104.23 When the Sunne riseth man goeth forth to his worke Gen. 1.5 He called the light day by a Trope putting it for the time wherein it is the cause of the day Q. What is night A. If we giue way to evident reason and experience we must needs acknowledge the night to be nothing else but the shadow of the earth that is the privation of light made by the earths thicke body intercepting and cutting off the Sunnes beames They that are of the foresaid opinion define night to be the time wherein the light returneth vpward ascending backe againe to the place where God first created it which is as a paradoxe so an vndefensible Tenent both for the reasons abouesaid as also for that in this description there is no efficient or materiall cause implyed which should make the light returne vpward ascend backe againe Lastly there is no respectiue difference made of the diverse parts of the Globe of the earth Whereupon it may be supposed that he that made this definition did not consider the earth heauens to be sphericall and so to make vicissitude of day and night in the moiety of the earth How called God the Night A. He called it Lailah which signifieth resting because he made the night for man to rest in Q. How did God order these things A. He appointed them to keepe their course making a separation betweene them setting them as it were their limites which they might not passe Gen. 1.4 Q. What is this separation A. The separation betweene the day and the night is the euening betweene the night and the day the morning Gen. 1.5 Euening separates by darkenesse morning by light So that the one dis-ioynes the day from the night and the other the night from the day Onely the first euening separated not because the light was then vncreated yet was it of God appointed even then as apt to stand betwixt light and darkenesse And thus from the euening and the morning was the first day finished consisting of 24. houres In the first evening were heaven and earth created and in the first morning the light or element of fire The observation of time will keepe vs from that foule confusion about heaven and earth which are so frequently expounded of the workes that followed vpon other dayes Q. What is the Creation of the ayre A. Whereby God made it in the next part of the first matter most moyst and of a diffusiue or diffluent nature spreading abroad both for impletion and separation Psal 104.2 He spreadeth the heavens like a curtaine that is the ayre for he had spoken of the light before which is further called a superior chamber very spatious and containes as it were a beame for the hanging of the clouds For water is naturally cold and therefore gathereth it selfe together in the middle region and by helpe of the ayre is held vp which maketh a partition betwixt those waters that are congeled aboue and that are fluide and floating below Gen. 1.7 for the cloudes hang by vertue of cold both in the place and of that which is in vapours being watery and ascending by the violence of the Sunne beames redoubled which when they returne single leaue their vapours behind them which are held by the place till the fire light returning dissolue the bands and send them downe againe in raine or some such like moyst Meteor Iob 38.31 Canst thou bind the sweete influences of Pleiades or loose the bands of Orion This is nothing but the neat and cold that rules in the ayre and earth when these brumall or aestivall starres are most to be seene in our haemisphere Orion is seene all night in the moneth of December and so on till the Spring lesse or more The Pleiades begin with the Spring and last till Autumne when Acturus takes place Iob. 9.9 So then as cold bindes vp all in Winter because of the Sunnes absence so heat looseth againe when the Sunne returneth in the Spring And as below so aboue cold knits the clouds and heat breakes their knots Q. How called he it being made A. By the name in Hebrew Shamaijm which signifies there be waters sealing thereby the office in deviding betwixt the two waters Gen. 1.7.8 Hence it comes to passe that raine water is farre more fruitful to the earth then any other because it is not dissolved by the light but it brings downe with it much ayery moysture which is fatter then leane water and we see by experience that one shower is better then much watering Q. When was it made A. In the second 24. houres God taking as it were a whole day for that which was equally capable of light and darkenesse Gen. 1.8 So the euening and the morning were the second day by an equall succession of light and darkenesse 2. Cor. 4.6 God in the first day made light to shine out of darkenesse when there was no capable subiect for the receiuing of it now he stayes a whole day of 24. houres for light and darkenesse to come and goe in a proper subiect Oh then how should we trust this God to shine in our hearts even when we are most vncapable Q. What is the creation of the colder elements A. Whereby he created them with formes lesse actiue and therefore colder these