Ghost is the maker preserver and governour of all things by his wisdome power justice providence Concerning man 1 That he was made by God of a visible body and an immortall and spirituall soule both so perfect and good in their kindsâ— that he was perfectly able to have attained eternall life for himselfe which was provided as a reward of his obedience 2 That being thus made he yeelded to the temptations of the Devill and did voluntarily sinne against God in eating of the Tree forbidden and so became a child of wrath and heire of cursing an enemy to God and slave to the devill utterly unable to escape eternall death which was provided as a recompence of his disobedience 3 That he doth propagate this his sinfulnesse and misery to all his posterity Concerning Christ. 1 That he is perfect God and perfect man the second Person in the Trinity who tooke the nature of man from the Virgin Mary and united it to himselfe in one personall subsistence by an incomprehensible union 2 That in mans nature he did die and suffer in his life and death sufficient to satisfie Gods justice which man had offended and to deserve for mankind remission of sinnes and life everlasting and that in the same nature he rose againe from the dead and shall also raise up all men to receive judgement from him at the last day according to their deeds 3 That he is the onely sufficient and perfect Redeemer and no other merit must be added unto this either in whole or part Lastly concerning the meanes of applying the Redeemer they are three 1 That all men shall not be saved by Christ but onely those that are brought to such a sight and feeling of their owne sinfulnesse and misery that with sorrow of heart they doe bewaile their sinnes and renouncing all merits of their owne or any creature cast themselves upon the mercy of God and the onely merits of Jesus Christ which to doe is to repent and believe and in this hope live holily all the remainder of their life 2 That no man is able thus to see his sinnes by his owne power renounce himselfe and rest upon Christ but God must worke it in whom he pleaseth by the cooperation of his Spirit regenerating and renewing them 3 That for the working of this faith and repentance and direction of them in a holy life he hath left in writing by the Prophets and Apostles infallibly guided to all truth by his Spirit all things necessary to be done or believed to salvation and hath continued these writings to his people in all ages Observe those places Acts 15. 11. 1 Tim. 1. 15. Let a man hold this that there was nothing but death in the world till Christ came and that he is come to save horrible sinners John 17. 3. Secondly there is a practicall place Titus 3. 8. Let us 1. See our selves dead without Christ and wholy trust in him 2. Let us be exemplary in our lives and conversations There are other Fundamentals which are onely comparatively necessary that is expected from one man which is not expected from another and more from those that live in the Church Have these six principles of the Apostle not onely in your heads but hearts 1. That a man is dead in himselfe 2. That his remedy lies out of himselfe 3. Know the doctrine of the Sacraments 4. The Word of God 5. Have some apprehension of the life to come 1. That there is a passage from death to life 2. That there is a fixed and irrevokable estate after this life Hold the doctrine of faith so that Christ may live in you and you be delivered up into that forme of doctrine lay hold on life eternall Secondly there are some particular principles There is a naturall light and supernaturall The light of nature teacheth some principles That you must doe as you would be done by that no man hates his owne flesh that one must provide for his family that there is a God and one God that he is to be honoured and reverenced above all 2. Supernaturall Let all our actions be done 1. in love 2. in humility 3. in faith 4. in God this the Gospell teacheth Shew your selves Christians in power go beyond the Heathen in practising the good rules of nature 1. Be carefull to make a wise choice of principles one false principle admitted will let in many errors and erroneous principles will lead men into erroneous practises 2. Labour to act your principles if you captivate the light God wil put it out 3. Be sure you worke according to your principles we pitty another in an errour when he follows his principles Here is an apology for those teachers which tread in Pauls steps are carefull to lay the foundation well It was the observation of our most judicious King JAMES That the cause why so many fell to Popery and other errours was their ungroundednesse in points of Catechisme How many wanton opinions are broached in these daies I wish I might not justly call them Fundamentall errours Some deny the Scriptures some the Divinity of Christ some the immortality of the soule Errours are either contra against the foundation which subvert the Foundation as that of the Papists who deny the al-sufficiency of Christs once suffering 2. Circa about the foundation which pervert the Foundation as the Lutherans opinion of the ubiquity of Christs body 3. Citra meerly without these divert the foundation as in the controversies of Church-government whether it be Sociall or Solitary this strikes not at the Foundation Laurentius saith the Apostle 1 Cor. 3. 11 12 13 14 15. speakes not of Hereticall Teachers and those which erre in fundamentals but of those which erre in lighter matters because he saith of both that they build upon one and the same Foundation Christ. We should contend for a known Fundamentall necessary truth Jude 3. the common faith not every opinion entertained on probable grounds It is a great question in Divinity An Magistratui Christiano liceat capitales poenas de haereticis sumere Whether Heretickes are to be punished by the Christian Magistrate with death The Papists say Haeretici qua Haeretici comburendi That Hereticks for Heresie sake though they doe not trouble the State ought to be put to death Luther doth not approve of the capitall punishment of Heretickes especially for the pernicious sequell of it among the Papists against the Protestants He thinkes it better that they be banished The present Lutherans hold the same almost concerning that question Meisner doth distinguish between haereticus simplex and haereticus seditiosus ac blasphemus these last he saith may be punished with capitall punishments The Socinians being themselves the worst of Hereticks would have no outward forcible restraining of any errour though never so grosse and pernicious For the Protestants heare what Zanchy saith Omnes fere ex nostratibus hujus sunt sentenâ—iae quod haâ—retici sint
hearts and blaspheming him with their tongues a sinner in sinning lifts up himselfe above God preferring his own wisdome before Gods and his will before his therefore David worthily concludes the 104 Psalme with an imprecation against sinners God will gaine glory of them in despight of their hearts by magnifying his justice 2 We should labour to partake of Gods Image that we might be partakers of his glory we must earnestly desire that Gods glory may be communicated to us that he would send forth his Spirit of glory to rest upon us by which meanes we shall commend our selves to God Christ the Angels and Saints and our owne consciences 3 We must learne to contemplate the glory of God with admiration by this one principally differs from a beast He hath not a capacity to behold the excellency of God the Saints in Heaven are even taken up and filled with beholding Gods glory set your eyes round about to behold Gods workes and his glory in them so as you may admire God this will make your soules to enjoy God Paul saith In the mystery of the Gospell we behold as in a glasse the glory of God be much in this exercise 4 We must long to goe out of this world to behold Gods glory fully Jobn 17. 24. raise up your hearts to heavenly desires wish earnestly to be in Heaven Every one would be willing to goe to Heaven when he dieth but we must desire to leave this life to goe thither 5 This should comfort us 1 Against reproaches and contempt in the world if God be glorified we must sacrifice our names as well as our lives to him 2 Against death then we shall no more dishonour God 3 The day of judgement should be longed for because it is Gods glorious day 2 Thess. 1. 10. we run to glorious sights on earth as the Queen of Sheba 6 We should ascribe all glory to God the fountaine of glory 1 Chron. 29. 11 12. Psalm 115. 1. God challengeth this from men Give unto the Lord glory and strength give unto the Lord the glory due to his name He is very jealous of his glory and will not suffer the least part of it to be given to the creature 7 Take heed of those Tenets which oppose Gods glory as 1 The lawfulnesse of giving religious honour to images the Popish Doctors have wearied themselves and wracked their braines to coine distinctions how divine worship may be given to Images but the second Commandement forbids Image-worshipping and God acknowledgeth himselfe a jealous God and saith he will not give his glory to another 2 Attributing too much to our free-will or setting up our merits this is robbing God likewise of his glory Let us first live to his glory and doe all for his glory 1. Because he intended it 2. He hath joyned our happinesse and his glory together 3. It is infinitely more worth then all the world 4. It is his condescending that he will take this for glory 5. He will have glory of us against our wils 6. The Creatures glorifie God in their way 7. How much glory doe we give to things of an inferiour nature 8. God will hereby give us glory We should doe all we doe for him and to him even to shew forth our apprehension of his name Doing whatsoever good we doe and leaving whatsoever evill we leave that we may declare our high esteem of him and make it appeare that we doe judge and repute him most wise good just excellent worthy all the service that we can doe and more too And whatsoever is not thus done with reference to the name of God as the motive and end of it doth want so much of goodnesse as it wants of this reference Nothing is good farther then it hath reference to God the chiefe good If we aime onely or chiefly and be moved onely or chiefly by temporall benefits and respects of this kind looking to our selves our deeds are hollow and seemingly good alone not reall If we looke to our selves alone even in respect of eternall benefits and not above our selves to him and to his name that also is but hypocrisie But this is truth to make our ends and motives the same with Gods and to have an eye still above and beyond our selves even to Gods name that we may cause it to appeare to him and our selves and others that we know and confesse his great name Omnibus operibus nostris coelestis intentio adjungi debet Aquinas God glorified himselfe John 12. 28. Christ glorified him his whole life was nothing but a seeking of his Fathers glory John 17. 4 the Saints and Angels spend eternity in setting forth his glory Esay 6 23. Reu. 4. 10 11. 7. 9 10. all the creatures doe glorifie God in their kind Psalm 145. 10. 148. the worme is not exempted therefore that man saith Chrysostome which doth not glorifie God is baser then the basest worme This is all the first table of the Decalogue and above halfe of the Lords prayer The three first Petitions concerne Gods glory and the conclusion likewise hath reference to it We should glorifie God in all conditions in adversity as well as in prosperity Psalm 50. 15. in all the parts of our bodies in our hearts 1 Pet. 3. 15. with our mouthes Rom. 15 6. in our lives 1 Cor. 6. ult Matth. 5. 16. Let us often thinke of the personall glory and excellency which the Saints shall enjoy when they come to Heaven 1 In Body 2 In Soule The bodies of the Saints in Heaven shall be 1 Perfect free from all blemishes and every way fit for the soules use 2 Incorruptible not liable to sicknesse weaknesse mortality 3 Spirituall 1 In regard of state and condition because they shall be upheld by the Spirit of God without the use of meat drinke and sleepe 2 In regard of quality and operation active and agile as a Spirit they shall move swiftly upward downward any way at the command of the soule 4 Glorious the bodies of the Saints shall then shine as the Sun and be like the glorious body of Christ. The soule shall 1. be totally freed from all Spirituall evils all reliques of sinne and all possibility of sinne the corruption of the understanding will affections conscience shall be quite taken away 2 From all apprehensions of wrath and eternall death 2 It shall perfectly enjoy all Spirituall good 1 The Image of God shall be absolutely perfect in every one of the glorified Saints Every faculty of the soule shall have all grace that faculty is capable of and that in the highest degree The mind shall have all intellectuall vertues the will and affections all morall vertues and that in the highest degree they are capable of 1 Cor. 13. 10. The understanding uno intiuitu shall know omne seibile the will shall be fully satisfied with God the conscience filled with peace the
