was the strangest and strongest receit of all the rest by dying to vanquish death 1 Thess 5.10 Wee need no more wee can goe no further there can bee no more Physicke of the former kinde there are cordials after this purgation of death of his resurrection and ascension no more penall receits By his bloud wee haue Redemption Eph. 1.7 Iustification Rom. 3.24 Reconciliation Colos 1.20 Sanctification 1 Pet. 1.2 Entrance into glory Heb. 10.19 Woe were to vs if Christ had left but one mite of satisfaction vpon our score to bee discharged by our selues and woe be to them that derogate from him to arrogate to themselues and would faine botch vp his sufferings with their owne superfluities hee would not off the Crosse till all was done and then hauing finished he went on with a second worke to build vp a perfect way to heauen vpon this foundation and from the graue to his throne in heauen he chalked out for vs the everlasting way Q. Wherein doth the glory of his victory and triumph consist A. First in the deposition and laying aside of all infirmities Secondly in his assumption and taking vp of all perfections both of body and soule His body was now no more to die but to receiue celestiall perfection His soule had nothing withheld from it no truth from his vnderstanding no goodnesse from his will vpon earth hee was ignorant of something which now is perfectly revealed vnto him he now knowes the day of judgement and by his God-head hath euery thing revealed vnto his man-hood that is fit for the government of his Church though he be absent from vs both in body and soule that which neither Saint nor Angell can heare he heares and puts vp all petitions to his Father His minde is ignorant of nothing for the manner and measure of a most perfect created vnderstanding and his will is perfected with the greatest perfections of vertues that are incident to any creature so that hee is both in soule and body far more glorious then any other creature is or can be and made Lord of all Heb. 12.4 The manhood of Christ is not the sonne of God by adoption or creation but personall vnion and so hath no other relation to the Father of sonne-ship but the same with the God-head this exalts him highly in glory and there is as much difference betwixt the sonne of God and other creatures as betweene a King and his meanest subiect and as one Starre differeth from another in glory 1 Cor. 15.41 and the Sunne farre exceeds all the rest so in heauen shall Christ appeare more glorious then any other Saint or Angel Rev. 21.23 Isa 60.19 and shall be as easily knowne from the rest as the Sunne is from all other Starres c. Q. Hitherto of his glory in generall what are the particular degrees thereof A. The first is his resurrection the third day when as his soule and body by the power of his God-head never separated from either were brought together againe and so rose againe and appeared to his Disciples for the space of fortie dayes And this is the earnest of our Resurrection so that wee shall also rise by the power and vertue of his Resurrection not vnto judgement but life everlasting This is first confirmed by the Angels to men Math. 28.5.6.7 Mar. 16 6.7 Luk. 24.4.5.6 Secondly by his owne apparitions vnto them Math. 28.9.17 Mar. 16.9 12.14 Luk. 24.15.36 Ioh. 20.14.19.26 and 21.1 Act. 1.2.3 1 Cor. 15.4.5.6.7.8.9 Thirdly by the keepers of the Sepulcher Math. 28.11 Fourthly by his Apostles Act. 2.24.32 Lastly by the inward testimony of the Spirit in the hearts of the elect Ioh. 15.26 The power by which he rose is expressed 2 Cor. 13.4 1 Pet. 3.18 His immortalitie Rom. 6.9.10 dominion Rom. 14.9 Godhead Rom. 1.4 The fruit of it to vs first in our iustification Rom. 4.25 Secondly our sanctification and glorification Rom. 6.4.5.8.9.10.11.12.13 2 Cor. 5.15 Eph. 2.4.5 Colos 2.12.13 and 3.1.2.3.4.5 1 Pet. 1.3.4 1 Thess 4.14 c. Q. What is the second degree thereof A. His ascension into Heauen by the vertue of his God-head from Mount Olivet in the sight of his Disciples Where he began his passion there he beginnes his ascension to teach vs how from deiection wee shall be brought to our exaltation as also to teach vs that because hee is our head and is already advanced into heauen thither also must the body follow him And therefore he is gone before to prepare a place for vs. Mar. 16.19 Luk. 24.50 Act. 1.9.12 Heb. 10.9.20 Ioh. 14.2 Q. What is the third degree A. His sitting at the right hand of God the Father where we haue his advocation and intercession for vs and need to acknowledge no other Master of requests in heaven but one Iesus Christ our Mediator Here good prayers never come weeping home In him I am sure I shall receiue eyther what I aske or what I should aske I cannot be so happie as not to need him and I know I shall never be so miserable that he will contemne mee if I come as a poore suter with my petition vnto him Rom. 8.34 Heb. 9.24 1 Ioh. 2.1 1 Pet. 3.22 Rev. 3.7 Furthermore by Christs sitting at his Fathers right hand wee are to vnderstand two things first the returne of the divine nature as it were the worke of humiliation being finished to his former glory Christ for a time obscured the excellencie of his Godhead Phil. 2.6.7.8.9 vnder the vaile of our flesh but now the Curtaine is drawne againe the divine nature which seemed to sleepe in the humane is awaked to worke wonders openly for the good of the elect and even breakes forth as the Sunne doth from vnder a cloud hauing expelied all the mists of his humiliation Secondly as