elements are clogged with more matter then forme and therefore the action of them is much hindred Isa 1.2 Heare O earth the dullest of Gods creatures is brought to convince man of disobedience which should be the most forward Q. What are they A. Water and earth Gen. 1.9 Let the waters be gathered and let the drie appeare Q. What is the Creation of the water A. Whereby it was made in the lower part of the first matter most cold and moist His cold appeares to be greatest by his gathering and his moysture in this that it is fluide and of a spreading nature yet much inferior to the ayre as may appeare by putting our hands into oyle and water as likewise by pictures which hold their colours the longer for that they are laid in oyle Now because water sooner dries vp then oyle it is plaine that ayre which is predominant in oyle is moyster then water Gen. 1.9 Let the waters vnder the heaven be gathered together this is done by the cold of them and therefore no wonder to see the Seas tumble together Q. How is this water devided A. Into the waters aboue and the waters beneath Gen. 1.6 And it is probable that both these waters met together in Noahs flood Gen. 7.20 with 11. Q. What meane you by the waters aboue A. The clouds and whatsoeuer water is aboue in the ayre Gen. 1.6 Psal 104.3 and 148.4 For as cold gathers them below so aboue c. and may very well be called Gods botels as containing all those gatherings Iob 38.37 Q. What meane you by the waters beneath A. The Sea and all the waters here below Psal 33.7 Hee gathereth the waters of the
to make way for the Sea seemes to lie vpon the very waters and to be vpholden by them and so appeared by Gods commandement from vnder them and now to stand in them Q. How called God the waters beneath A. Iammim Seas Gen. 1.10 because there was the collection of many waters all rivers running into it Eccl. 1.7 We see many great rivers which at the first rising out of some hills-side might be covered with a Bushell which after many miles fill a very broad channell and drawing neere to the Sea doe even make a little Sea in their owne bankes Iam signifies the west because the Seas flow from that way c. CHAPTER XIIII Of the Elementaries Question VVE haue heard of the elements what are the elementaries Answere Whereby God made them of these foure elements by a mixture Gen. 1.11 Let the earth bring forth c. This was impossible without heat and moysture therefore other elements were in the composition as may appeare by the resolution of plants out of which water and spirit is to be distilled c. The mystery of this mixture may thus bee conceiued First water being of a running nature is stayed by earths drinesse Secondly earth being dry in the highest degree would destroy waters moysture being not answerable to his quality in the same degree therefore ayre comes in and takes part with water to moderate his excessiue drinesse Thirdly the coldnesse of water and earth together would easily extinguish the heat of the ayre except fire the greatest champion should step in and helpe the ayre against them both And those all foure being closed together fight it out vntill the quarrell be taken vp by euery one yeelding a little to another and remitting their forces vntill they all meete louingly together in the same elementary composition which is as a compound of them all But you will say this is rather Generation then Creation and therefore a foule confusion to bring it amongst divine precepts I answere The action of euery creature is but an imitable genesis or correspondent work-manship to Gods and therefore in euery thing the first course is extraordinary God shewing the creature his way of imitation Therefore all the elementaries were made of God though hee gaue commandement to the elements to bring them forth Q. How devide you these clementaries A. They are either animate or inanimate things with life or without life God shewing himselfe by his worke to be both life and being Now because God proceeds to perfection let vs first see the more imperfect elementaries Q. What are the inanimate elementaries A. Whereby they were made out of the elements without parts that is a body and a soule I confesse some dispute is about Mineralls which containe in them excellent spirits and are found very vivificall in cordialls but yet this is no proper life neither will it follow that they haue a vegetatiue life because they seeme to grow for that is onely by addition of matter and not a liuely extension of the same matter by a springing life increasing to his full perfection c. Q. How are they devided A. They are either Meteors or Mineralls for so it comes to passe that these things which haue onely a body and no soule are either of elements well ioyned together or else of such as hang very loosely together and are casily shaken asunder these things are passed over in silence by Moses and might well be left out of this Art saue onely that God doth wonderfully set forth his glory even by the weakest workes and those that are worst