signe that there is no difference betweene them but that the second is added to insinuate the perfection of the image There is a four-fold image or likenesse 1. Where there is a likenesse with an absolute agreement in the same nature and so the Son of God is called the expresse image of the Father 2. By participation of some universall common nature so a man and beast are like in the common nature of animality 3. By proportion onely as when we say the Governor of a Common-wealth and the Pilot of a ship are like 4. By agreement of order when one thing is a patterne or exemplar and the other thing is made after it now when man is said to be like God it is meant in those two last waies Christ was the essential image of God Mans was imago repraesentantis aliter imago imperatoris in nummo aliter in filio Augustine The Image of God in which man was cteated is the conformity of man unto God 1. In his soule 2. In his body for his soule 3. In the whole person for the union of both The soule of a man is conformable to God in respect of its nature faculties and habits 1. In respect of its nature essence or being as it is a spirituall and immortall substance The Scripture witnesseth 1. that the soule of man is a spirit Matth. 27. 20. Acts 7. 59 2. That it is immortall 1. Because it cannot bee destroyed by any second cause Matth. 10. 28. 2. Being served from the bodie it subsists by it selfe and goes to God Eccles. 12. 7. Luke 16. 22. 3. Because it is a simple and immateriall substance not depending on matter the minde workes the better the more it is abstracted from the body when it is asleep or dying 4. Because it transcends all terrene and mortall things and with a wonderful quicknesse searcheth after heavenly divine and eternall things There is an invincible argument for the thing secretly imprinted in the instinct and conscience of the soule it selfe Because it is every good mans hope that it shall be so and wicked mans feare 5. The foode of the soule is immortall 1 Pet. 1. 23. the evident promises of eternall life prove the soule to be immortall He that beleeveth in me hath eternall life and to day thou shalt bee with mee in Paradise Nothing can satisfie the soule but God 6. Man is capable of vertue and vice of immortall desires and affections 7. The soules of Adam and Eve were not made of any matter but came by immediate creation in whom God gave a specimen what he would perpetually doe with other men That is but a Cavill that Solomon Eccles. 12. 7. speakes only of our first Parents Children are called the fruit of their Parents body to note that that they are only fathers of their flesh they have another namely God which is Father of their Spirits Saint Paul teacheth it Heb. 12. 9. and the use of it And this checks their opinion who will have soules propagated no lesse then bodies Many collect the immortality of the soule and salvation of Jobs children because they were not doubled as the rest of his estate was 2. The soule of man is conformable to God in respect of its faculties in its understanding will and memory is like the Trinity 3. In the qualities graces and admirable endowments of it In the understanding there was 1. An exact knowledg of God and all Divine things Coloss. 3. 10. knowledg is a principall part of Gods image by reason hee was enabled to conceive of things spirituall and universall 2. A perfect knowledge of all inferiour things Adam knew Eve and imposed names on the creatures sutable to their natures He had most exquisite prudence in the practicall part of his understanding in all doubtfull cases Hee knew what was to be done 2. In the will there was holinesse Ephes. 4. 24. 3. His affections were under the power of grace From this image did necessarily follow peace with God fellowship and union He knew God to be his Creator and to love him in all good things he enjoyed God and tasted his sweetness Mans body also after a sort is an image of Divine perfection Observe 1. The Majesticall forme of it of which the Heathens tooke notice but the structure of the bodie a man should be taught to contemn the earth which his feete tread upon and to set his heart upon heaven whether his eyes naturally tend 2. Gods artifice in it Psal. 139. 15. Thou hast curiously wrougâ—â— me and I was wonderfully made Materiam superabat opus Of the basest matter dust God made the noblest creature 3. The serviceablenesse of every part for its end and use 4. There is matter of humiliation because it was made of the dust Gen. 3 19. Job 14. 18 10. and 5 15. The Greek name makes man proud cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bids him aspire looke up but the Hebrew and Latine humble him bids him stoop looke downe Adams bodie was mortall conditionally if he had not eaten of the tree there could be noe outward cause of his death for Gods protection kept that off nor noe in ward cause because originall righteousnesse was in his soule and for old age and weaknesse the tree of life would have preserved him from that 3. The whole person consisting both of soule and bodie was conformable to God in respect of his felicitie and dominion over the creatures Gen. 1. 26 28. The image of God doth not principally consist in this but secondarily therefore though the man and woman were created perfectly after Gods image in other respects yet in this respect the woman had not the image of God as the Apostle sheweth The power which Adam had over the creatures was not absolute and direct that God reserved to himselfe but it was for Adams use then the stoutest and fiercest beasts would be ruled by Adam this dominion since the fal is lost for a great part of our rebellion against God the creatures rebellion should mind us of ours we may see somtimes a little child driving before him 100. oxen or kine this or that way as he pleaseth for the infusing of the soul the time when it was infused it is most probable that the body was first made as the organe or instrument and then the soule put into it as God did make heaven and earth before man was made God did not create all the soules of men at once but he creates them daily as they are infused into the bodie There are these two Questions to be resolved 1. Whether immortalitie was naturall to Adam 2. Whether originall righteousnesse was naturall to Adam For the first A thing is immortall foure wayes 1. Absolutly soe that their is no inward or outward cause of mortalitie 1. Tim. 6. soe God onely 2. when it is not soe by nature but immortalitie is a perfection voluntarily put into the
Lord hath stored the world with divers kindes of foure-footed beasts which move and walk upon the face of the earth Psal. 104. 11 12. these were created on the sixth day These beasts are creatures endued not with life alone but with sense also They consist of a body and of a sensible soule besides the life of vegetation which is to be found in plants by which they grow and are nourished They have also a soul whereby they discerne divers bodily objects and can both discerne and follow that which is good for them and shunne what is evill and so preserve themselves alive by using things helpfull for them and avoiding the contrary All these beasts were made to walk upon the ground with four feete having their heads bowing down to the gronnd to seeke their diet without which they could not live and which is provided for them upon the face of the ground They were made on the sixt day before man was created Gen. 1. 24. This worke is wonderfull in respect of the divers sorts of these beasts some great and some small some of one shape nature some of another We see great variety of them in our owne Countrey and there is farre greater variety abroad in the world which wee have never seene That out of the same earth and water all these kinds should grow by a word spoken with the mouth of God let it be so is a strange and wonderfull thing By vertue of these words there were Sheep Goates Kine Horses Camels and Dromodaries Elephants Lions Beares Dogges Tygers Wolves Foxes Deere What are all these but a most artificiall mixture of earth and water put into a certaine shape or forme of members having head feete backe breast bellie braine liver heart guts and other intrailes and having power to see hear to touch smel tast to eate drinke goe generate to remember to have a kinde of thought of things within to imagine and discerne having also affections and passions They carry us feede us cloath us till the ground for us How full of tedious and toilsome paines would our lives be if we had not a horse to beare us up and downe from place to place and horses or oxen to convey all manner of things for us Wee must magnifie the name of God and frame our selves to sincere thankefulnesse unto him who hath made such a multitude of creatures inferiour to our selves and given to us the use of them O what a wonderfull skilfull workeman is hee that out of the earth could produce such a number of such creatures And how good was he to us that hee did not give reason unto them as well as sense for if they had reason to know their own strength and our weaknesse wee should never keep them under as we do Let us not abuse these creatures of God to bad purpose or use them in a cruell and inhumane manner they are our fellow creatures made of a little courser earth and since they obey us with all cheerfulnesse let us be likewise obedient to God There is no creature among all the beasts of the world which so amply demonstrates the power and wisedome of Almighty God as the Elephant both in respect of his proportion of body and disposition of spirit Hee is by the Hebrews called Behemoth by way of excellency as the Latines for the same cause call him Bellua and by Job chap. 40. vers 15. he is likewise called Behemoth in the plurall number He is wittily called by Julius Scaliger Bestiarum Heros and by Job in the same Chapter vers 19. the chiefe of the wayes of God that is the greatest strongest and most understanding of all earthly irrationall creatures as Deodate interprets it Vide Fulleri miscel Sac. l. 4. c. 10. Elephas peregrinum est apud nos animal Indis aliis notissimum obvium Johnstoni Thaumatographia certè turres olim armatorum in proelia ferebant Id ib. The Elephants were usefull in the wars they caryed Castles and armed men Aristotle lib. 9. de hist. animal cap. 47. makes mention of a memorable thing to make men flye incest The King of Scythia had a Mare of a most excellent race which brought forth most excellent colts among the rest she had one which excelled them all the King was desirous that this colt might horse his damme that so he might have an excellent race of them but the colt when he was brought to his damme would not horse her the King seeing this he caused them to cover the damme that he might not know her But he perceiving afterwards that it was his damme ran away and cast himselfe over a steep rock and brake his neck There are many things wonderfull in the Dog his sagacity docility fidelity A dog in Epyrus in a great assembly of people knowing the man that had murdered his Master flew upon him with open mouth barking and snapping at him so furiously that he was ready to take him by the throate untill he at length confessed the fact that caused the dog thus to rage and foame against him The dogs which be neare unto Nilus lap of the River running still and never stay while they are drinking for feare of the greedy Crocodiles Aegyptio canes è Nilo nunquam nisi currentes lambitant dum Crocodilis insidias cavent It happened that upon a narow thin planke that lay for a bridge one goate met another both comming from divers parts now by reason that the place was so narrow that they could not passe by nor turne about nor yet retire backwards blindly considering how long the planke was and so slender withall moreover the water that ran underneath ranne with a swift streame and threatned present death if they failed and went besides Mutianus affirmeth that hee saw one of them to lye flat downe and the other to goe over his backe In Sibaris there was a young man named Crathis which being not able to retaine lust but forsaken of God and given over to a reprobate sense committed buggery with a female Goate the which thing the Master Goate beheld and looked upon and dissembled concealing his mind and jealousie for the pollution of his female Afterward finding the said young man asleepe for he was a Shepheard he made all his force npon him and with his hornes dashed out the buggerers braiues Alexander the Great had a very strange and rare horse called Bucephalus either for his crabbed and grim looke or else of the mark or brand of a bulls head which was imprinted upon his shoulder He would suffer no man to sit him nor come upon his backe but Alexander when he had the Kings saddle on was also trapped with royall furniture for otherwise he would suffer any whomsoever When he was dead the King solemnized his funerals most sumptuously erected a Tombe for him and about it built a Citie that bare his name Bucephalia That is a lofty
when he was pressed by Bishop Ridly and others to tolerate his Sister Masse in her owne Chapell he would not though importuned yeeld thereto saying He should dishonour God in it but being much pressed by them he burst into teares and they thence concluded that he had more divinity in his little finger then they in all their bodies O that you would study to premote Gods glory and be zealous for his truth since you have had such experience of his mercy and likewise could not but perceive the evill of those dangerous errours which were too much indulged by some of those whom you have cast out I shall now speake of the threefold Subject I handle in my Booke 1. The Scripture 2. God 3. The Workes of God It is reported of Charles the Great that he set his Crown on the Bible and Luther was so zealous to have the Scriptures read that he professed if he thought the reading of his Bookes would hinder the reading of the Scripture he would burne them all before he dyed Alphonsus King of Spaine and Naples read the Bible with Lira's glosse foureteen times over The Emperour Theodosius the second wrote the New Testament out with his owne hand many speake much of new light but the Prophet Esay saith To the Law and to the Testimony if they speake not according to this word it is because there is no light in them Take heed of too much of that new light which the world is now gazing upon so much new light is breaking forth that the old zeale is almost extinct by it saith a Minister of New England The Familists say they are above Ordinances when the body hath no need of nourishment then and not afore will the soule have no need of Ordinances we about Westminster have beene better instructed out of the 20. of Exodus 24. Some talke of Revelations and the Testimony of the Spirit But now the Scripture is compleated I must not expect any immediate Testimony of the Spirit Luther saith if any Spirit should come and speak any thing to him that he brought not Scripture for he would spit in his face The Scripture is the best Cynosure to follow it was Davids Counseller it is a perfect rule of a Perfect Reformation Secondly all Christian States and Persons should labour for an experimentall practicall knowledge of God and Christ Phil. 3. 8. 10. the vision of God in Heaven shall make us perfectly Happye Quid Deus sit ipse tantum novit what God is God himselfe doth onely perfectly know But he hath revealed himselfe to us in his word and workes That place in 34 of Exodus 6. 7. verses is as full a description of Gods Attributes as any in all the Scripture The Lord the Lord God mercifull and gracious long-suffering and abundant in goodnes truth keeping mercy for thousands forgiving iniquity transgression sin that will by no meanes clear the guilty visiting the iniquity of the Fathers upon the children and upon the childrens Children unto the third and fourth generation If God were more known he would be more loved honouâ—ed feared trusted The Heathens extolled the knowledge of a mans self but Christians must chiefely study to know God This is a Noble Subject for a Christian Parliament and a Christian Kingdome to exercise themselves in O that you would all labour to know Gods excellencies and to propagate the knowledge of him to the many darke Corners of the Land Thirdly the workes of God are to be diligently observed by a Christian State One observes that there is a five fold Declaration of the workes of God An Arthnieticall Declaration Psal. 40. 