it will be farre more easie to fill the belly of faith then the eye of reason That faith may therefore be as the elbow for a heauy Soule to leane on wee will vnder prop it with both these pillars I know that as the Sea receiueth all streames and yet hath proper water in farre greater abundance so in God there is a confluence of the perfections of all creatures and yet his owne perfection doth infinitely exceed them Wee are to meddle with the first with the presence whereof all the powers of the minde shall be filled all the senses of the body shall be satiated in so much as they shall neither in desire seeke nor in hope aspire nor in imagination faine any greater pleasure Q. What is God A. God is a spirit hauing life in himselfe or of himselfe He is as wee haue heard both being and Act Ioh. 4.24 With 5.26 2. Cor. 3.17 now wee see both in our definition not that hee is compounded of them but expressed by them In euery creature there is a composition of matter and forme out of which it hath his essence and action so in God spirit is as the matter life as the forme I say expressing not compounding his nature And the reason is liuely for God must be the most excellent nature and the most eminent act Spirit is the purest nature and life the quickest act Obserue but in nature and you shall find that much matter and little forme make things grosse and corporall much forme and little matter fine and spirituall Earth is more grosse then water water then ayre ayre then fire bodies then soules men then Angels Angels then God There is no creature free from matter for then should it be as spirituall as God He onely is without matter and therefore most spirituall and consequently most actiue as if he were all forme Hence he is stiled the liuing God Ier. 10.10 1. Tim. 4.10 Deut. 32.40 Iudg. 8.19 Ruth 3.13 Ezek. 33.11 Dan. 4.37 by whose life wee are to sweare as hauing most intelligence of the truth and greatest power to punish the liar Being a spirit hee must needs be strong and subtile to enter where he will being life it selfe he must needs quicken and quiet all desires and appetites Act. 17.28 Ioh. 1.4 And 5.21.26 Alas then how miserable are all those that want this God or haue prouoked him by their sinnes As one that floateth halfe choaked and wearied in the middest of the Sea ceaseth not to wrestle with the waues to cast forth his hands euery way although he graspeth nothing but thinne and weake water which continually deceiueth his paines so they that both swim and sinke in this depth of death shall alwayes striue and struggle therewith although they neither finde nor hope for any helpe O deadly life O immortall death if the paine were no greater then the stinging of Ants or of Fleas eternitie were enough to make it intolerable Ioh. 5.21.24 2 Cor. 4.11 Gal. 2.19.20 Lord quicken me from this death and make me by faith to passe from it vnto life purposed and promised in thine owne beloued Happie are all they that beleeue and in beleeuing serue this spirit of life in spirit and truth Ioh. 4.24 Luk. 1.75 all the dayes of their life Q. What are the attributes that shew vs who he is A. His essentiall properties And here the field is large for the describing of God Simonides being asked of Hiero the King what God was demanded a dayes respite then two dayes afterwards three and being asked the reason answered that the longer he thought what God should bee the lesse he vnderstood of him And another heathen said It is hard to find a God Plato but to vnderstand him impossible No wonder these men had but the light of Nature yet thus farre they aymed right Quò enim prius eo notius naturâ and shot neere that God the most intelligible was least vnderstood of vs and that the infinite vnderstanding was not within the compasse and fadome of the finite but in helping that default by their owne imaginations went themselues exceeding wide and came not neere the marke which I ascribe not to any defect of eye sight in those sharpe sighted Eagles of Nature but onely to the want of fixed contemplations in the book of the world and more especially their vtter ignorance of the word of God Wee therefore that enioy the sacred Scriptures may see farre further into this mystery Remembring alwayes that Divinitie as the Mistresse taketh vpon her to direct her hand-mayd and that the Bible is the best man of counsell for the greatest Clarke in the world containing more then all the Divines of the Heathen ever saw the shadow of All which will best appeare by the opening of this rich Cabinet of Gods Attributes and viewing the severall Iewels in it by this torch-light or rather Sunne of the little world And it should be a shame for Christians if it were not better knowne of them then Lipsius his Bee-hiue or Machiavels Spider-web about which many wits like a Dor end their flights in a Dung-hill Rom. 3.4 Exod. 23.19 Psal 46.1 With 70.5 Exod. 34.6 And here I might enter an ample harvest of properties affirmatiue negatiue proper and figuratiue absolute and Relatiue But here such properties are to be handled as appeare by themselues as no wayes flowing from the essence of the creatures as all negatiue figuratiue and relatiue properties doe Onely one thing I cannot but mention in admiration of Gods goodnesse vnto vs which is that God is content to take properties most improper as a body in respect of all the members of it head face eyes eye-lids apple of the eye mouth eares necke hand arme right hand fingers feete heart bowels c. Dan. 7.9 Exod. 33.20.23 2. Chron. 16.9 Psal 11.4 Deut. 32.10 Iosh 9.14 Psal 31.2 2. Sam. 22.9 Ier. 18.17 Act. 4.28 Exod. 6.6 and 15.6 and 31.18 Psal 110.1 1. Sam. 2.35 Ier. 31.20 So likewise a soule coupled with the body and members Isa 1.14 so the senses that rise from the vnion both inward and outward as memory forgetfulnesse hearing seeing smelling c. Psal 136.23 Isa 49.14 Psal 14.2 and 5.1.2 Gen. 8.21 In briefe he assumeth the very affections and passions of the soule as ioy sorrow anger zeale Ielousie c. Iudg. 9.13 Gen. 6.6 Rom. 1.18 Nay yet hee goes lower and by the wings of birds hornes of beasts the Sunne the light their very shadow the fire rockes and stones he speakes vnto vs. Psal 91.4.2 Sam. 22.3 Psal 84.11.1 Ioh. 1.5 Psal 91.1 Deut. 4.24 Psal 71.3 yea and to goe to the lowest by the works of mans hands as shields and bucklers c. Psal 2.3 and 144.2 yet we are to vnderstand that all these are attributed vnto God improperly and by way of his gracious condiscending vnto and sympathizing with mans nature because being literally taken they are derogatory vnto his