tyed together in their composition We will therefore stay a little in the handling of them for their knowledge shall be both pleasant and profitable Q. What are the Meteors A. All luch things as are mixed of the foure elements imperfectly Gen. 1.6 Of this kinde are the waters aboue Gen. 2.5 the raine that descends from them Psal 148. Clouds fire haile snow winde and vapours are called vpon to prayse the Lord because he created them What marvells doe we meete withall in this head of creatures the clouds the bottles of raine vessels as thin as the liquor which is contained in them there they hang and moue though weightie with their burden These the Lord maketh one while as some ayery Seas to hold water another while as some ayery Furnaces whence he scattereth his sudden fires vnto all the parts of the earth astonishing the world with the fearefull noyies of the thunders eruption out of the midst of the waters aboue he fetcheth fire and hard stones Another while hee makes the clouds as steele-glasses wherein the Sunne lookes and shewes his face in the varietie of colours which he hath not there are the streames of light blazing and falling Starres fires darted vp and downe in many formes hollow openings and as it were gulfes in the skie bright circles about the Moone and other Planets Snowes Haile c. Here might I discourse of a world of wonders to the astonishment of the readers but I must remember my Art which is to speake of Creation and not the generation of things for as the one belongs to Divinitie so the other to naturall Phylosophy And I take it that Meteors were rather generated of the foure elements then created though in all wee are to admire Gods hand though we cannot search out his action But if God lend life as I desire first to acquaint men more fully with the knowledge of Iehovah-Elohim so after with their workes And Creation according to Moses description will yeeld the exactest and divinest Phylosophie Q. What is the perfect mixture A. Whereby the bodies of things are more closely vnited and produced according to the predominant element not hanging by violence out of their proper elements but duely placed of God in their proper places whereby the first matter is filled and adorned God himselfe supplying that voyd and vnformed masse with foure formes and infinite varieties of creatures out of their composition and mixture They which lie the lowest and doe adorne the bowels of the earth wee call Mineralls and they are either Metalls or Stones the one hath water predominant in it the other earth and they are both precious and base purer or impurer And it is to be wondered at that man treading vpon these Mineralls should not learne to contemne them They lie furthest from heaven and the best of them are in India furthest from the Church It is as we haue said that which Midianitish Camels carry that Indian slaues get that servile Apprentises worke that greedy Iewes swallow worldlings admire and Ruffians spend and yet we cannot esteem of it as the meanest of Gods creatures far inferior to a spire of grasse Adam had them in the first Paradise Gen. 2.11.12 In the second we shall not need them Iob 28.1.2.3.5.6 c. There may you see how God hath placed them and how we come by them And so subiect to sinne as God
which is a kind of feeling for both must haue their obiects present Now it is made by the passing down of the sensitiue spirit from the brain to the tongue c. Sight is made by conveiance of sensitiue spirits to the eyes where they are met with the light without that first comes to the watery humor which is as lead to a looking glasse that stayes the light then it comes to the glassie humor and there is gathered together then it comes to the crystaline or clearest humor and is carried vp vnto the braine by the sensitiue spirit that meetes it Hence Hippocrates saies that these sensitiue Spirits are a drie brightnesse and that is because fire is here predominant as wee may see by a blow vpon the eye the Spirits redoubled are made visible as fire Those that haue the brightest eyes as Catts c. see better in darkenesse then other creatures and worse in the light because the greater light darkens the lesser Hearing is a fourth sense and meets with the noyse in the eares there it centers for noyse is made by a circle in the ayre not much vnlike vnto that which wee see in the water when wee cast a stone into it Hence it comes to passe as many as stand within the circle or circumference of the sound made in the ayre heare it and the reason is because any point or center within the circle of the sound is potentially in euery part of it one point is enough to bring it to our eares yet we cannot see so for when we but looke at a thing that is round wee cannot see it all at once But I must not play the Phylosopher too much it is my desire that God for his workes may haue the due glory Smelling is the last sense and serues wonderfully to refresh the braine The inward senses that looke through these outward are fancie cogitation