5. Secondly a Logicall Declaration of the workes of God when we shew the severall kinds of them as the workes of Creation the worke of Redemption the worke of Providence and distribute those into workes of mercy or works of Justice Thirdly an Historicall Declaration when we declare the persons acting the places the times the Counsels the mannaging of the severall actions the events and successes Fourthly a Rhetoricall Declaration Fifthly a Declaration purely Theologicall or a practicall Declaration of the works of God We should be lifted up by Gods manifold works to the Consideration of his unlimited greatnesse that is the first cause and author of them all we can turne our eyes no way but exceeding great multitudes of works wrought by God doe offer themselves to our view If we looke upward downeward on the right hand on the left into our selves and other things our minds shall be encountred with diversity of rare Workes of Almighty God These workes are all made with much wisdome Psal. 136. 5. and the serious considering of Gods workes is a great part of the sanctifying of his name Never had any Parliament more reason to magnifie Gods goodnesse for his singular mercies Oh that as many of your deliverances were got with supplication so they might be worne with thankefulnesse and as you have been a Parliament of many Prayers so may you be a Parliament of many prayses which is the earnest desire of Your Honours Devoted Servant EDW. LEIGH To the Christian Reader REader The number of bookes is without number the Presses are daily oppressed with them Yet though the world abound with unprofitable may pernicious Pamphlets there are many excellent subjects which are either not handled or not sufficiently There is a great variety in mens fancies as well as in their faces and bookes the fruit of mens brains are as various as men themselves Some books are to be tasted onely some chewed and some swallowed That saying of Stanchar the Hereticke doth exceedingly please the Papists Plus apud se valere unum Lombardum quam centum Lutheros ducentos Melancthones trecentos Bullingeros quadringentos Martyres quingentos Calvinos That one Lumbard was more esteemed by him then 100 Luthers 200 Melancthons 300 Bullingers 400 Martyrs 500 Calvins Focanus contrarily saith thus of the Schoolmen that one Austin among the Ancients and one Calvin in his Institutions of Christian Religion among the moderne Divines will afford thee more solid Divinity then all the School-Doctors of the Popish Church with all their vaine disputations jejune distinctions quodlibeticall questions and foolish speculations with which saith he Thomas Scotus Lombard Bonaventure Molina Vasquez Suarez à Soto Bellarmine and other Doctors of the Romane Church are full even ad nauseam But the Bible is indeed the Booke of Bookes it signifieth in the Greeke Tongue A Booke in generall and was sometimes taken so largely yet by an Antinomasie or excellency it is now taken for the Booke of the Holy Scripture and is all one with Gods Booke We told you before how much the Papists magnified Peter Lumbard the father of the Schoolmen calling him the Master of the sentences and preferring him before hundreds of ours The next Schoolman after him Alexander
essence whatsoever is in God is God Simplenesse is the first property in God which cannot in any sort agree to any creature This is proved that God is Simple by removing from him all kinds of composition which are five 1. Of quantitative parts as a body 2. Of essentiall parts matter and forme as a man consists of Soule and body 3. Of a genus and difference as every species 4. Of subject and accidents as a learned man a white Wall 5. Of act and power as the Spirits Every creature is subject to composition and consequently to division All things which are Created are made by joyning together more things then one in one and so they consist of divers things Some have a more grosse and palpable composition of parts both essentiall and integrall as a man of soule and body and the body of flesh bloud bone and such parts The Spirits which have not so plaine a composition are yet compounded of substance and accidents sustained by that substance and inherent in it for the substance of an Angell and his faculties and qualities are different things his life is one thing his reason another his will another his power wisdome nimblenesse other things So the soule of a man and all Created things are made up of many things conjoyned in one God is absolutely Simple he is but one thing and doth not consist of any parts he hath no accidents but himselfe his essence and attributes are all one thing though by us diversly considered and understood If he did consist of parts there must be something before him to put those parts together and then he were not eternall Isay 43. 10. he is one most pure and meere act In God to be to will and to doe are the same John 15. 26. compared with John 14. 6. and 1 John 1. 7. compared with 1. of John 1. 5. where to have life and be life to be in the light and be light are the same God is therefore called in the abstract light life love truth John 14 6. 1 John 4. 8. This is one reason why God is so perfect because he is Eus Simplissimum In every kinde a thing is so much perfect by how much it is more Simple and pure Whence the same Hebrew word signifieth both Simple and perfect 2. No accidents are in God when we affirme that God is good and gracious we meane it not as when we say so of men in men they are qualities vertues in God they are his essence 1. We should be simple as Doves Matth. 10. 16. Simplicitas Columbina non asinina Carthusian Ephes. 6. 5. 2 Cor. 1. 12. It is called godly sincerity which God worketh and which is pleasing to him Simplenesse and Simplicity of heart is the maine thing in Christianity Ephes. 6. 5. Col. 3. 22. 2. Here is matter of joy and comfort to the good mercy and love are Gods essence Isay 54. 8. and of feare and terrour to the wicked because Gods anger and justice are his essence and he is unchangeable God is Living He is often called the living God in opposition to dead Idols turne from Idolls to serve the living God Gen. 16. 14. and 24. 62. and 25. 11. Deut. 5. 26. Ruth 3. 13. Judg. 8. 19. Isay 3. 10. Jer. 10. 10. Ezek. 3. 11. Dan. 4. 34. Math. 16. 76. Act. 14. 15. He is called life 1 John 5. 10. the fountaine of life Psal. 36. 9. He hath his name in Greek from life He saith often of himselfe I live as if he should say I alone doe truly live and he often addes for ever Deut. 32. 40. The oath which the Father 's used is most frequent the Lord liveth Jer. 5 2. and 12. 16. for they swore by him who truly and alwayes lives He himselfe sweares by nothing but by his life and holinesse Jud. 8. 24. Ruth 3. 3. This Oath is used 14. times in Ezekiel Zeph. 2. 9. Jer. 46. 18. 22. 24. Isay 49. 18. Deut. 32. 40. Numb 14. 21. 28. God is called the living God 1. To distinguish him from the false Gods of the Gentiles which were dead and sencelesse Stocks Act. 17. 15. 2. To represent unto us the active nature of God he is all life 3. To direct us to the Fountaine or Well of life from whom all life is derived unto the creature by a threefold streame 1. Nature God is the authour of the life of nature Gen. 2. 7. Act. 17. 28. 2. Grace he is the authour of that life John 1. 2. Ephes. 4. 18. 3. Glory he is the authour of the life of glory Rom. 2. 7. A reasonable life to which God resembleth his is a power to performe variety of regular and limited actions to a certain known end and that out of choice and councell Gods life is his power of working all things according as seemes good to himselfe after his owne Councell for his own glory to say he liveth is to say he doth perpetually worke Life in things bodily ariseth from the union of the body and the soule together and in things that be not bodies but spirits from the perfection of the matter and qualities of them Our owne life is a power by which we are able to produce lively actions Gods life is that power whereby he is fit to worke or produce all sorts of actions suitable to the perfect essence of his divine Majesty Or it is that whereby he knoweth willeth and affecteth and can doe all sort of actions beseeming his excellent nature Reasons 1. From the effects of life God understands wils loves therefore he truly lives for these are all the properties of livers therefore Aristotle often concludes from this that Because God understands all things that he lives a blessed life 2 Those things live which move and stirre themselves God doth all things by himselfe he is the first and perfectest cause of all therefore he most properly lives and that a most blessed life 3. From his name Jehovah he is Jehovah who is by himselfe and most perfectly and of whom all things are which are and live God therefore so lives that he is the Authour of all life to all livers and therefore he is called our life Deut. 30. 20. John saith of Christ in him was the Authour of life and Act. 3. ye have killed the Author of life Amongst the creatures which are subject to our sense there is a three fold kinde of life Two more imperfect the third more perfect The former is the life of vegetation or growth by which things are able to doe what is requisite for the attaining and maintaining of their full strength and nature and the propagating of their kinde according to their severall kinds The second is the life of sence whereby things are inabled to discerne things hurtfull to them and things good for them to shune the one and to seek the other These are imperfect kinds of life
hath no beginning can have no succession nor end We cannot properly say of God that he hath been or that he shall be but he is To him all things are present though in themselves they have succession He is an everlasting King everlastingly powerfull and glorious as the conclusion of the Lords Prayer sheweth He is called the King eternall 1 Tim. 5. 17. and the eternall God Rom. 16. 26. the maker of times Heb. 1. 2. He inhabiteth eternity Isay 67. 15. God onely is properly and absolutely eternall Angel and mens soules are said to be eternall à posteriori or à parte post God à priori à posteriori ex parte ante post since he hath neither beginning succession nor end The Scripture confirmes this eternity of God divers wayes 1. With a Simple and plaine asseveration Gen. 21. 33. Isay 40. 28. and 57. 15. Dan. 6. 26. Rom. 16. 26. 2. By denying to him time and succession Job 36. 26. Isay 43. 10. Psal. 90. 5. 2 Pet. 3. 8. 3. By attributing to him eternall properties and operations his mercy is said to endure for ever Psal. 103. 17. and 136. 1. Eternall councell is attributed to him Psal. 33. 11. Eternall Kingdom Exodus 15. 18. Eternall power Dan. 6. 26. eternall glory 1 Pet. 5. 10. his dominion is an everlasting dominion Dan. 7. 14. his righteousnesse is everlasting Psal. 119. 142. and his truth 4. By a metaphoricall description dayes and yeares are attributed to him but most distinct from our dayes and yeares Job 10. 5. Dan. 7. 9 22. He is called the Ancient of dayes Psal. 102. 28. thy yeares are not consumed 1 Sam. 15. 29. He is called eternity it selfe Christ is called the Father of eternity Isay 9. 6. most emphatically to signifie that he is eternity it selfe and the Author of it The French stile God in their Bibles l' Eternell because he onely is perfectly eternall Reasons 1. God is the best thing that is therefore it must needs follow that he is an eternall essence for that which is eternall is better then that which is not 2. Else he should depend on some thing else if he were not eternall and then he were not God 3. If he were not eternall he must have a beginning and then something else must give it him and so be better then he 4. God created all things even time it selfe Heb. 1. 2. He is therefore before all things and without beginning Rom. 1. 2. and whatsoever was before time must needs be eternall 5. He is the Author and giver of eternall life to those that have it therefore he must needs be eternall himselfe for whatsoever can give eternity that is eternall Ob. If God were eternall where was he before the world was and what did he before he made all things and why did he make the world no sooner then a few thousand yeares since Sol. These are curiosities but for answer as he was of himselfe so was he in and with himselfe He is that himselfe to and in himselfe which to us our being time and place are found to be 2. He injoyes himselfe and his owne happinesse 3. He made the world no sooner because it did not please him The creature is limited by the circumstance of time by which it hath its being measured out as it were by parcels past present and to come it had beginning hath succession and may have an end The most glorious Angell as well as a worme is thus limited by time once he was not then he began to be that which is past is gone and that which is to come is not yet and he hath but a little time present But Gods essence had no beginning hath no succession can have no end We cannot say of it properly it was or shall be but alone it is he hath his whole being at once not some after some by parcels one following another Gen. 21. 13. and 23. 33. Psal. 90. 2. 24. Isay 57. 15. Eternity is the continuall existence and duration of the divine essence The creatures being is a fluxe or perpetuall flowing from one moment to another God is a being above time hath not his being measured by time but is wholy eternall 1. Gods love and election are also eternall and he will give eternall life to all beleevers That which is eternall is perfect at once therefore he should be adored and obeyed his counsell followed old men are honoured for their wisedome God saith to Job where wast thou when I laid the foundation of the earth 2. Let it be a foundation of comfort to us as Psal. 102. 12. though friends dye goods be taken away God remaines for ever he failes not 3. It must incourage the people of God to serve him and do his will faithfully for he will recompence it what ever we hazard or loose he liveth for ever to requite 4. It is a terrour to the wicked he shall be ever to make them everlastingly miserable as heaven is an eternall Palace so hell is an everlasting Prison 5 We must carefully and earnestly seek him place our happinesse in him that is everlasting all other things are fleeting if we get his favour once we shall never loose it he will be an everlasting friend his truth and mercy remaines for ever 6. Every one should resolve in his own thoughts and covenant with God to spend but one halfe quarter of an houre every day in meditating of eternity renew these thoughts every day this body of mine though fraile and mortall it must live for ever and this soule of mine it must live eternally Eternall life is one of the principall Articles of our Creed 1 Tim. 1. 16. CHAP. V. GOd is in himself and in his own nature Immutable Numb 23. 19. 1 Sam. 15. 29. Immutability is that whereby any thing in its essence existence or operation is unchangeable Gods unchangeablenesse is that whereby God in his essence properties and decrees is unchangeable The Scripture proves the Immutabilitie of God both affirmatively Exod 3. 6. Psal. 102. 29. and negatively Mal. 3. 16 Jam. 1. 17. Immutability is twofold 1. Independent and absolute and that is onely in God 2 Dependent and Comparative this may belong to some creatures which they have from God but yet infinitly different 1. God is unchangeable originally and of himselfe these from him 2. In the manner God is in his essence Immutable that and his being are all one therefore he is both potentially and actually so the creatures are onely actually 3. God is so from eternity they onely from their first being All other things are subject to change and alteration they may loose what they had and attaine something which before they had not even the Immortall Spirits are thus mutable they may fall into sinne be annihilated but in God there is no change he is what he is alwayes the same voyd of all mutation