preexistent matter or forgoing principles They are not immediately composed but first they haue a matter and then a forme and then their owne being or existing And as time dis-ioynes these things so they are subiect to change with time Gen. 1.2 Out of the voyde and vnformed earth came all inconstant and mutable creatures 2. Pet. 3.5 The earth that now is is sayd to stand out of that Chaos which Gen. 1.2 is called earth water c. This by conversion is as well the ground of confusion as of composition Out of a confusion are they compounded and may by conversion be confounded againe into it Q. What followeth hereupon A. That they are by nature returnable into their former principles and so of a corruptible nature 2 Pet. 3.6 The world that then was perished being over-flowed with the waters that is all that breathed Gen. 7.22 Euery thing vnder the Sunne passeth away Eccl. 1.4 And at the last day the elements with all their inhabitants shall be destroyed 2. Pet. 3.10 As it were a resolution being made into the first Chaos againe as may seeme what a hell were it for a man to be an inhabitant of that first earth The holy Ghost testifieth 2. Pet. 3.7 that the heavens and the earth which are now are kept in store and reserved for fire and perdition of vngodly men at the last day Good reason they should be punished where they sinned and with those creatures they haue abused A fearefull hell to haue all turned into the first Chaos with an addition of the fire of Gods vengeance As if that first matter were then to be formed and filled with nothing but the extremities of Gods curses At the first it was formed and adorned as a Palace and Paradise for man then shall it be left as a dungeon and noysome prison for the torture and torment of all wretched and wicked persons Onely the third heauen with the inhabitants thereof shall then be in blisse and blessed felicitie Q. How manifold is this creation A. It is eyther of the elements or the elementaries Gen. 2.1 Heauen and earth were finished with the host of them All that are placed aboue in the fire and the ayre or below in the waters and the earth are elementaries being composed out of those foure elements and are as the host of this inferiour world Q. What is the creation of the elements A. Whereby he made them of a precedent matter with their formes immediately of nothing That is the matter or earth without forme receiued into euery part and portion of it a simple formation without all mixture yet so that it was formed into foure bodies essentially distinguished which are most simple as hauing nothing in them but one common matter with foure distinct formes immediately created of nothing hence they are in themselues the greatest opposits as fire to water and ayre to earth The maine opposites are fire and water which stickle and striue together and are moderated and compounded by the two other When water would quench the fire earth steps in and helpes to abate his moysture And when fire would dry vp his moysture ayre secondeth the water and prepares a radicall moysture to feed the fire a little longer When the coldnesse of water takes off the edge of heat then ayre with his mild heat helpeth his fellow And when fire over-masters the coldnesse of water then earth checks him and abates his fury whence ariseth all elementaries receiuing the common matter and formes of the elements much abated and moderated after their striuing and strugling together and therefore are not so vehemently opposite and contrary in themselues Gen. 1.3 Let there bee light which was the first simple forme that was put into the common matter ver 6. Let there be an expanse or spreading which was next added to light as his fittest neighbour ver 9. Let there be gatherings or waters which contained the third simple forme came as next fellow to the ayre for so God had appointed that by placing it betweene two great adversaries it might be a friend to both ver 9. Let the dry appeare which comes lowest in ranke and gaue the matter the fourth simple forme Thus heat and cold moysture and drinesse did runne through the first common matter which intertaines them all and giues them leaue to diffuse themselues one into another for further mixture and composition Q. But may these things be handled in Divinitie A. Yes because wee so farre speake of them as they concerne creation which is proper to this Art And our rule is this that where Creation endeth nature beginneth and generation succeeds it as in imitation of Gods first composition God by his omnipotent hand giues to euery thing his being and then sets it a worke by his owne nature and vertue Aristotle knew a first matter but he confesseth he had it from Plato and he from the Aegyptians and they from Moses Yet he erred in many things for want of Divinitie beginning onely with nature where creation had ended his worke First he was ignorant that the first matter was of nothing Secondly that it stood certaine houres without a forme Thirdly that all the formes it receiued were immediately of nothing Fourthly that all this was done in time and that there was nothing in the world eternall but the maker of it Gen. 1.1.2 The earth was a subiect of contrary formes and therefore preexistent Q. What is that first matter of all inconstant things A. It was a thing which God made of nothing in the beginning of the first day without forme and voyd and so by his spirit miraculously sustained it for a certaine space Gen. 1.1.2 Q. What followes from hence A. That of it selfe it is permanent for being immediately of nothing it hath no power to worke vpon it but the same that made it therefore God alone can turne it into nothing from whence he brought it and this is the reason why the first matter and foure first formes are not resolved though all things may be resolved into them For in generation and corruption as they begin here to take new formes so here they leaue them againe And death though a privation of life yet it hath no power to annihilate his contrary and therefore as nature begins where creation ends so creation at the last day will begin againe where nature hath ended I meane in our resurrection euery man receiuing againe those very peeces of the elements whereof he was made Iob. 19.27 2. Cor. 15.35.36.37.38 c. the very seed that is sowne dieth and riseth againe out of those very elements into which nature resolueth it springeth it againe Q. When was it made A. In the first beginning of time or the evening of the first day hence it is co-etaneall and of the same time and age with the third heaven and the Angels Gen. 1.1 And the reason was to hinder a vacuitie in the large space and compasse of that highest heaven