and memory and they are a little resemblance of reason which comes in the last place For fancie hath in it a kind of invention cogitation of iudgement and memory of methode And this is the sensatiue life wherein God shewes his owne act more eminently Q. How many sorts of creatures liue by sense A. Two either such as liue by it onely or haue beside all these a reasonable life This onely passeth Elements both formall and materiall yet the finest Spirits serue to knit it with the rest and so wee handle that life amongst Elementaries otherwise it is angelicall and purely of nothing by the power of the Creator Q. How many kinds haue we of the first life A. Either fishes and foules or beasts All which were made according to their kinds and were mightily to increase through Gods blessing and to fill their places with daily of-spring Q. What is the creation of the fishes A. Whereby the Lord caused the waters to bring them forth in abundance wherein also they increase and multiplie and replenish the waters Gen. 1.20.21.22 Iob 40.20 41.1 Q. What is the creation of the fowles A. Whereby he made them to flie in the ayre and to multiplie vpon the earth Gen. 1.20 Q. When were the fish and fowle made A. In the sift day or 24. houres Gen 1.23 These were more imperfect then the beasts of the field and therefore conclude a dayes worke by themselues God willing vs to take notice how exact he was in ascending vp to mans perfection Q. What is the creation of the beasts A. Whereby he caused the earth to bring them forth after their kinds and they are either walkers or creepers walkers cattell and beasts that is wild and tame creatures Gen. 1.24.25 Thus God formed and filled that first matter and prepared it as an habitation for man who though hee came naked out of the wombe of the earth was even then so rich that all things were his heaven was his roofe earth his floare the Sea his pond the Sunne Moone his torches all creatures his vassalls They that looke into some great Pond may see the bankes full though they see not the severall springs whence the water riseth so wee may eye the world but can never come to see the excellencie of it much more of the maker himselfe Kings erect not cottages but set forth their magnificence in sumptuous buildings so God hath made a world to shew his admirable glory And if the lowest pauement of that third heaven be so glorious what shall wee finde within Who would thinke that all these should be made for one and that one well-neere the least of all Sure I am the last with him therefore let vs conclude this worke of Creation CHAPTER XV. Of Mans Creation Question VVHat is the creation of things with a reasonable life Answere Whereby he made them of a body and soule immortall Gen. 1.26 Other creatures were made by a simple command Man not without a divine consultation Others at once Man he did first forme then inspire others in severall shapes like to none but themselues Man after his owne image others with qualities fit for seruice Man for dominion His bodie and soule are both immortall for death is an enemie 1. Cor. 15.26 And therefore no consequent of nature but a companion of sinne yet this is true that euery elementary is corruptible and resoluble and so is the body of man being taken out of the dust but as it was made a companion of an immortall soule immediately made of nothing so is it fit that it should be aboue its own nature elevated to be one though not per vim contactus yet per vnionem personae immortall and eternall Almighty God after he had drawne the large and reall map of the world abridged it into this little table of Man as Dioptron Microcosmicum which alone consists of heaven and earth soule and body In his soule is the nature of Angels though not so extensiue and actiue as wee may see in a little and great man c. In his bodie are the foure elements the Meteors and Mineralls as may appeare both by vapours and fumes and spirits He liues the life of a Plant he hath the senses of beasts and aboue all the addition of reason His body is more exquisitely made then any other as may appeare by the nakednesse of it For others that are clothed with feathers and haires c. shew that they are fuller of excrements The Lord brought him vpon the stage fully prepared that he might be both an actor and a spectator He had a body with hands for action and an head for contemplation Q. How did God create him A. In his owne likenesse and image Gen. 1.26 Colos 3.10 And it is so called because man was furnished in euery point to resemble the wisedome holinesse and righteousnesse of God not onely in this frame and perfection of body and soule but also by his actions and government of the creatures and this was naturall vnto man The Papists thinke that this image was supernaturall