another and sometimes distinguished Anger is a boyling of the blood about the heart causing a commotion of the spirits that are neere Wrath is the manifestation of that inward distemper by lookes gestures or actions tending to revenge but rage is the extremity of both the former Prov. 27. 4. This may humble and astonish impenitent sinners Hos. 8. 5. Psal. 90. 11. We must quench Gods wrath as men doe fire at the first by casting in water and taking away the fewell by repentance and reformation poure out water 1 Sam. 7. 8. Jerem. 4. 14. Psal. 6. 8. Pray earnestly to him Zeph. 3. 3. Moses by prayer turned away Gods hot anger from Aaron and Israel 2. Let us take heed of sinning and so provoking God to anger and let us be angry with all sin as he is He is angry sometimes at the best people Israel his peculiar treasure Judges 2. Numb 11. 2 At the best of his people with Moses Aaron and Miriam Miâ— 6. 4. Exod. 4. 14. 3 At the best of their performances their prayers Psal. 80. 4. Gods Meeknesse or Clemency is a property in him whereby he doth so moderate his anger that it doth not exceed yea it doth not match the hainousnesse of the offence or it is a property whereby the Lord in judgement remembreth mercy not laying such grievous punishments or of so long continuance upon his creatures as their sinnes deserve no not when he doth correct them 2 Sam. 7. 14. Jer. 3. 5. Joel 2. 13. Jon. 3. 9 10. Queen Elizabeth said next the Scripture she knew no Booke did her so much good as Seneca de Clementia Her clemency was such that her brother King Edward was wont commonly to call her His sweet sister Temperance Magistrates and Ministers and all Christians should labour for this grace they should be slow to anger and moderate wrath Magistrates should rule and Ministers instruct in meeknesse No vertue is so generally commended 1 Tim. 6. 11. Titus 3. 2. JAmes 3. 17 18. Humblenesse of mind and meeknesse of spirit are often in Scripture set downe together Ephes. 4. 2. Coloss. 3. 2. God takes to himselfe also Griefe and Joy Gods griefe is his aptnesse to be displeased with a thing as a man is with that which grieves him Joy is the excellency of his nature by which he is well pleased with other things So God attributes to himselfe desire and detestation hope and feare Desire is that whereby he useth fit meanes to effect any thing Detestation is that whereby he useth fit and due meanes to prevent any thing God is said to expect or hope for that which he hath used due meanes to effect and therefore requireth that it should be To feare what he hath used due meanes to prevent and so will order the meanes that it may not be CHAP. X. SO much concerning the affections attributed to God his vertues follow which as they have their seate in man in the will and affections so it is not inconvenient for methods sake to referre them to the same in God Gods vertues are his essence considered as it alwaies worketh orderly fitly and agreeable to perfect reason They are not things differing from his essence as in us but we must conceive of them according to our capacity and handle them distinctly By vertues we understand first in generall the idea of vertue or the chiefest morall perfection by which God is in himselfe absolutely the best and in respect of which all the vertues of Angels and men are onely slender shadowes and representations For God is Summum bonum the chiefest good and most perfect goodnesse both metaphysically and morally so that his nature and will is the first rule of goodnesse and rectitude with which as farre as things agree so farre they are and are called good 2. He is the cause of all goodnesse in the creatures which have so much goodnesse as God works and keeps in them Gods Goodnesse is an essentiall property whereby he is infinitely and of himselfe good and the authour and cause of all goodnesse in the creature Goodnesse is the perfection of thiugs for which they are desirable good and appetible are convertible what is good is to be desired God is to be desired of all he is the chiefest good The properties of which are these 1. It is propter se amabile to be desired for it selfe so onely God 2. It is able to satisfie the soule and that satisfaction which it gives is perpetuall In God there is both satiety and stability satisfaction of the appetite and continuance of that satisfaction 2. God is causally good worketh all goodnesse in the creature and doth good to them Psal. 33. 5. 3. Eminently and absolutely good the onely good There is a goodnesse in the creature its nature is good but goodnesse is not its nature so there is none good but God viz. essentially originally Our Saviour Matth. 19. 17. reproved one for calling him good Not that he is not so essentially but because he thinking him to be no more then a Prophet did yet call him so God is onely good essentially independently comparatively to God the creature is not good as a drop is no water compared to the Ocean The Scripture proveth Gods goodnesse 1. Affirmatively when it affirmeth that God is good and commends his goodnesse 2. Negatively when it denieth that there is any evill in him Psal. 92. 16. Deut. 32. 4. 3. Symbolically when it celebrateth the riches of his goodnsse Rom. 2. 4. 4. Effectively when it affirmes that all the workes of God are good Gen. 1. 31. It was said of every thing particularly when it was made The Lord saw that it was good and in the conclusion of the whole creation God saw all his workes that they were good yea very good that is commodious for the comfort of man and all other creatures He made all things good therefore he is good himselfe This may be proved by the godnesse which still remaines in the creatures each creature hath yet remaining in him a power and fitnesse to doe much good and bring much comfort to man as daily experience proves therefore he that notwithstanding the rebellion of man hath continued yet much good in the world is surely good the beasts doe good to their young man to his children this power they received from God 5. God is to be loved honoured praised and served by man therefore he is good or else he were not worthy this respect from the creature The goodnesse of God is either considered ad intra and absolutely or else ad extra and respectively For the first God in himselfe is good This appeares 1. In reckoning up all the kinds of good things that are for there is 1. Bonum utile the profitable good now how happy must they needs be who have him which can command all things if thou hast him thou hast all things else
in him 2. There is bonum jucundum taste and see how sweet he is at thy right hand are pleasures for evermore 3. Bonum â—onestum he is the holy God the authour of all holinesse and the exemplar of it 2. This goodnesse of his cannot be increased it being his essence it cannot be made better for God hath in him not onely all the actuall but all the possible goodnesse that is in the creatures any creature still may be better thy riches honours comforts may be better but thy God cannot be a better God therefore we should infinitely affect him more then all creatures 3. It is independent goodnesse he is omnis boni bonum hence he is said to be onely good that is essentially and immutably 4 It is essentiall the essence and goodnesse of the creatures is different goodnesse in the Angels the perfectest creatures is a superadded quality to them they may be good but ille bono suo bonus est He is good with his owne goodnesse he can not be God if he be not good 5. It is illimited goodnesse infinite without all bounds above all that can be conceived he being essentially so and not limited to this or that being neither is his goodnesse 6. It is immixed goodnesse 1 John 1. 5. He is light and there is no darknesse in him not the least evill of sin 7. It is the sampler and forme of all goodnesse in the creatures so far a thing is good as it doth resemble him All the good of a creature is in God alwaies 1. Eminently as you consider it in its kind without imperfection 2. Efficiently as he is the Authour and cause of all the good the creature hath 3. Exemplarily as he is the rule and patterne of all goodnesse 4. Finally as he is the chiefest good of all creatures so that all terminate their desires in him Secondly God is good respectively in what he doth to the creatures that appeareth in the good things bestowed upon them He gives to all liberally especially the rationall creatures as Men and Angels partake of his goodnesse being made capable of enjoying him for ever 2. In the evill he keepes of from the elect as he will withhold no good thing so he will let no evill befall them Ob. God is infinitely good say the Arminians therefore he can not but naturally will good to the creature Sol. It doth not follow for out of his goodnesse he made the world his goodnesse freely communicated not out of necessity then it will follow that he naturally made the world 2. God is infinitely just therefore he also naturally wils the perdition of all sinners which they will not admit 3. He is infinitely good in himselfe not therefore so to his creatures for so he should will all good to them and actually communicate it and so should save all Notwithstanding Gods goodnesse of nature he suffered man to fall but yet he was so good that he would not have suffered it unlesse he could have shewed as much goodnesse to man another way and indeed Christ is a greater good to us by faith then Adams innocency could have been but yet since that evill is come into the world how many calamities might befall thee did not Gods goodnesse prevent it that the earth swallowes thee not up t is Gods goodnesse The goodnesse of God is so great that no creature should suffer punishment but that the justice of God doth require the same or else some greater good may be drawn from thence Ezek. 33. 11. Ob. How doth it agree with Gods goodnesse that it is said Psalm 18. 27. With the froward he will shew himselfe froward Sol. In the generall the meaning is onely that Gods judgements shall agree with mens manners and David shewes not how God is in himselfe but relatively how he is to us We should 1. love God because of his goodnesse for it is the proper object of love That which is the chiefe good ought to be the principall object of all the powers of our soules God is the principall good O that we could account him so and accordingly carry our selves toward him 2. Imitate him be good as he is good be like our Heavenly father good to all Rom. 12. 9. cleave to that which is good we should still be doing or receiving of good 3 Gods goodnesse will support his children in their calamities Nehem. 1. 7. and arme them against poverty and the feare of death it selfe I doe not feare to die said Ambrose because we have a good Lord. Nec pudet vivere nec piget â—ori quia bonum habemus Dominum We are much to be blamed for sleighting despising or neglecting him the fountaine of all goodnesse Man is a most loathsome creature that hateth and foolish that sleighteth this chiefe good Here is a use of thankfulnsse to Gods people which enjoy the goodnesse of God in part here in the creature and shall hereafter immediately and fully God is good to all in bestowing upon them gifts of nature of body or of mind but he is especially good to some whom he hath chosen to life eternall We may see the great evill of sinne nothing is so opposite to this attribute of Gods goodnesse as sinne the Divels are not evill as creatures but as sinfull CHAP. XI SO much in generall of Gods vertues Secondly in speciall the vertues which imply not imperfection in the reasonable creature are attributed to God The principall of which are 1. Bounty or Graciousnesse by which God shewes favour to the creatures freely and that either commonly or specially 1. Commonly when he exerciseth beneficence and liberality toward all creatures powring upon them plentifully all goods of nature body mind and fortune so that there is nothing which tasteth not of the inexhausted fountaine of his blessings and goodnesse Matth. 5. 44 45. Psal. 36. 5 6. Gods bounty is a will in him to bestow store of comfortable and beneficiall things on the creature in his kind This bounty he shewed to all things in the creation even to all Spirits all men and all creatures and doth in great part shew still for he opens his hand and filleth every living thing with his bounty he gives all things richly to enjoy 2. Specially toward the Church by which he bestoweth eternall life on certaine men fallen by sinne and redeemed in Christ Titus 2. 11. 3. 4. As this is exercised toward the whole Church so in a speciall manner toward some members of it as toward Enoch Moses Jacob David Paul and especially Abraham who is therefore often called the Friend of God he made with him and his seed a perpetuall league of friendship and he constantly kept his Lawes and Statutes John 15. 14 15. Gods Graciousnesse is an essentiall property whereby he is in and of himselfe most gracious and amiable Psal. 145. 8. God is onely gracious in and of himselfe