Life consisting in the moysture of ayre is to be nourished not in the spirit of fire Animall spirits if they were not generated of the vitall and daily restored by them they might liue by their fiery nature as well as starres Let this then be granted that all elementarie soules are either the formall spirits of the ayre or fire and then starres hauing the one and not the other may liue without nourishment The influences of the Starres are as vitall as the animall spirits in man and both comfort and beget life c. Againe their motion shewes they liue for nothing is moued from place to place without it If God and Moses may be heard Phylosophers shall easily haue their mouthes stopped Scripture euery where testifieth of the motion of the Starres Which must either be by counsell or nature or violence or fortune Not by counsell for their motion is regular and alwayes the same and this were sufficient to proue the cause next vnder God to be naturall But the opinion is they are moued by the externall force of Angels as a wheele by a dog or a Crane by walking men I reade indeed that the Angels are ministring spirits for the good of the elect but no where in Gods booke that they turne the wheeles of heaven And againe the light being common to good and bad the good Angels should minister daily as well for reprobates as Gods elect But to still all cackling in this cause let the Text cleare it selfe Gen. 1.14.15.16.17.18 That which God saw to be good answers Gods intention in his motion to his end Therefore the Starres had so much by their creation that they were able to devide giue light rule dayes and nights the which they were vnable to doe without motion God therefore gaue them a power to moue that they might obtaine these ends which if they should assume from any other then God would argue the imperfection of his owne worke It may well be thought they receiue this life in their centers as other things doe in the circumference For being round heat and spirit will most vnite themselues within as in a silver spoone turne the hollow side to the fire and it will be very hot But in plaine bodies heat is receiued in a cleane contrary fashion as in Andyrons where they be round are very cold but where they be plaine they be very hot and will burne soone Starres therefore are round like globes that heat may the better center in them and make them the more actiue and liuely in their motion Why they should neither ascend nor descend is their equall temper with the place where they stay Why they moue round is the actiue spirit and soule that will not suffer them to rest It is said of the Sunne Psal 19.4.5.6 that God hath set him a tabernacle or proper place out of which he cannot goe and yet he comes out of the chambers thereof and in the strength of his motiue spirit reioyceth to runne his race not tumble it as some dreame for running a brest in the fire hee pusheth and shoueth it from him that nothing can be hid from his heat light His circuit is from one end of heaven to another and by his quicke dispatch euery day either drawes a little nearer or goes a little farther off not that at any time he comes nearer the earth but by fleeting a little his chambers he comes sometime in the yeere to dwell more directly over our heads then other He devids night and day euery 24. houres with vs and by running from one point to another the whole yeere And it is as naturall to the Sunne to runne a circuit euery day as another in a whole yeere not that he is pulled contrary wayes by two diverse orbes but that which he doth euery day in part that hee doth wholly and completely in a yeare Now the part and the whole may agree in the same motion and euery dayes race is but a part of the whole yeeres course which the Sunne may as truely keepe in the whole as in the parts and that without all contrary motions But seeing euery man will fancie his owne fiction I leaue this without all further prosecution Q. How many sort of Starres haue we A. Two The greater and the lesser not for quantitie of bodie but qualitie of light for the originall word Meoroth is Makers of light Luminaries shiners And so the Sunne and Moone are greatest as giuing to the earth the greatest quantitie of light How great the Starres are is a coniecture and guesse at the iust proportion of any one yet they are very bigge and it is evident that the Sunne is bigger then the earth by the Eclipses and because it enlightneth more then halfe the earth at once Gen. 1.16 Q. What are the greater A. The Sunne and the Moone These two cast downe the greatest light vpon the face of the earth Genesis 1.16 Psal 104.19 Q. What is the Creation of the Sunne A. Whereby he made it to rule the day c. And it is called the greater light because it darkens all Starres by his shining yea and casts light in the face of them all hence the Moone which hath such a changeable light receiues her splendor from the Sunne according to that face which is opposite to the body of the Sunne for the one halfe of it is ever illuminated and illustrated by the same and in receiuing and casting downe that light seemes to haue spots in her face Gen. 1.16 Psal 19.5.6 Q What is the creation of the Moone A. Whereby it was made to rule the night Gen. 1.16 Yet shee hath the assistence of the Starres for her selfe is often absent in the night Q. What are the lesser lights A. The Starres Gen. 1.16 These carry downe a lesser quantitie of light yet if it were not for them our nights would be palpable darkenesse which is the greatest enemy to the eye for it is a comfortable thing to see the light Eccl. 11.7 Q. When were all these made A. In the fourth day euening and morning succeeding as before in the compasse of 24. houres Gen. 1.19 Q. What is the creation of things with a compound life A. Whereby they were made not onely with a growing and mouing life but also with sense externall and internall the one serving as glasse windowes for the other The first sense which is most necessary is our feeling and is dispersed through the whole body excepting the bones and sinewes Bones are the sustentacles of our bodies and therefore would be painfull to vs if they were tender of feeling The sinewes they are the organs and instruments and carry in them the sensitiue spirits and man is most ticklish where his skin is thinnest With the tips of the fingers Physitians feele their patients as being most sensible of the pulses motion The tangible obiects are heat cold drought and moysture principally secondarily the qualities that hence arise Tast is next