the third day then by his ascending into heauen and sitting at the right hand of God his coming to Judge quicke dead holy Ghost of the Church which is holy Catholicke whose benefits are in this life Communion of Saints foriuenesse of sinnes in the life to come Resurrection of the body Life euerlasting The workes of faith The Law the rule of holinesse which is the worship of God Table 1. who is to be worshipped alone Commandment 1. with his owne worship 2. which must be handled with all reuerence 3. leanred with all diligence 4. Iustice which is our dutie to man Table 2. In speciall our Parents Commandement 5. general when we must preserue life Commandment 6. then his chastitie 7. and goods 8. good name 9. with the whole man 10. and prayer where there is a reuerend place whose parts are eyther petition where we craue graces Spiritiall The Hallowing of his name 1. or the enlargemēt of his kīgdome 2. doing of his will as in heauen so in earth 3. Temporall the giuing of vs our daily bread this day 4. deprecation Forgiuenesse of sinnes as we orgiue others 5. Not to be deliuered into temptation but deliuered from euill 6 thankesgiuving wherein we acknowledge that to God belongeth for ever The gouernment of all things for thine is the kingdome as also power glory the shutting vp thereof Amen Sacraments Baptisme The Lords Supper ⧠The Catechisme defined and distributed CHAPTER I. Of Faith in God Question WHat inducements to Religion are prefixed before your Catechisme Answere Foure first the giuing vp of my name to God in Baptisme and that in the dreadfull name of Father Sonne and holy Ghost Secondly that being not able to giue it vp my selfe it was done by others according to the auncient custome of the Church ever conioyning Baptisme and confession together Math. 3.6 Aug. epist 24. Papists would haue it to contract spirituall kindred but surely it maketh honest loue amongst neighbours Thirdly they that gaue it vp for me did promise in my name that I should liue according to Religion Fourthly I beleeue in conscience that I am bound to performe what they haue promised Thus because I am Gods and bound to him by sureties vowes promises and Conscience it selfe It is my dutie being now come to yeares of discretion to learne to beleeue in him and obey him Q. What then is Religion A. It is the acknowledgement of the truth which is after godlinesse Tit. 1.1 Q. What are the parts A. Faith and workes the summe of the one is contained in the Creed of the other in the ten Commandements Lords Prayer and the Sacraments Tit. 3.8 Q. What is Faith A. A confidence in God grounded vpon knowledge Ioh. 16.30 We know and by this beleeue Q. How is faith grounded vpon knowledge A. In regard of God and his Church the maker of the Covenant and the people with whom it is made Ier. 31.33 Q. How in respect of God A. As we beleeue in one God and three persons for our happinesse Ioh. 14.1 Q. How in one God A. In respect of nature essence and being Deut. 4.35 Q. How in three persons A. Three in regard of divine relation or reall respects in that one most pure essence Math. 28.19 Q. What is the essence A. That whereby God is of himselfe the most absolute and first being Isa 41.4 Q. What is a person A. That one pure God with the relation of a Father Sonne and holy Ghost 1 Ioh. 5.7 Q. Doth the relation adde any thing to the essence A. Nothing but respect or relation as Abraham the Father of the faithful hath the same nature as he is a Father and as he is a man Q. What is the Relation A. It is either to send or be sent and both these are done either by nature or counsell Ioh. 15.26 the spirit proceedeth from the Father and Sonne by nature and is sent to vs by counsell Q. Is there no other Relation A. Yes either to beget or be begotten and the Father begets his onely Sonne by nature and the rest of his children by Counsell Heb. 1.3 Iam. 1.18 A man hauing the relation of a Father is said to beget Children by nature or counsell as adopted children are freely begotten not of the bodie but the will Iam. 1.18 Of his owne will beget he vs not so his onely Sonne who is as naturall to his Father as burning to the fire and as Isaac to Abraham Q. What then is the first person A. God the Father who by nature begets his Sonne and by his counsell creats the world Heb. 1.2.5 Q. What is the propertie of the Father A. To beget and not to be begotten Ioh. 3.16 Q. What is his manner of subsisting A. To be the first person for the begetter is before the begotten and yet being Relatiues they are together in nature for no man is a Father before he haue a sonne though in order the Father be first Q. What is the Fathers worke A. Creation for I beleeue in him as maker of heauen and earth and the reason is because he is the first person to whom the first worke belongs Q. What is Creation A. A worke of the Father who of himselfe by his sonne and spirit makes the world of nothing exceeding Good Gen. 1.31 Heb. 1.3 Q. What is giuen to the Father in respect of Creation A. Almightie power for the Father in himselfe is pure act which act is power as it may be felt of his creatures which are in power to be Q. What is omnipotencie A. It is that whereby the Father is able to doe all that he doth and more then he doth if it contradict not