needfull for it Mercy in God is not any passion or quality as it is in men but it is the very divine essence it selfe and therefore perpetuall and inâ—inite such as no tongue can expresse Mercy in God and in us differ 1. It is in him essentially in us as a quality 2. In him primarily in us secondarily Gods mercy is the cause of all mercy it is without motive or worth in us naturall free Rom. 9. 18. boundlesse extends to a mans soule body this life the next to a man and his posterity Exod. 34 6 7. it is above all his workes Psal. 145. 9. it is beyond his promise and our expectation Reasons 1. Whatsoever good and commendable thing is to be found in the creature that must needs be found eminently and excellently in the Creator from whom it is derived to the creature and who could not derive it tâ— the creature if he had it not more perfectly in himselfe Now mercy is to be found in all good men and it is a lovely and commendable thing in them such as begets good will and liking towards them therefore it is much more fully in God 2. He hath great mercy in him if God be mercifull at all he must needs be mercifull in great measure yea above all measure beyond all degrees in all perfection for the essence of God is infinite and his wisdome power and mercy are infâ—nite There is a mercy of God which extends to all his creatures Psal. 145. 9. Luke 6. 35. God is mercifull unto all men but especially to some men whom he hath chosen unto himselfe The speciall mercy of God is offered unto all within the Church Ezech. 16. 6. Acts 13. 40. but is bestowed onely upon some viz. such as receive Christ John 1. 11 12. This life is the time of mercy wherein we obtaine pardon for sinne after this life there is no remission or place for repentance All blessings Spiritual and Corporeall are the effects of Gods mercy Common blessings of his generall mercy speciall blessings of his speciall mercy The effects of Gods speciall mercy are 1. The giving of Christ for us 2. His Word 3. Justification 4. Sanctification 5. giving his Spirit for a comforter in our griefes and afflictions Iâ—hn 14. 16. 6. The Sacraments Mercy must accord with wisdome justice and truth therefore those that stoope to justice by acknowledging their offence and worthinesse to be punisht for it and are sorry they have so offended and â—esolve to offend so no more and earnestly also implore Gods mercy shall partake of it The Lord is plenteous in mercy to all which call upon him and the Lords delight is in them which feare him and hope in his mercy Judge your selves and you shall not be judged humble your selves under the hand of God and he will exalt you On these termes he will shew mercy universally to all which submit to him thus and seeke to him for mercy without any exception of person fault time Quest. Whether mercy and justice be equall in God and how can he be most just and most mercifull Answ. Mercy and Justice may be considered ad intra as they are essentiall properties in God and so he is equally just as well as mercifull 2. Ad extra as he puts himselfe forth into the outward exercise of mercy and punishment In this latter sence we must distinguish between this present time where mercy triumphs against judgement Jam. 2. 13. and the day of judgement that is a time of justice and retribution to the wicked and so David speaking of this present time saith All thy waies are mercy and truth Psalm 25. and that of the Schooles is true remunerat ultra condignum punit infra Gods justice and mercy are both infinite and equall in him onely in regard of man there is an inequality For God may be said to be more mercifull unto them that are saved then just to them that are damned for the just cause of damnation is in man but of salvation is wholy from God In himselfe and originally they are both equall and so are all his attributes but in respect of the exercise and expression upon his creatures and abroad in the world there is some difference Mr Bolton on Prov. 18. 14. 1. We should believe this point labour to be fully perswaded in our hearts that Gods mercies are great and many he hath preventing mercies how many sinnes hath he preserved thee from 2. sparing mercies Lam. 3. 22. behold Gods severity towards others and mercy toward thee 3. renewing mercies 4. pardoning mercies He is willing and ready to helpe us out of misery Therefore we should praise him for this attribute how excellent and desirable a thing is mercy therefore give him the glory of his mercy 2. It is full of comfort to a child of God he need not be dismayed with any thing not his imperfections since the divell himselfe cannot hurt him for God is more mercifull to help him then the divell can be malicious to hurt him 3. We should be encouraged to seeke to him for mercy seeing there is so great store of it in him There is an infinitnesse of mercy in God so that what ever my sinnes have been if now I will turne he will accept me if I strive to turne he will enable me Therefore I will now runne to him for mercy I will fall down before the Throne of justice and confesse I have deserved wrath and nothing but wrath but will cry to him for mercy 4. Those that have and doe seeke should give him the glory of his mercy and take comfort themselves in the confident hope of finding mercy Praise him for his mercy to others and he will give thee some comfortable hope of finding it thy selfe 5. We should be mercifull like God to our selves and brethren their soules and bodies imitate his mercy be you mercifull to the afflicted and distressed shew mercy freely and constantly and then we shall obtaine mercy Matth. 5. 7. 6. We should labour to be qualified for mercy 1. Confesse our sinnes and forsake them Prov. 28. 13. 2. Feare God his mercy is on them that feare him Luke 1. 50. Psal. 103. 11 17 18. 3. Love God He shewes mercy to them that love him Exod. 20. 6. 4. Trust in God then mercy shall compasse us Psal. 32. 10. 5. Thinke on good things then we shall have mercy Prov. 14. 22. 6. Keepe close to the rule of Gods Word Gal. 6 16. CHAP. XII AThird vertue in God is Justice by which God in all things wils that which is just or it is the Attribute whereby God is just in and of himselfe and exerciseth justice toward all creatures and giveth every one his due Esay 45. 21. Psal. 11. 7. Gen. 18. 25. Zeph. 3. 5. Rom. 2. 6 7. 1 Pet. 1. 17. 2 Thess. 1. 6 7. 2 Tim. 4. 8. 1 John
King of glory Psalm 24 8. Father of glory Ephes. 1. 17. 2 Efficaciously when it affirmeth that all the earth is full of the glory of God Esay 6. 3. and propounds the glorious and wonderfull workes of God to be considered by us Exod. 32. 18. He meanes he will shew him so much of his glory as it is possible for a creature to behold and live we can not behold the fulnesse of it God is glorious in his nature 1 Cor. 11. 7. his glory obscureth all other glory Esay 6. 2. Gen. 18. 17. 1 King 10. 13. His glory is manifested 1 Extraordinarily in the cloud in apparitions and visions 2 Ordinarily in his word and workes The Law sets forth the glory of his justice and the Gospell that of his mercy 2 Cor. 3. 8. it is called his glorious Gospel Luke 2. 14. All his workes set forth his glory both those of creation and preservation or providence Psalm 19. the whole creation must needs shew forth his glorious power and wisdome the souud is said to goe over all the world that is alâ— creatures must needs gather that if the Heavens be such glorious Heavens the Sunne so glorious a Sunne how much more must that God be a glorious God who is the authour and worker of them God is glorious in all his workes upon the hearts of believers he puts a glory upon them so that in this sence he is effectually glorious Ephes. 5. a glorious Church and Psalm 43. The Kings daughter is all glorious within this glory is grace when God makes one holy heavenly-minded meeke zealous hereafter we shall have glorious bodies and soules God made all things for his glory for of him and to him are all things Rom. 11. All the unreasonable creatures are for Gods glory 1 In that they are serviceable to man for herein God is glorified in that they can accomplish those ends for which they were made and that is for man Gen. 1. the Sunne and Starres are for him as well as creeping things these creatures are for a twofold use 1 To give him habitation and to be meanes of his corporeal life 2 To be continuall quickners of him to praise Gods glorious power and wisdome God is said Acts 4. not to leave himselfe without witnesse the reasonable creatures are made chiefly for his glory because they know and love him That God is Glorious appeares 1 God hath made many of his creatures glorious Dan. 10. 8. so there is one glory of the Sunne another of the Moone the King clad with gorgeous attire and being arrayed with the Ensignes of his Soveraignty is glorious so Salomon 2 This glory shall continue for ever because God hath it from himselfe and derived it not from another He is a perfect being independent all things are under him the inferiour can not worke without the superiour There is a double glory in things 1 Inherent in themselves which is partly visible as that of the Sunne partly intelligible an excellency in a thing which affects the understanding 2 From without given by others so there is a kinde of glory and excellency in some precious stones which affect a man with a kind of wondering so in an Angell a great shining as in that which appeared to Zachary so in the vision that Paul saw and when God appeared to Moses There is an inward glory standing in being worthy of highest esteeme and an outward glory standing in being highly accounted of God is worthy to be esteemed above all and is so by the holy The chiefest and highest cause of any benefit shewd to us is not our selves but the name of God even his glory and the cleare declaration of his owne excellencies Ezek. 20 9. 14. 22. Psalm 25. 1. Ezek. 36. 22. Reas. 1 The thing which induced God to make all things must needs be the cause of all other benefits bestowed after the creation now he made all things for himselfe and his owne name for neither had they any being nor could they have any before and therefore could not be any moving cause to their owne creation therefore neither to doe any other thing 2 All creatures are nothing and lesse then nothing in comparison of God therefore he could not by them be moved to worke any thing but doth it for his owne names sake Things meane and triflng are not fit to be the highest end of an excellent worke God is most high and glorious and all creatures are lesse then nothing before him therefore himselfe must be moved by himselfe not by them chiefly to doe any thing for them For as God hath no efficient materiall or formall cause at all but is to himselfe instead of all these because he is of himselfe so neither can he have any finall cause but himselfe For if he have any other end then himselfe that is his own glory he were some way dependent upon some other thing which is impossible If it be objected how is it said then that God doth this or that for Abraham Isaac and Jacobs sake as often Moses presseth him in his prayers The answer is he lookes upon them still in subordination to his owne name so that they are motives but in reference to his name and no otherwise He glorifieth himselfe and aimeth at his own glory in keeping covenant and promise with them Gods glory is the end of predestination both reprobation Prov. 16. 1. and election Ephes. 1. 5 6. of the creation and administration of all things Rom. 11. 36. of all benefits obtained in Christ 2 Cor. 1. 20. and should be of all our actions 1 Cor 10. 35. Quest. Whether the infinite glory which God hath as God be communicated to Christs humane nature Answ. That being a creature can not have that glory which is due to the Creator It is true Christ is infinitely to be glorified because he is God and man but not therefore his humane nature Our Divines distinguish between a glory meerely divine and a Mediators glory which is next to divine far above all creatures Ob. Christ prayed for the glory which he had before the beginning Sol. Christ had it in decree and predestination and that was not Gods essentiall glory which is a property for he requires he may have it now which could not be if he had it from eternity We glorifie God not by putting any excellency into him but by taking notice of his excellency and esteeming him accordingly and making manifest this our high esteem of him There is a twofold glory 1 Essentiall infinite everlasting this is called gloria it receives neither addition nor diminution by any created power 2 Accidentall finite temporary called glorificatio this ebs or flowes shines or is overshadowed as goodnesse or gracelesnesse prevailes in the world It serves 1 To shew the vilenesse and basenesse of all wicked men which oppose Gods glory and strive to obscure it dishonour this glorious God setting light by him in their