which is a kind of feeling for both must haue their obiects present Now it is made by the passing down of the sensitiue spirit from the brain to the tongue c. Sight is made by conveiance of sensitiue spirits to the eyes where they are met with the light without that first comes to the watery humor which is as lead to a looking glasse that stayes the light then it comes to the glassie humor and there is gathered together then it comes to the crystaline or clearest humor and is carried vp vnto the braine by the sensitiue spirit that meetes it Hence Hippocrates saies that these sensitiue Spirits are a drie brightnesse and that is because fire is here predominant as wee may see by a blow vpon the eye the Spirits redoubled are made visible as fire Those that haue the brightest eyes as Catts c. see better in darkenesse then other creatures and worse in the light because the greater light darkens the lesser Hearing is a fourth sense and meets with the noyse in the eares there it centers for noyse is made by a circle in the ayre not much vnlike vnto that which wee see in the water when wee cast a stone into it Hence it comes to passe as many as stand within the circle or circumference of the sound made in the ayre heare it and the reason is because any point or center within the circle of the sound is potentially in euery part of it one point is enough to bring it to our eares yet we cannot see so for when we but looke at a thing that is round wee cannot see it all at once But I must not play the Phylosopher too much it is my desire that God for his workes may haue the due glory Smelling is the last sense and serues wonderfully to refresh the braine The inward senses that looke through these outward are fancie cogitation and memory and they are a little resemblance of reason which comes in the last place For fancie hath in it a kind of invention cogitation of iudgement and memory of methode And this is the sensatiue life wherein God shewes his owne act more eminently Q. How many sorts of creatures liue by sense A. Two either such as liue by it onely or haue beside all these a reasonable life This onely passeth Elements both formall and materiall yet the finest Spirits serue to knit it with the rest and so wee handle that life amongst Elementaries otherwise it is angelicall and purely of nothing by the power of the Creator Q. How many kinds haue we of the first life A. Either fishes and foules or beasts All which were made according to their kinds and were mightily to increase through Gods blessing and to fill their places with daily of-spring Q. What is the creation of the fishes A. Whereby the Lord caused the waters to bring them forth in abundance wherein also they increase and multiplie and replenish the waters Gen. 1.20.21.22 Iob 40.20 41.1 Q. What is the creation of the fowles A. Whereby he made them to flie in the ayre and to multiplie vpon the earth Gen. 1.20 Q. When were the fish and fowle made A. In the sift day or 24. houres Gen 1.23 These were more imperfect then the beasts of the field and therefore conclude a dayes worke by themselues God willing vs to take notice how exact he was in ascending vp to mans perfection Q. What is the creation of the beasts A. Whereby he caused the earth to bring them forth after their kinds and they are either walkers or creepers walkers cattell and beasts that is wild and tame creatures Gen. 1.24.25 Thus God formed and filled that first matter and prepared it as an habitation for man who though hee came naked out of the wombe of the earth was even then so rich that all things were his heaven was his roofe earth his floare the Sea his pond the Sunne Moone his torches all creatures his vassalls They that looke into some great Pond may see the bankes full though they see not the severall springs whence the water riseth so wee may eye the world but can never come to see the excellencie of it much more of the maker himselfe Kings erect not cottages but set forth their magnificence in sumptuous buildings so God hath made a world to shew his admirable glory And if the lowest pauement of that third heaven be so glorious what shall wee finde within Who would thinke that all these should be made for one and that one well-neere the least of all Sure I am the last with him therefore let vs conclude this worke of Creation CHAPTER XV. Of Mans Creation Question VVHat is the creation of things with a reasonable life Answere Whereby he made them of a body and soule immortall Gen. 1.26 Other creatures were made by a simple command Man not without a divine consultation Others at once Man he did first forme then inspire others in severall shapes like to none but themselues Man after his owne image others with qualities fit for seruice Man for dominion His bodie and soule are both immortall for death is an enemie 1. Cor. 15.26 And therefore no consequent of nature but a companion of sinne yet this is true that euery elementary is corruptible and resoluble and so is the body of man being taken out of the dust but as it was made a companion of an immortall soule immediately made of nothing so is it fit that it should be aboue its own nature elevated to be one though not per vim contactus yet per vnionem personae immortall and eternall Almighty God after he had drawne the large and reall map of the world abridged it into this little table of Man as Dioptron Microcosmicum which alone consists of heaven and earth soule and body In his soule is the nature of Angels though not so extensiue and actiue as wee may see in a little and great man c. In his bodie are the foure elements the Meteors and Mineralls as may appeare both by vapours and fumes and spirits He liues the life of a Plant he hath the senses of beasts and aboue all the addition of reason His body is more exquisitely made then any other as may appeare by the nakednesse of it For others that are clothed with feathers and haires c. shew that they are fuller of excrements The Lord brought him vpon the stage fully prepared that he might be both an actor and a spectator He had a body with hands for action and an head for contemplation Q. How did God create him A. In his owne likenesse and image Gen. 1.26 Colos 3.10 And it is so called because man was furnished in euery point to resemble the wisedome holinesse and righteousnesse of God not onely in this frame and perfection of body and soule but also by his actions and government of the creatures and this was naturall vnto man The Papists thinke that this image was supernaturall