his owne nature or the nature of things Q. How is Creation divided A. Into heauen and earth Gen. 1.1 Q. What meane you by heauen A. The third heauen with the Angels both which were made perfect in the very first beginning of time Gen. 1.1 Q. What meane you by earth A. All that matter which was closed and compassed about with the third heauen and was made at the same instant with it to prohibite keepe out vacuitie or emptinesse and fill vp the whole compasse of it otherwise the parts of themselues would haue fallen together to haue kept out that enemy of nature Gen. 1.1 Q. Are we to vnderstand no more by earth then that first matter A. Yes wee are to vnderstand the forming of it into the foure elements fire ayre water and earth as likewise the filling of it and them with inhabitants both aboue and below as also the providence of the Father in preseruing and governing of them all to their ends and vses for the Father carries the worke according to his proper manner of working vntill we come to Redemption and there the Sonne takes it vpon him in a peculiar manner Q. What is the second person A. The Sonne who is begotten of the Father by nature and by counsell redeemes mankind Q. What is the Relatiue
it will be farre more easie to fill the belly of faith then the eye of reason That faith may therefore be as the elbow for a heauy Soule to leane on wee will vnder prop it with both these pillars I know that as the Sea receiueth all streames and yet hath proper water in farre greater abundance so in God there is a confluence of the perfections of all creatures and yet his owne perfection doth infinitely exceed them Wee are to meddle with the first with the presence whereof all the powers of the minde shall be filled all the senses of the body shall be satiated in so much as they shall neither in desire seeke nor in hope aspire nor in imagination faine any greater pleasure Q. What is God A. God is a spirit hauing life in himselfe or of himselfe He is as wee haue heard both being and Act Ioh. 4.24 With 5.26 2. Cor. 3.17 now wee see both in our definition not that hee is compounded of them but expressed by them In euery creature there is a composition of matter and forme out of which it hath his essence and action so in God spirit is as the matter life as the forme I say expressing not compounding his nature And the reason is liuely for God must be the most excellent nature and the most eminent act Spirit is the purest nature and life the quickest act Obserue but in nature and you shall find that much matter and little forme make things grosse and corporall much forme and little matter fine and spirituall Earth is more grosse then water water then ayre ayre then fire bodies then soules men then Angels Angels then God There is no creature free from matter for then should it be as spirituall as God He onely is without matter and therefore most spirituall and consequently most actiue as if he were all forme Hence he is stiled the liuing God Ier. 10.10 1. Tim. 4.10 Deut. 32.40 Iudg. 8.19 Ruth 3.13 Ezek. 33.11 Dan. 4.37 by whose life wee are to sweare as hauing most intelligence of the truth and greatest power to punish the liar Being a spirit hee must needs be strong and subtile to enter where he will being life it selfe he must needs quicken and quiet all desires and appetites Act. 17.28 Ioh. 1.4 And 5.21.26 Alas then how miserable are all those that want this God or haue prouoked him by their sinnes As one that floateth halfe choaked and wearied in the middest of the Sea ceaseth not to wrestle with the waues to cast forth his hands euery way although he graspeth nothing but thinne and weake water which continually deceiueth his paines so they that both swim and sinke in this depth of death shall alwayes striue and struggle therewith although they neither finde nor hope for any helpe O deadly life O immortall death if the paine were no greater then the stinging of Ants or of Fleas eternitie were enough to make it intolerable Ioh. 5.21.24 2 Cor. 4.11 Gal. 2.19.20 Lord quicken me from this death and make me by faith to passe from it vnto life purposed and promised in thine owne beloued Happie are all they that beleeue and in beleeuing serue this spirit of life in spirit and truth Ioh. 4.24 Luk. 1.75 all the dayes of their life Q. What are the attributes that shew vs who he is A. His essentiall properties And here the field is large for the describing of God Simonides being asked of Hiero the King what God was demanded a dayes respite then two dayes afterwards three and being asked the reason answered that the longer he thought what God should bee the lesse he vnderstood of him And another heathen said It is hard to find a God Plato but to vnderstand him impossible No wonder these men had but the light of Nature yet thus farre they aymed right Quò enim prius eo notius naturâ and shot neere that God the most intelligible was least vnderstood of vs and that the infinite vnderstanding was not within the compasse and fadome of the finite but in