affections of love and joy shall have their full content the memory shall represent to you perpeâ—ually all the good that ever God did for you God is most Blessed 1 Cor. 11. 31. Rom. 9. 4. 1 Tim. 1. 11. 6. 15. 2 Cor. 11. 31. yea blessednesse it selfe he is blessed in himselfe and to be blessed by us Gods Blessednesse is that by which God is in himselfe and of himselfe Al-sufficient Or thus Gods happinesse is that Attribute whereby God hath all fulnesse of delight and contentment in himselfe and needeth nothing out of himselfe to make him happy The Hebrews call blessed Ashrei in the abstract and in the plurall number Blessednesses Psal. 1. 1. 32. 1. Because no man saith Zanchy can be called and be blessed for one or another good unlesse he abound with all goods Blessednesse is a state of life wherein there is a heape of all good things The Greeks called blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is not subject to death miseries By the etymologies and significations of these two words it appeares saith Zanchy that there are two parts of blessednesse one to be free from all miseries another to abound with all goods and so to abound with them that thou desirest nothing more A third particle saith he is to be added per se sua natura and a fourth condition that he wel know his owne blessednesse So that he is truly blessed saith Zanchy which of himselfe and from his owne nature is alwaies free from all evils and abounds with all goods perfectly knowing his own felicity and desiring nothing out of himselfe but being fully content with himselfe which description agreeth onely to God God is blessed essentially primarily originally of himselfe such and not by the helpe of any other thing Reasons 1 He that is the fountaine of all blessednesse to others how can he be but infinitely blessed himselfe He makes all those things happy to whom he vouchsafeth in any sort to communicate himselfe Wherefore as that which maketh hot and light that is more hot and light then that which is made so so must he exceede all other things in blessednesse which makes all those persons blessed which have any part of blisse 2 Either he hath blessednesse or there should be none for if it be not found in the first and best essence and cause of all other essences it can not be found in any other thing All men and things affect it therefore such a naturall and universall inclination can not be wholly in vaine as it should be if there were no blessednesse to satisfie it The happinesse of every thing stands in the perfect enjoying of it selfe when it hath all which it inclineth to have and inclineth to have all and onely that which it hath then it is fully satisfied and contented and full contentment is felicity Goodnesse filleth the reasonable appetite of mans soule therefore must he needs be happy whose will is filled with good for then he enjoyes himselfe then is his being truely comfortable to him and such as he cannot be weary of Nothing is happy in enjoying it selfe and of it selfe but God alone all other things doe enjoy themselves by helpe and benefit of some other things besides themselves And if they enjoy themselves by helpe favour and communication of a perfect lasting constant eternall and full goodnesse then have they a reall solid and substantiall happinesse but if by a vaine short momentany partiall defective goodnesse then have they but a shew and resemblance of happinesse a poore weake feeble imperfect nominall happinesse The happinesse of a man consists in enjoying himselfe by vertue of the possession of the greatest good whereof he is capable or which is all one by enjoying the greatest good for enjoying it he enjoyes himselfe in and by it and enjoying himselfe by it he doth enjoy it these are inseparably conjoyned So when a man is possessed of such a thing as doth remove from him all that may be discontentfull and hurtfull to him and can fill him full of content then is he happy and that is when he hath possession of God as fully as his nature is capable of possessing him Accordingly we must conceive Gods happinesse to be in the enjoyment of himselfe he doth perfectly enjoy his being his life his faculties his Attributes his vertues I say himselfe in himselfe and of himselfe doth perfectly enjoy himselfe and this is his perfect happinesse He liveth a most perfect life abounds with all perfect vertues sets them a worke himselfe in all fulnesse of perfection and in all this enjoyes himselfe with unconceivable satisfaction Blessednesse or felicity is the perfect action or exercise of perfect vertue in a perfect life The Lord hath a most perfect life and perfect faculties and also most perfect vertues and doth constantly exercise those perfect vertues and faculties He is blessed because he is strong and enjoyes his strength wise and enjoyes his wisdome just and enjoyes his justice eternall and enjoyes his eternity Infinite Perfect and that without any dependence reference or beholdingnesse to any other God is Happy 1 Formally in himselfe which implies 1. that there is no evill of sinne or misery in him neither is he lesse happy because men offend him Secondly that he abounds with all positive good he hath infinitely himselfe and after a transcendent manner the good of all creatures this is implied in that name when he is called a God Al-sufficient he made not the Angels or the world because he needed them 3. That he is immutably happy because he is essentially so Happinesse is a stable or setled condition therefore Saints and Angels also are happy but dependently they have it from God Gods happinesse is more then the happinesse of any creature The creatures are happy by the aggregation of many good things together they are happy in their knowledge in their love joy and these are divers things but now God is happy by one act which is the same with his essence A man here on earth is happy but it is not in Act alwaies it is sometimes in habit 2 Those Acts by which Angels are happy are successive they have one act of understanding one of love one of joy after another but Gods happinesse can be no more multiplied then his very nature or being can 3. He is happy effectively he makes his children happy Deut. 28. 3. Happy are the people whose God is the Lord. He can blesse the conscience with peace though Hell and divels rage the soule with grace he is the authour of all blessednesse all the blessednesse in Heaven is from him 4. He is objectively blessed God the onely object and good thing which if a man have he must needs be blessed God is also to be blessed by us which blessing addes nothing to his blessednes but is therefore required of us that we may somewhat enjoy his blessednesse The reasonable creature
ought to blesse God that is to observe and know his blessednes and for to doe two things to him 1 To applaude it 2 To expresse and acknowledge it In Scripture-phrase to blesse signifieth two things 1 To praise a person for those things which are praise-worthy in him as Gods name is said to be above all blessing and praise Blesse the Lord O my soule and all that is within me blesse his holy Name 2 To wish well to it that my soule may blesse thee before it die pronounce and wish thee blessed We cannot pronounce any blessing upon God nor bestow any benefit upon him He is too excellent to receive any thing by way of promise or performance from us but we must performe these two things viz. wish well to him speake well of him Wish well to him that is acknowledge his exceeding happinesse and will that he may be ever what he is as we know he ever wil be For to wish a thing continue being that is is possible and to wil Gods eternall blessed and glorious being that is one of the most excellent acts of the creature and in doing so we blesse God so much as a creature can blesse him Perfect happinesse is not to be had here but so much happines as can be had here is to be had in him he can give himselfe to those which seeke him in some degrees and then are they in some degrees happy he can give himselfe to them in the highest degree and then they are in the highest degree happy according as he doth communicate himselfe to us more or lesse so are we more or lesse happy 1 We have little mind to wish well to God or rejoyce in his welfare or to acknowledge and speake of it 2 We should stir up our selves to blesse God and say how blessed art thou and blessed by thy Name We should set our minds and our tongues aworke to set forth to our selves and others his exceeding great excellencies When we see and know excellent abilities in any man we cannot but be oft talking with our selves and others of his great worth so we seeing and knowing the infinitenesse of God must be often telling our selves and others what we do know by him thereby to stirre up our selves and others more and more to know him and we must declare before the Lord his goodnesse and his loving kindnesse to the sonnes of men 3 We must learne to seeke happinesse where it is even in God and in his favourable vouchsafing to be ours and to give himselfe to us It is not possible for the creature to be happy and enjoy it selfe unlesse it enjoy the best and greatest good whereof it is capable and which will fully satisfie all the longings and inclinations of it We should 1. see our misery that being alienated from God must needs be miserable till this estrangement be removed 2 Set our selves to get true blessednesse by regaining this union and communion with God the fountaine of all blisse and hate sinne which onely separates between God and us and hinders us from enjoying the Blessed God 3 We should place all our happinesse in him and in him alone for he is not onely the chiefe but the sole happinesse we should use the world but enjoy him Psalm 16. 11. we should use the meanes which may bring blessednesse Psalm 1. 1. Matth. 5. 3 to 12. if we live holily we may looke for happinesse All the promises in the Scripture belong to godly men they shall be blessed here and hereafter who serve God in sincerity We must expect and looke for happinesse onely in our union with and fruition of him Austin alledgeth out of Varro 288 severall opinions of Philosophers concerning felicity Blessednesse is the enjoying of the Soveraigne Good now what that is we must judge by these two Characters it must be 1. Optimum the best otherwise it wil not sistere appetitum give us content we wil be ever longing 2. Maximum the most compleat otherwise it wil not implere appetitum we shall not be satisfied therewith God is Optimus Maximus Happinesse it the summe of all our desires and the ayme of all our endeavours Perfect Blessednesse consisteth in the immediate fruition of the chiefe perfect and al-sufficient good even God himselfe The good to be deâ—ired simply for it selfe is God onely who being the first cause of all things the first essentiall eternall infinite unchangeable and onely good must needs be the chiefe good and therefore the last end intended by man given by God who being not onely desired but enjoyed of necessity must fully satisfie the soule that it can goe no further not onely because the subject is infinite and so the mind can desire to know no more but also because fulnesse of all good that can be wished is to be found in God Therefore our happinesse is compleat and perfect when we enjoy God as an object wherein the powers of the soule are satisfied with everlasting delight This may suffice to have spoken concerning Gods Essence and Attributes by which it appeares that God is farre different both from all faigned Gods and from all creatures The consideration of the Divine persons followeth for in one most simple nature of God there are distinct persons CHAP. XVI Of the Trinity or distinction of Persons in the Divine Essence WE cannot by the light of nature know the mystery of the Trinity nor the incarnation of Jesus Christ. But when by faith we receive this doctrine we may illustrate it by reason The similies which the Schoolmen and other Divines bring drawn from the creature are unequall and unsatisfactory since there can be no proportion between things Finite and Infinite Two resemblances are much used in Scripture the Light and the word The Light which was three daies before the Sunne Gen. 1. and then condensed into that glorious body and ever since diffused throughout the world is all one and the same light So the Father of lights which inhabiteth light which none can approach Jam. 1. 17. and the Sunne of righteousnesse Mal. 4. 2. in whom all the fulnesse of the Godhead dwelleth bodily and the holy Ghost the Spirit of illumination are all one and the same God Again it is the same thing that the mind thinketh and the word signifieth and the voyce uttereth so is the Father as the mind conceiving the Sonne as the word conceived or begotten the holy Ghost as the voice or speech uttered and imparted to all hearers and all one and the same God A studious Father meditating on the mysterie of the Trinity there appeared unto him a child with a shell lading the Sea into a little hole he demanding what the child did I intend said the child to empty the Ocean into this pit It is impossible said the Father as possible said the child as for thee to comprehend this profound mystery in thy shallow capacity The
must needs be at least 160. times 60. miles every houre that is almost 16000. miles every houre that is 166. miles every minute The celerity of this motion b is incredible it goes beyond the thoughts of a man to conceive distinctly of the passage through every place if a man should divide the circumference of the circle of the Sunne into certaine parts he could not so soone have thought of them as the Sun runs through them God doth this great work it is thought to be caused by the turning round of the highest Sphere or the Firmament which pulling along with it selfe the inferiour Orbes makes them to move according to its course but who can give a reasoâ— why that Spheare it selfe should goe so swiftly even much more swiftly then the Sun because it is far higher then the Sun as much as that is higher then the earth but the immediate power of God who doth move all in moving this one But that God should make the Sun fulfill such a daily race to make day and night it highly commends the work Againe the usefulnesse of it is great for if it should be in any place alwayes night what could they doe how should they live How would any thing grow seeing the nights are cold light and heate being companions and cold and darknesse being companions If no light had beene in the world the world would not have beene a place fit for living things But if one halfe only of the world should have had light with it alwayes it would have caused excessive heate and so would have burnt up and consumed all things beene no lesse harmfull then the defect of heat but now the succession of one of these to the other viz. light and heate to darknesse and cold doth so temper them by a kind of mixture that it is in such proportion in every place as is necessary to bring forth all sorts of living things especially the fruites of the earth So God hath assigned such a way and race to the Sunne which by his presence makes day and by his absence night as was fit only fit for the quickning enlivening and comfort of every kind of living creature so that upon this course the wel-being yea the very being almost of all things doth depend Wee should lament and bewaile our exceeding great blindnesse that live day after day and night after night and yet busie not our selves about this worke not see God in it though it be so constant as it was never stopped but twice since the beginning of the Creation viz. in Hezekiah's time by going backe of the Sunne and in Joshuah's time by stopping of the Sun for a certaine time by the immediate power of God We have the profit of the day and of the night but neither in one nor other do we mark the wisedome goodnesse and power of God In the night men rest and refresh their bodies with sleepe wilde beasts then wake and hunt for their prey In the day men and tame creatures make and dispatch their businesse and eate and drinke and wilde beasts then rest in their dens God is still working for us our thoughts are still idle towards him this is a