but vntruely seeing it was of his created perfection hauing the greatest excellencies of all things here below For an image is a speciall kinde of similitude and so man after a more speciall sort then all other creatures resembles the maiestie of his Creator even as it were a stature or image of him yet must we take heed of the error of the Authropomorphoi and Papists who metamorphize God into the shape of a Man old and auncient For the likenesse stands not in hauing a body and soule but in the hability of both to worke answerably to the righteousnesse and holinesse of God And image beside similitude which is the generall containes two things more expression and representation First it must either be expressed by another thing or else exemplarily formed to such a patterne and pattent and as it were the very copie and countenance of it Hence one egge though it be the similitude of another yet is it not the image and so one man is like another in shape but not his image yet is the sonne the image of his father and my face in a glasse the image of my naturall face so is the stamp in brasse waxe c. the image of the seale and the picture of Caesar the image of Caesar Secondly It must represent specifically either the substance or accidents of the thing whereof it is an image Hence the sonne is the image of his father essentially and a picture mans image accidentally and by this it appeares that an egge is not the image of an Hen though it be expressed by her or a worme of a man though it be engendered in or out of his body The image of God by naturall expression and representation is the onely sonne of God Heb. 1.3 He alone is of the father by nature and essentially as it were his very forme and figure c. But man is an image by counsell Iam. 1.18 And more specially from God then other creatures Gen. 1.26 Let vs make It was enough for other creatures to be but man is not without speciall counsell and in speciall manner is made a fit subiect for the three persons to declare their workes in him No doubt the Father Sonne and holy Ghost did even now consult according to their eternall act to produce man as he might bee fittest to declare severally the righteousnesse and holinesse of each person Ephes 4.24 Col. 3.10 The new man is Christs the putting on of him is the Spirits and the creation of him the Fathers Surely he that did loue his owne image without an obiect did also loue it when he had created it and was so carefull of it that when man had destroyed it he would haue it repaired againe by his Sonne and his elect invested into it by his spirit He that can loue without an obiect can hate without an obiect and yet hate nothing but the opposite of his owne image His loue begins at himselfe as an affection of vnion and so doth his hatred as an affection of separation And God doth never separate where he once loues Hee condemnes euery sinner but the hatred of condemnation is not alwayes the hatred of separation It pleaseth God to loue himselfe and his owne image and to loue it constantly in his owne Sonne and who shall complaine that he is separated from this loue Sinne makes a separation in all in regard of condemnation Farre be it from the iust Iudge to favour either sinne or sinner yet notwithstanding the vnion of loue remaines still for either he loues his owne image in the elect or the elect in the image of his sonne Q. Wherein consists this image A. Either in conformation or domination first he is to expresse Gods image in his conformitie with the holinesse and righteousnesse of his Creator Secondly in his dominion and rule over the creatures As God is holy in his nature righteous in his actions and Lord in his commands so man was made most pure and holy filled with originall righteousnesse for all righteous actions and made a pettie Lord or Lord deputy over all the creatures Ephes 4.24 Gen. 1.26 Q. Wherein consists his conformitie with God A. Both in his body and soule for that which executes is to be holy as well as that which acts 1. Thes 5.23 Rom. 6.12.13 and 12.1 These places shew plainely that the body and members being instruments of the soule are to be so tuned and touched that there may be an excellent harmony betwixt the will of God and the whole man For wee are made of God both in body and soule to glorifie God in vsing all faculties and members parts and powers as instruments of righteousnesse and true holinesse 1. Corinthians 6.20 Q. Whereof and how was the body made A. Of the finer dust of the earth with the rest of the elements hence it was possible for man to die yet that it might enioy health and never sicken the Lord made it of a most excellent temper and by the vse of wholesome food and his blessing therein to continue and hold out and thereupon it was possible for man not to die Besides the Lord furnished it with most excellent instruments absolutely composed both for beautie and dutie in all the workes of holinesse and righteousnesse Gen. 2.7.25 Psal 8.5 139.14 Rom. 6.13 The matter of mans body though basest as earth yet finest and purest as the dust For as Moates in the Sunne are nearest pure ayre so is dust neerest their nature being as it were the sifting of the earth and being layed by water was red earth Mans body then had the purest portion of earth For the forme it was erect and straight and this was done because he was to speake to others as likewise to God and therefore was not to looke vpon the ground as if that should haue beene his obiect c. The body all over is vncovered that it might be a fitter habitation for the reasonable soule which is much hindered by abundance of excrements In euery part beautie strength convenience meete together His head is round and fuller of braines then any other creature that it might be the throne and seat of reason and because his attendants are there I meane the senses it can turne any wayes for reason to over-looke them Within the braine are many cells or cellars for the Spirits to goe in and as messengers to be dispatched vp and downe for reasons vse which are not in other creatures As he hath a head for contemplation so hands for execution differing from beasts Againe all the internall parts are of more excellent matter and forme then those in beasts Hence mans braine makes finer spirits then theirs his liner and heart finer bloud and better concocted and all for the exercise of the reasonable soule His head is neerest heaven for place figure and ghests there dwell the maiesticall powers of reason which make him a man and not a beast The senses here take their originall most