helping that default by their owne imaginations went themselues exceeding wide and came not neere the marke which I ascribe not to any defect of eye sight in those sharpe sighted Eagles of Nature but onely to the want of fixed contemplations in the book of the world and more especially their vtter ignorance of the word of God Wee therefore that enioy the sacred Scriptures may see farre further into this mystery Remembring alwayes that Divinitie as the Mistresse taketh vpon her to direct her hand-mayd and that the Bible is the best man of counsell for the greatest Clarke in the world containing more then all the Divines of the Heathen ever saw the shadow of All which will best appeare by the opening of this rich Cabinet of Gods Attributes and viewing the severall Iewels in it by this torch-light or rather Sunne of the little world And it should be a shame for Christians if it were not better knowne of them then Lipsius his Bee-hiue or Machiavels Spider-web about which many wits like a Dor end their flights in a Dung-hill Rom. 3.4 Exod. 23.19 Psal 46.1 With 70.5 Exod. 34.6 And here I might enter an ample harvest of properties affirmatiue negatiue proper and figuratiue absolute and Relatiue But here such properties are to be handled as appeare by themselues as no wayes flowing from the essence of the creatures as all negatiue figuratiue and relatiue properties doe Onely one thing I cannot but mention in admiration of Gods goodnesse vnto vs which is that God is content to take properties most improper as a body in respect of all the members of it head face eyes eye-lids apple of the eye mouth eares necke hand arme right hand fingers feete heart bowels c. Dan. 7.9 Exod. 33.20.23 2. Chron. 16.9 Psal 11.4 Deut. 32.10 Iosh 9.14 Psal 31.2 2. Sam. 22.9 Ier. 18.17 Act. 4.28 Exod. 6.6 and 15.6 and 31.18 Psal 110.1 1. Sam. 2.35 Ier. 31.20 So likewise a soule coupled with the body and members Isa 1.14 so the senses that rise from the vnion both inward and outward as memory forgetfulnesse hearing seeing smelling c. Psal 136.23 Isa 49.14 Psal 14.2 and 5.1.2 Gen. 8.21 In briefe he assumeth the very affections and passions of the soule as ioy sorrow anger zeale Ielousie c. Iudg. 9.13 Gen. 6.6 Rom. 1.18 Nay yet hee goes lower and by the wings of birds hornes of beasts the Sunne the light their very shadow the fire rockes and stones he speakes vnto vs. Psal 91.4.2 Sam. 22.3 Psal 84.11.1 Ioh. 1.5 Psal 91.1 Deut. 4.24 Psal 71.3 yea and to goe to the lowest by the works of mans hands as shields and bucklers c. Psal 2.3 and 144.2 yet we are to vnderstand that all these are attributed vnto God improperly and by way of his gracious condiscending vnto and sympathizing with mans nature because being literally taken they are derogatory vnto his
both of them before the holy Ghost Order requires that the begetter subsist before the begotten and the Spirants before the Spirit Ioh. 15.26 I will send from the father the Comferter even the spirit of truth As there is an order in subsisting so in working And here the well of life lies open before the godly though their eyes often like Agars are not open to see it whiles miserable worldlings haue neither water nor eyes And because to Christians there can be no comfort in their secret felicities seeing to be happy and not to know it is little aboue miferable let me here fell them some of that spirituall eye-salue which the Spirit commends to the Laodiceans that they may clearely see how well they are in the true apprehension of this order I know it to be vsuall with all men liuing that they doe not much more want that which they haue not then that which they doe not know they haue Assuredly there is nothing but a few scales of ignorance and infidelitie betwixt vs and our happinesse It lies in a narrow compasse but soundly trussed together for it is from the Father in the Sonne by the Spirit to Faith 2. Cor. 13.14 Loue from the Father as the beginner of our happinesse Grace from the Sonne as the dispenser of it And a blessed happy communion from the holy Ghost as the accomplisher or finisher of it Loue Grace and Communion are enough to passe the beleeuer from death to life The father cannot manifest his loue without the grace of his sonne neither can the spirit therein communicate with vs but as he is sent from both after both to manifest the loue of the one in beginning and the grace of the other in dispensing all things needfull for our saluation Thinke not much that this glasse of the word espies that in vs and for vs what our selues see not too much neerenesse oft-times hindereth sight and if for the spots of our owne faces wee trust others eyes and glasses why not this truth for our perfections wee are in heauen and know it not What greater happines then this to be made partakers of the purest Loue richest Grace and choicest Communion Eph. 1.13.15 Our election is begunne by the will counsell and decree of the Father dispensed by the complete and full redemption of the Sonne finished by the powerfull and