proofe of our Atheisme and estrangement from him this is the blindenesse of our mindes a not being able to discern of things by discourse of reason the power of understanding for the conceiving of which just and plain reasons are offered unto us There is a natural blindnesse of the eye when it is unable to discerne things by the light of the Sun this is felt and complained of but spirituall blindnesse of mind is when it is unable to discerne supernaturall truths which concerne the soule and another and better life by the use of reason and helpe of those principles which are as light unto it this is not felt nor lamented but it is therefore not felt because it is so naturall to us and because we brought it into the world The beginning of the cure of spirituall blindnesse is to see it let us see it therefore and be troubled at it why do not I see Gods great worke in making night and day to succeed each other Let us looke up to God in this worke and meditate on it at fit times in the morning so soone as we are awake and begin to see the darknesse vanquished and the light conquering and that the Sun is raised above our Horizon and is come to visite our parts againe it were a fruitfull thing to think thus How great a journey hath the Sunne gone in this little time wherein I have been asleep and could observe nothing and now returned againe as it were to call me up say Lord thou hast made night I have the benefit of it and now light visits me Oh that I could honour thee and magnifie thy power and the greatnesse of thy hand and use the light of the day to do the services that are required at my hand in my place Againe in the evening a little before we sleepe we should think of the great work of making day for these many houres the Sun hath beene within our sight and shewed its beames and light unto us and hath run a long race for our good bringing with it lightsome cheerfulnesse the companion of the day Now it is gone to the other part of the world to visite them that God might shew his goodnesse to one place as well as to another Where a multitude of things concur to one effect with which none of them in particular is acquainted there we cannot but know that one common wisedome ruleth them all and so it is in the working of the Sun Moone and Stars to make the Seasons of the day and night and of Summer and Winter therefore some common wisedome must over-rule all of them There is a spirituall light in our Horizon whereas Judaisme and Turcisme is darknesse and Popery a glimering light We should pray to God to give us spirituall light and be thankfull for it He makes day and night also in respect of prosperity and adversity weeping may continue for a night this viciâ—litude keepes the soule in growth in good temper as the other is profitable for the body pray to God to send Christ to them which sit in darknesse and in the shadow of death and vouchsafe to make it day with them as well as with us Hee hath said in his word that hee will discover the glory of his Sonne and all the earth shall see it together CHAP. IIII. BY the name of Clouds and Waters above the Firmament Gen. 1. We may understand all meteores both watery and fiery which were then created in their causes and so by clouds and windes Psal. 104. 3. must be understood all the meteors the great works of God by which he sheweth himselfe worketh in this lower Heaven They are called Meteors because they are most of them generated
Good and Omniscient as hee wherefore they must bee made by some Maker because they cannot bee Eternall and if made then either by themselves or some other thing besides themselves not by themselves because that implies and absolute contradiction if by some other thing then by a better or worse thing not by a more meane for the lesse perfect cannot give being to a more perfect thing for then it should communicate more to the effect then it hath in it selfe any way which is impossible that any efficient cause should doe not by any better thing then themselves for excepting the Divine Majestie which is the first and best there is no better thing then the Angels save the humanity of our Lord Jesus Christ which could not bee the Maker of them because they were created some thousands of yeares before the humanity was formed in the Virgins womb or united to the second person in Trinity Wee are not able to conceive of their Essence they are simple incorporeall Spirituall substances therefore incorruptible An Angell is a Spirituall Created compleat substance indued with an understanding and will and excellent power of working An Angel is a substance 1. Spirituall that is void of all corporeall and sensible matter whence in Scripture Angels are called Spirits Psal. 104. 4. Heb. 1. 14. Therefore the bodies in which either good or evill Angels appeared were not naturall to them but only assumed for a time and laid by when they pleased as a man doth his garments not substentiall but aeriall bodies they were not Essentially or personally but only locally united to them so that the body was moved but not quickned by them 2. Created by which name hee is distinguished from the Creator 3. Compleate by which an Angel is distinguished from the reasonable soule of man which also is a spirituall substance but incompleate because it is the essentiall part of man 4. Indued with 1. an understanding by which an Angel knoweth God and his works 2. a will by which he desires or refuseth the things understood 3. An excellent power of working by which hee effects what the will commands this is great in them Psalm 103. 20. See 2 Kings 19. 35. The Angels are most excellent creatures when the highest praise is given of any thing it is taken from the excellencie of Angels Psal. 78. 25. 1 Cor. 13. 1. They are called holy Angels Luke 9. 26. Marke 8. 36. therefore they are cloathed with linnen Dan. 11. 4. to signifie their purity and are called Angels of light 2 Cor. 12. 14. to note the purity wherein they were created All the Individuall Angels were made at once and as God made Adam perfect at the first so they were made of a perfect constitution They have all our faculties save such as be badges of our weakenesse they have no body therefore not the faculties of generation nutâ—ition augmentation They have reason conscience will can understand as much as we doe and better too they have a will whereby they can refuse evill and chuse good a conscience reasonable affections though not such as depend upon the bodie They are endowed with excellent abilities know more of God themselves us and other things then we doe love God themselves and men are obedient to God The good Angels obey God 1. Universally in all things Psalme 103. 20. 2. Freely and readily make hast to doe what hee would have done therefore they are said to have Harps Revel 15. 2. as a signe of their chearfull mind 3. With all their might they serve God with diligence sedulity therefore they are said to have wings to flie 4. Constantly Rev. 7. 15. and 14. 4. They have incredible strength and therefore by an excellencie they are called strong in strength Psal. 103. 20. Angels of the power of the Lord Jesus 2 Thess. 1. 7. Powers Rom. 1. 38. One Angel is able to destroy all the men beasts birds and fishes and all the creatures in the world and to overturne the whole course of nature if God should permit it to drowne the earth againe and make the waters overflow it to pull the Sunne Moone and Starres out of their places and make all a Chaos therefore we reade of wonderfull things done by them they stopt the mouths of Lions that they could not touch Daniel they quencht the violence of the fire that it could not touch so much as a haire of the three Childrens heads nor a threed of their garments they made Peters chaines in an instant fall from his hands and feet they can move and stir the earth say the Schoolemen as appears Matth. 28. 2. The Angels shooke the foundation of the Prison where Paul and Silas lay and caused the doores to flie open and every mans bands to fal from him They destroyed the first borne of Aegypt Sodome and Gomorrah One Angel slew in one night in the host of Senacherib and hundred fourscore and 5000. men Reas. Their nature in respect of bodily things is wholy active not passive they are of a spirituall nature what great things can a whirl-wind or flash of lightning doe They are swift and of great agility they have no bodies therefore fill not up any place neither is there any resistance to them they move with a most quick motion they can be where they will they move like the winde irresistibly aud easily without molestation and in an unperceivable time they move more swiftly then the Sun can dispatch that space in as few minuts which the Sun doth in 24. hours They have admirable wisedome 1 Sam. 18. 14. and 14. 20. the knowledge of the good Angels is increased since their Creation for besides their natural knowledg they know many things by revelation Dan. 9. 22 23. Matth. 1. 20. Luke 1. 30. either immediately from God or from his Word Ephes. 3. 9 10. 1 Pet. 1. 12. Luke 15. 18. by experience and conjecture How an Angel doth understand is much disputed their understanding is not infinite they know not all things Mar. 13. of that day the Angells know not againe they cannot know future contingent things any farther then God reveales these things to them neither can they know the secrets of mans heart 1 Kings 8. 39. Psal. 7. 10. for that is proper to the Lord alone They are said indeed to rejoyce at the conversion of a sinner but that is no further then their inward conversion puts it selfe forth into outward actions They do not know the number of the Elect nor the nature of spirituall desertions the manner of mortifying sin unlesse by the Church and Ministry of the word So againe for the manner of their knowledge that of the Schooles about their morning and evening knowledge is vaine but it is plain they know discursivè as well as intuitivè though some say they are creaturae intelligentes but not ratiocinantes There are three degrees of their knowledg say the Schoolmen
16. 8 9 10. Both in the curtaines of the Tabernacle Exo. 26. 1. and the wall of the Temple Cherubims were painted up and downe to signifie as judicious Divines thinke what protection the people of God have in serving him 4. They comfort them in distresse heavinesse and distraction Gen. 20. 17 18. 32. 1 2. Esay 6. 6. Luke 1. 30. and 2. 10. Matth. 28. 5. Acts 10. 4. 27. 23 24. Judges 6. 12. 13. 10. Dan. 10. 12. Matth. 1. 20. 2. 12 13. 5. They suggest holy thoughts into their hearts as the Devill doth evill and uncleane thoughts resist Satan as in Jude 6. They carry the souls of the elect into heaven at the end of this life Luke 16. 22. and at the day of judgment they shall gather the elect from the four winds separate between the elect reprobate Matth. 24. 31. 13. 27. 3. Their services against the wicked and all the enemies of the Church They are ready to execute vengeance upon the enemies of Gods people Esay 37. 36. An Angel smote bloody persecuting Herod Acts 12. At the last day the Angels shall hurrie the wicked to Christs Tribunall and cast the reprobate into hell Matth. 13. 40. 41. 42. 49 50. 8. The speech of Angels Angels and Devils communicate with God and one with another not by speeches for language requires bodily instruments which these Spirits want but as they apprehend every object without senses so they expresse it without language in a secret way We come now to some profitable questions about the Angels The first is this if the Angels be so beneficiall to us whether may they not bee prayed unto The ground and cause which brought in praying to Angels is laid down Col. 2. 13. where you have a generall prohibition of religious worshipping of Angels with the cause of it There are three causes why they attempted this 1. They entred into things which they did not know as the Papists how can they tell whether the Angels pray for us whether they know our wants 2. They follow their carnall mind because they see in the world that to great Magistrates we use Mediators and Intercessors they dare not goe of themselves so here 3. Humility for this they talk as Papists do now wee are unworthy to goe directly to God and therefore we need the help of Angels but this is vaine for Christ is nearer to us then Angels are Ephes. 3. 12. Tutius jucundius loquar ad Jesum quam ad aliquem sanctorum We say that all lawfull and moderate reverence is to be given to Angels which consists in these particulars 1. We acknowledge the great gifts of God in them and praise God for them We confesse it is his mercie that hee hath made such noble creatures to bee serviceable to us and then for themselves in our judgments 1. We honour them and judge them more noble creatures then man they have greater wisdome holinesse and power then man hath 2. For our will and affections we loue them because they love us and delight in our good being ready to helpe us every where 3. We should be carefull of our carriage because of their presence we should not sinne because of the Angels 4. Wee desire to make them examples of our lives that we may doe Gods will as they do 5. If Angels should appeare visibly to us wee should honour them as more excellent creatures but yet stll keep within the bounds of civill or fraternall honour as to our fellow servants but yet above us and not honour them with religious worship The Papists say a religious worship is due unto them but yet that wee may doe them no wrong not indeed such as is due to God but secondary yet stil religious and so they say they intercede for us not as Christ but in an inferiour way and in this sense they hold they may be worshipped and prayed unto Now we will refute their arguments and then confirme the truth with strong reasons For the first all lawful reverence is commanded by the first Table and that is religious or else by the second and that is civill but that manner and degree of their worship is neither therefore it is meerly invented 2. By generall consent religious worship is that whereby we doe acknowledge God to be the primum principium the ultimum finem and summum bonum now this is but one and we may as wel say there is a summum bonum secundariò as there is a secondary religious worship 3. There is the same reason of a religious worship as there is of a divine act of faith love and hope but if a man should say we may with a divine faith beleeve in God primarily and Angels secondarily it were ridiculous therefore here if religious worship were due because of supernaturall excellencies then every godly man were religiously to bee worshipped Our arguments in generall against this are these 1. Matth. 4. 10. Thou shalt worship the Lord thy God him only shalt thou serve Heb. 1. it is applyed to Christ. 2. The promise is to those onely which call upon him 51 Psal. 15. call upon mee 3. It cannot bee of faith for how shall I know whether they hear me whether they be present 4. Coloss. 2. 9. It is condemned for will-worshi◠so that Idolatrie is here committed that kind of it quando divinè colitur id quod non est verus Deus John was reproved for this Rev. 19. 10. and 22. 9. Now John might have distinguished I doe not worship you religiously as God but in the second place The second question is whether every man hath his peculiar Angel This is not a question of faith but yet the more to be suspected because it was generally held among the Heathens who did ascribe to every man born a bad angel to afflict and a good one to defend him a good ill Genius as they called thē Becanus brings places of Scripture to prove it but there is altogether silence in the Scripture concerning it for when the Angels are charged to have care over us it implyeth that it is all their care The chiefest place which most seems to favour that opinion is Acts 12. 15. where they said that it was his Angell Now to this some answer that the men spake according to the opinion of men then generally received not according to the truth as we may give an instance concerning the blind man when they asked whether he or his parents had sinned that he should be borne blinde how could hee sin before he was borne but some answer that there was an opinion generally received which all the Platonists held so Origen and many of the Ancients that the soule was created before it was put into the bodie and as it did good or il it was put into a well tempered or a maimed bodie especially they thought these