their instruments There are the liuing glasses placed in the midst of his visage which bring obiects a farre off to the minde and because they are too tender opticke peeces slie of the most soft and lawny touches they are mightily defended and fenced with hollow bones and with prominent browes and lips And least they should be too much bent on what they ought not they haue peculiar nerues to pull them vpward to God as also to the seat of their rest What a tongue hath God giuen him the instrument not of taste onely but of speech also How sweet and excellent voyces are formed by that loose filme of flesh What an incredible strength is giuen to the weake bones of the iawes What a wonder of so few letters to make infinite words and giue them severall sounds with a distinct articulation and ready signification to the hearers The causes whereof in nature are these The lungs or lights breath to coole the heart and like a paire of bellows thrust out that ayre which they haue receiued and it goes and comes by the wind-pipe which is made rough as it were with ringes to stay the breath it goe not out altogether at the top thereof is a peece of flesh to cover the mouth of it Now in the pipe this noyse comes vp and lies in the almands and makes a resound and is turned vpon the tongue which strikes it against the pallet and teeth and makes an articulate sound cutting in peeces the whole sound either into a letter or clapping diverse together makes syllables and so words and then sentences This articulation is naturall but the appellation of things by names is artificiall and belonging to the Art of Grammar In Babels bablers to stop their proud attempt God meddles neither with hands nor feete but their tongues not pulling them out or loosing their strings or making them speechlesse but by teaching them to say too much A sound of letters befooles the workmen and spoiles the worke I beleeue this confusion was made in turning of letters when they intended to put such letters together God taught them to dispose them contrary as ab ba c. And now poore creatures how long doe wee stay vpon the shell of tongues before wee come to chew the sweet kernell of knowledge Division of tongues hinders any worke and is often a cause why our Sion riseth no faster and though it over-threw old Babel yet doth it build the new Onely I except the clouen and fiery tongues of the Apostles Act. 2.3 The Spirit teaching the Art of Grammar without meanes c. Againe that goodly proportion God set in the face how is it altered with passion as with ioy and sorrow Laughter ariseth from the extension of the heart which sends spirits apace from it selfe and because they are hot fly vpwards and so come to the face that is very full of muscles cold by nature and so contracted yet by the heat comming thither are extended which is the laughter in the face Onely this must further be added that the heat of the head and braine doth sympathize with other parts of the body And therefore the apprehension of a ridiculous obiect sends downe to the heart from the head then back againe to the face Teares arise cleane contrary for the head being stricken with the apprehension of some sorrowfull obiect the heart is smitten too and contracts it selfe and so sends vp those chrystaline humors that are to coole it and are squesed out by contraction of parts and so runne out at the eyes The head stands vpon a comely and tower-like necke most sinewie because smallest I might carry you downe to his feete but my purpose is not to play the Anatomist any further then to giue a little taste of a wonderfull worke All the inward vessels for all offices of life nourishment egestion generation c. no veine sinew artery c. are idle Yet this body compared to the soule what is it but as a clay-wall that encompasseth a treasure as the wooden box of a Ieweller or as a course case to a rich instrument or as a maske to a beautifull face let vs therefore come to his Soule Q. How was the soule created A. Immediately of nothing hence it dies not Man was made last because he was worthiest And the soule was last inspired because more noble then all the rest And the inspiration of it is by creating to infuse and by infusing to create Gen. 2.7 Zech. 12.1 The breath of life was formed within and not without man And though it be little yet is it of great value A little peece of gold containes many peeces of silver one Diamond is of more worth then many Quarries of Stone and one Load-stone hath more vertue then mountaines of earth Q. How then was the soule indued A. With most excellent faculties which either worke vpon the body by Spirits or themselues by reason As the soule works vpon the body by elementary spirits it is possible for man to die but as these by the blessing of God are cherished by wholesome food man againe might not die These spirits are either naturall as hauing ayre predominant in them and they serue for generation and augmentation and nutrition or animall hauing fire predominant in them and they serue for sense or motion now the motiue faculties are either for locall motion whereby the bodie is carried vp and downe or epithumeticall and internall motion whereby the soule is moued with desires or affections especially loue and hatred which are the primatiues of all others whether they be in the concupiscible or irascible facultie as ioy and sorrow in respect of present obiects hope and feare in regard of absent c. Beside these separable faculties and not practised without the bodie the soule hath more eminent and excellent powers and abilities which it is able to vse being separated from the body and they are reasonable whereby he might be the free beginner of his owne action that is a cause by counsell Gen. 2.10 and these faculties are vnderstanding and will And thus you see how God hath giuen vs a Soule to informe our bodies senses to informe our soule faculties to furnish that soule vnderstanding the great surveyer of the secrets of nature and grace by this man seeth what God hath done by this he can admire his works and adore him in what he seeth Here is fancie and invention the master of great workes Memory the great keeper or master of the Rolles of the Soule a power that can make amends for the speed of time and make him leaue his Monuments and Chronicles behind him There is will the Lord-paramount keeping state in the Soule commander of all actions and the elector of all our resolutions Iudgement sits by as the great counsellour of the will affections follow as good servants of both And for the good thereof hath God giuen a body fit to execute his charge so wonderfully disposed as