evill hee should practically feele what he had lost and what evill he had plunged himselfe into Some have thought that those words Gen. 3. 24. should not be understood Historically but allegorically that is that God gave him noe hopes of coming into this place againe but the text contradicts that some have understood by Cherubims some species and images of terrible creatures as wee call Scarecrowes but that is simple to thinke that Adam was so childish to be afraid of those others interpret it of the fire of Purgatory The more probable Interpretation is that by Cherubims are meant Angels who did after a visible manner shake up and downe this fiery sword Moses doth therfore call them Cherubims because the Jewes knew what he meant having such formes over the Arke Therefore it is taken for Angels not simply but as they appeared in some shape It is a curiositie to enquire how long they staid there although it is certaine they ceased when Paradise was destroyed which was by the floud Therefore this serves 1. For information to instruct us 1. That everyman and woman hath a soule there is a bodie and a spirit which enlivens acts the bodie for all performances of the Compositum we must glorifie God in both 1. Cor. 6. 20. 2. It is immortall by Gods appointing but in it selfe endable because it hath a begining that it may be capable of everlasting weale or woe 3. It is soe immortall that it admits of no cessation or intermission the Anabaptists say it is asleep when it parts froÌ„ the bodie as soone as it leaves the bodie it goes either to Abrahams bosome or a place of torment 4. At the last day it shall be united with the bodie and the bodie raised up for it and both be happie or miserable for ever 2. Be thankfull to God that hath given us our soules and redeemed them by the bloud of his Son propter hanc Deus facit mundum propter hanc filius Dei venit in mundum Chrysost. blesse him especially for sovle-mercies Ephes. 1. 3. 3. John 2 4. and let the soule praise him Psal. 103. and 104. first and last Wee should love our selves Psal. 22. 26. David calleth his soule his darling it is the immediate worke of God CHAP. IX Of Gods Providence TWo things are to be discussed abovt it 1. That there is a Providence whâ—reby the world is governed 2. What it is 1. That there is a Providence which governeth the world and that nothing is done in the world without the certaine and determinate counsell of God is thus proved 1. Faith which leanes and rests on testimonies of holy writ Psal. 14. 2. and 33. 13. the 104. Psal. wholly and 91. Psal. 8 9 10 11. Act. 17. 25. 28. Ephes. 1. 11. At the feast of Tabernacles the Jewes were wont to reade the Booke of Ecclesiastes principally because it speakes so much of the workes of Gods providence 2. Certaine demostrative reasons taken 1. From the causes viz. the Attributes and nature of God 1. There is a God therefore providence because he is a most powerfull and wise King 2. The omnipotent will of God whereby all things are done without which nothing can come to passe 3. His infinite wisedome whereby he can be present with all things which are done in his kingdome 4. His justice in distributing rewards and punishments and goodnesse whereby he communicateth himselfe to the creatures 5. His foreknowledge of all things â— unchangeably depending on the counsell and decree of God 6. He regards the ends of things therefore also the meanes to those ends 7. Hee is the first cause therefore on him depend the second causes 2. From tbe effects the works of God 1. The most wise order of things both naturall and politicke which could not be setled much lesse preserved by blind nature chance or fortune 2. Naturall notions or the law of nature in the difference of honest and dishonest things 3. Peace or torment of conscience from keeping or violating the Law 4. Punishments rewards agreeable to mens deeds which prove there is some Judge of the world and revenger of sins whose severity we cannot shun 5. Heroicke motions vertues and singular gifts given by God to Princes Magistrates Inventers of Arts Artificers others for the common benefit of mankind Lastly by the same reasons it is proved that there is both a God and Providence 2. what providence is It is an externall and temporall action of God whereby he preserveth governeth and disposeth all and singular things which are and are done both the creatures and the faculties and actions of the creatures and directeth them both to the mediate ends and to the last end of all after a set determinate manner according to the most free Decree Counsell of his owne will that himselfe in all things may bee glorified 1. The matter or object of Gods providence is the whole world and whatsoever is b in it for God cares for and governs all things Substances Accidents things great and little necessary and contingent good and evill Hebr. 1. 3. Nehem. 9. 6. The care of God for the bruite beasts living creatures all Meteors is described Psal. 135. Job 37. 2. and ch 38. Matth. 6. 26. Also concerning voluntary things and actions of men good and bad as Prov. 26. 1. 9. Jer. 10. 23. Psalm 139. 1. Psalm 33. 13. 15. concerning things that are contingent Exod. 21. 13. Prov. 16. 33. Matth. 10. 29 30. The least and smallest things are by the God of heaven ordered disposed of according to his owne pleasure and wisdome for very good purpose not so much as a sparrow falls to the ground without Gods providence he saith the hairs of our head are all numbred therefore Cicero was out when he said Dij magna cuâ—ant parva negligunt and the Poet Non vacat exiquis rebus adesse Iovi The reasons of this are these 1. God is infinite in all excellencies infinite in wisedome there may as much wisdome be seen in little as in great things all things in the world yea even all things which might have beene as well as those that have fallen out are subject to his wisedome and power nothing so small but it is a fit subject of knowing and ordering 2. There is a necessary connexion and mutuall dependance betweene great and small things the one supporting upholding the other so that it is not possible to conceive how any thing should be ordered by God if all things were not the little things being like the pins of a house which hold the building together or the hinges of a great gate upon which the whole is moved Object These things are so small as it is an abasement to the Divine Majesty to intermeddle with them Sol. It is his highest commendation to be infinite so that nothing can bee hid from his knowledge the Lords manner of working in
Paul cals it the riches of Gods goodnesse Rom. â— 4. and maketh this use of it that it should lead us to repentance to consider 1. What we were originally good the Creator being so the creature must needs be and â— what we are now unlike him Esay 5. 25. Luke 6. 36. Gods bounty God is like a most liberall housholder which takes order that nothing in his house or about it shall want that which is necessary further then the fault is in it selfe He gives more then we aske and before we aske Vbâ—rior gratia quam precatio 2 Chron. â—0 7. Esay 41 8 James 2. 23. * Gratia est qua Deus in seipso est amaâ—ilâ—s suaâ—que creaturae favet benefacit unde hoc respectu gratia Dei est favor quo creaturas suas inprimis hemiâ—â—es prosequitur Wendelinus * Dr. Jackson of Gods Attributes l. 1. c. 14. Consectaries of Gods graciousnesse Psalm 103. 8 9. 1 Pet. 5. 16. Nehe. 9. 17 31. Rom. 5. 20 21. Ephes. 2. 9. 2 Tim. l. 9. Bâ—na mea 〈◊〉 Aug. l. 10. confess c. 4. Every one is born with a Pope in his belly men had rather be saved by something of their own then be beholding to Christ for salvation Ignorant people say they hope to be â—aved by their good deeds and meaning * Dr. Twisse in a Manuscript In Johannem tract 81. Exod. 33. 19. 34. 6. Psalm 103. â— Exod. 22. 22. Esay 30. 18. Lament 3. 22. Titus 3. 5. Exod. 34. 6 7. Ephes. 2. 4. Rom. 4. 19. 11. 30 31. * Misericordia est qua propensus est Deus ad succurrendum suâ—â— creaturis in aliqua miseria constitutis iisque re ipsa succurrit Wendelinus The Scripture hath three notable words to expresse the fulnesse of Gods mercy in Christ Ephes. 2. 7. Rom. 5. 20. 1 Tim. 1. 14. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put upon Gods mercy Luke 1. 50. 54. Psalm 48. 2 3. 89. 28. * Ephes. â— 4. 1 Pet. 1. 3. Mercy and compassion dâ—ffer onely in the exâ—rinsecall denominations taken from different objects Compassion is good will toward otheâ—s provoked from notice of their misery mercy is an excesse of bounty not estranged from ill deserves in distresse That God hath mercy in hâ—m He is ready to forgive more sinnes thâ—n we can imagine Luke 6. 11. * Exod. 20. 6. The mercy of God which reacheth to the pardon of sin is peculiar to the Catholick Church Esay 33. 24. Lukâ— 16. 24 â—5 Titus 3. 5. Luke 1. 77 78. Lament 3. 2â— On what terms God will shew mercy 2 To whom he will shew mercie Eâ—si omnes hâ—mâ—nes Deus damnaret unâ— excepto tameâ— adhuc major esset misericordia quam judicium nimirum quia nullum 〈◊〉 judicii divini effectum â—isi propter merita eorum qui damnantuâ— at misericâ—rdia nulla invenit merita Chamier 〈◊〉 3. lib. 7. c. 8. Misericordia justitia Dei in se quatenuâ— in Deo sunt pares sunt respectu effectâ—rum objectorum major est miseriâ—ordia Wendelinus Matth. 18. 30. * The Papists sâ—ekâ— to the Virgin Mary and other Saints Maria mater graâ—iae mater miseriooâ—diae Tu nos ab hoste protege horâ mortis suscipe Psalm 106. 3. Luke 1. 46 50. Luke 6. 36. * Justitiâ— est â—ua Deâ—â— in se justus est extra se constanti voluntate suum cuique â—ribuit Wenâ—â—linus Genes 18. 25. Justitia dispâ—nens qua Deuâ— univâ—rsa â—ingula jusâ—â—o ordine dispâ—â—it guâ—ernat Deut. 32. 4. Psalm 11. 7. 48. 11. 145. 17. 1 Pet. 1. 17. Rom. 2. from thâ— 6. to the 12. 2 Cor. 5. 10. Col. 3. 25. Rev. 22. 12. Justitia Distribuens est gratiae vâ—l irae illa â—st 〈◊〉 vâ—â—untas praestandi promissâ—s isâ—a voluntâ—â— implendi comminatiâ—nes Wendelinus Matth. 19. 29. God assigns fit rewards for wel and evill doing Rom. 1. 18. * Gods justice is not a quality or accident in him but his very natuâ—e essentiall to him A man may be a man and yet be unjust but God can not be God and be unjust Geâ—h loc comâ—un * The righteouâ—nesse of God is taken divers waâ—es in Scripture sometimes for the essentiall Attribute of Gâ—d sometimes for the righteousnesse of faith which is called the righteousnâ—sse of God because it is such a righteousnesse as God doth appâ—ove of and with which we may appeale boldly in his presence againe righteousnesse is taken for his truth and faithfulnesse in promises David praies God to do good to him for his righteousnesse he means his faithfulnesse in his promises See Mr Buâ—â—howes on Matth. 5. 6. Consectaries from Gods justice â— Chron. 2. 5. Nehem. 9. 33. Psal. 119. 137. Dan. 9. 7. Rom. 3. 16. Rev. 19. 1. John 14. 6. God is aetâ—rna veritas vera aeternâ—as If God said one were to be corporeall he would have light for his body and truth for his soule Truth is originally from God the first Ideâ— rule or standard of truth is Gods will which is veritas Dei Whereby he is what he is essentially simply immutably by which he wils all things to be what indeed they are and knows them to be such as they are most certainly Veritas rei entitatis whereby things are such as God would have them to be and so are true and good An Idoll is nothing in the world Matth 24. 35. John 17. 17. Which truth of God in his promises may be referred to justice because it is just to performe what thou hast promised 2 Tim. 4. 8. * If I speake falshood out of errour and mistake I am weake if wilfully I am wicked If I keep not promise it is either because I cannot and then I am weake or will not then I am wicked therefore God cannot possibly lie 1 Kings 22. 23. Ezek. 14. 9. Consectaries from Gods truth Ephes. 4. 25. Heb. 20. 23. Consectaries from Gods faithfulnesse Heb. â— 15. Heb. 3. 5. What faithfulnesse is Nahum 1. 3. Esay 30. 18. * Patientia est qua ita iram suam moderatuâ— Deus erga creaturas ut vel poenas differat vel iram unâ—â—â—mento non effundat Wendelinus * God is sensible of the wrong offered to him and provoked to wrath thereby 2 Pet. 3. 13. he not onely restraines his anger but gives them time to repent A leaâ—ned Divine saith if but any tender hearted man should sit one houâ—e in the Throne of God Almighty and looke down upon the earth as God doth continually and see what abominations are done in that houre he would undoubtedly in the next set all the world on fire Mr. Bolâ—â—n Matth. 26. 39. This is in effâ—ct the same with Patience Num. 14. 18. Nehem. 9. 17. 2 Pet. 3. 9. 15 20. Longanâ—mity is toward them of whom we can patience toward them of whom we can not be revenged Consectaries from Gods patience and long suffering Posse nollâ— nobile What patience is It is a