and wicked men feele not the full extent of Gods wrath God will haue them to exercise the graces and vertues of his servants and so by accident they are preserved and reserved to the generall assize and fire of hell Christ shall come in fire and that fire shall be the melting of the elements which shall be confounded as in one masse The ayre is oyly and the earth is full of combustible matter as coales and brimstone Many pits are full of slime and as the Countrey where Sodome and Gomorrah stood was very bituminous clammie clay and glewish ground with store of slime pits and so very fit for the exhaling of that matter which was afterwards rained downe vpon them so the place that God is now a preparing for the damned may very well be in the confusion of all the elements together where fire shall fearefully seize vpon all things and God even prepare all as matter or fuell for his rage I heare not that the fire shall be quenched againe in which Christ shall come And the fire of hell is vnquenchable and may even in this become vtter darknesse because the Starres shall fall and melt away and the powers of heaven shall be shaken and as it were driuen to the earth and therefore the subiect of light being destroyed vpon the earth and within the earth may be this horrible darknesse and woefull fire Ier. 17.13 Some shall haue their names written in the earth and be as the Parables of the dust as others in heaven opposite shall be the places of the elect and damned and as it were a gulfe betwixt them Luk. 16.26 The reprobate shall then be more narrowly confined and more fearefully tormented To conclude learne further by this punishment of the Devils that their first sinne was in tempting of man for we see that the punishment of them is onely inflicted for this their rebellion and their continuing in it yea marke further how God hath punished the rebells in their enuie they enuied mans estate by creation and scorned to serue him they shall now see him advanced into their roomes and themselues imprisoned vpon that miserable earth which they converted from a Paradise into a prison from a delicate palace into a most damnable dungeon Thus whiles enuie feeds on others evils and hath no disease but his neighbours well fare it hath all those favours fall beside it selfe which it grudged to see in others It is nothing but a pale leane carcase quickned with a Fiend it keepes the worst diet for it consumes it selfe and delights in pining A thorne hedge covered with netles that cannot be dealt withall either tenderly or roughly What peevish interpreters of good things were the Devils that had rather step into hell then stoop a little to their Creator in seruing of an inferior creature which now they see more honoured then ever before Q. What punishment was inflicted on the Instruments and first vpon the Serpent A. A curse aboue all the beasts of the field enmitie betweene him and the woman and a sensible feeling of paine in his going vpon his belly and eating of dust Gen. 3.14.15 All things were for man and his comfort therefore it was an odious thing to be his over-thrower God layes a reasonable punishment on the vnreasonable Instrument These wormes were worthy creatures of God but now most wretched and ashamed to appeare abroad and therefore liue in the earth and are seldome to be seene Their skins paine them if they liue long and alwayes it is painefull vnto them to crawle or creepe because the belly is their softest part and oppressed with the guts and body lying vpon it In winter they stirre not being almost dead with cold Their meat is the earth a grieuous diet and the greatest enemie to life consisting of heat and moysture Wee may see by the wormes that feed on the earth how in dry weather they are withered and pined to nothing and what adoe they haue to thrust out their earthy food in a raynie morning Lastly this beast was cursed in this that now woman should take heed how she came neere him and he likewise stricken with a feare of her c. Q. What was inflicted vpon the woman A. Besides that which she hath common with man her inforred subiection to her husband and her manifold griefe in conception bearing and bringing forth Gen. 3.16 She should not now be so bold with her husband her limites were to be shortned and her yoke made more grievous Shee was an instrument of his hurt and is now to feele it by her liuing with him conceiuing by him bearing and bringing forth of his of spring The blessing of God before was great and should haue taken away all paine which now is iustly inflicted for her dissobedience The paine of the belly is to both instruments a memorandum of medling with forbidden fruit Q. What is inflicted vpon Adam and consequently vpon all his posteritie A. Sinne and death One sinne begets another and the second is an effect of the former both properly and accidentally properly as a branch of so bitter a root accidentally as inflicted by divine Iustice One and the selfe same effect may haue diverse causes as for example Iob 1.21 with 15. vers c. Satan Sabeans Chaldeans c. as well as God afflict Iob. Act 2.23 wicked hands as well as Gods crucified Christ Exod. 7.13.14.22 and 8.15.32 and 9.7.12.14.34.35 and 10.20.27 c. Pharaoh and God both harden the one in punishing the other in sinning God wills to punish one sinne with another the sinne he wills by accident the punishment by counsell It enters not into the minde of God to commit sinne Ier. 32.35 and yet it is his minde to punish the abominâ—â—â— with their owne abominations They that are ambitious of their owne destructions never want the plagues of God to seize vpon them He that setteth and selleth himselfe to sinne shall find God as readie to offend him with lustice as he can be to offend God with iniustic As man sowes so shall he reape and if there be a brewing of death tunn'd vp in vessels of sinue it is good reason that the sinner should drinke it CHAPTER XIX Of originall and actuall Sinne. Question WHat sinnes are inflicted Answere Both originall and actuall Adams transgression turned the Chariot of the soule cleane out of the tract of good so that now it is impossible he should ever get into his way againe Small sinnes are like to slips and slidings whereby men fall and hurt themselues but great sinnes are like downefalls which wound lame dis-ioynt or breake some member c. Mans first sinne was a miserable downe-fall for it did wound and wast the whole man and made him euery way vnable to stirre hand or foot to please God Gal. 6.1 Catartizein is to let a ioynt and man is restored againe when God of his goodnesse doth bring euery facultie of soule and member of