effectuall application of the Spirit It is not without due consideration why in the beginning of the Apostolicall Epistles Grace and peace are wished from the Father and the Sonne without mention of the Spirit I may and will reine the question shorter then they doe that confound the persons in their workes The Spirit is sent from the Father and the Sonne to witnesse that grace and peace that wee haue from and with them both He that is from them both by inspiration is to them both with vs as lidger in execution When good things are wished from some persons it is requisite that there be some to carry newes of their will and pleasure therein The Church of God hath the glorious Gospell of life and saluation and therein is contained all grace and peace with God but how shall euery soule be certified that he is interessed in those good things except the Father and the Sonne send the Spirit as a witnesse and seale thereof vnto him in particular Therefore Paul in all his Epistles wishing grace and peace from Father and Sonne not mentioning the Spirit obserues the true order of personall subsisting and personall working And therefore peace purchased by grace whereby the Father is reconciled in his Sonne is wished to the Churches the fruition whereof followeth by the worke of the blessed Spirit in all that are ordained to be partakers thereof Q. What kind of properties are these A. Individuall and incommunicable and being giuen to the Father Sonne and holy Ghost make three distinct persons and therefore the Church of God hath done well so to name them though the word be not in all the Scripture for it is a Latine word and therefore cannot be found in the Originalls which are Greeke and Hebrew Thus far haue we freely dipped in this streame and not bin drowned pulled many fragrant roses and not pricked our fingers there is one thing more that may sting vs if godly discretion serue not to sever the good from the ill yet the former lessons well remembred are sufficient to them that are capable of observation and not carelesse of reposition to keepe them from danger but seeing remarkable consideration put into vs by others are as some loofe pearles which for want of filing vpon a string shake out of our pockets it shall be necessary both for the getting and keeping of the treasure of our vnderstanding to expresse it Q. Are then these properties qualities in the divine essence A. They are relatiue affections no inherent qualities for they doe no wayes change or alter the essence but leaue it still simply one I know naturall reason would here send forth distemper into our whole judgement The streame must needs runne like the fountaine and speeds well if at last by many changes of soile it can leaue an ill qualitie behind it so our judgement shall be well purged if by all these passages we can so farre master reason that the fardle of foolish fancies may here be vnloden and God may purely be apprehended as he is in himselfe But what can be expected from this age fitter to looke after Butter-flies or Birds nests or perhaps some gay coat of a Courtier then this sound and solide knowledge of Iehovah-Elohim Or if any trauell this way it is indeed like our yong travellers whose wealth is found to be in their tongues wherein they exceed and excell their parents parrats at home both for that they can speake more and know that they speake so our Aethiopian Christians white onely in the teeth euery where else cole blacke can speake well of God and godlinesse and that is all But God is not so learned for as among the three parts of the body there is one called Impetuous or impulsiue as the spirits which sets all on worke or as Physitians call the Arteries in the body Venas audaces or micantes from their continuall beating and working which running along with the other veines beate knock at euery gate and entrance for the members to take in provision saying as it were to euery part and portion here is meate and nourishment for you so true religion hauing put into vs the royall and celestiall Spirit of Faith calls vpon all powers and parts not to know and speake good things but to liue and practise them Papists teach that a man may and must both make and eate his God to his break-fast this hard meate wee leaue for their stronger mawes yet even here may wee begin with the spoone and offer nothing to our weaker stomackes but discourse of easie digestion Know God and liue by
of time so some others that they might not haue their principles together were to haue something goe before them hence the constancie and inconstancie of Gods creatures The third heauen and the Angels were of necessitie to be created in the first instant that they might haue their perfection of matter and forme together otherwise they should be corruptible for whatsoeuer is of a preexistent matter is resoluble and subiect to corruption But that which is immediately of nothing is perfectly composed hath no other change but by the same hand to returne into nothing againe It was therefore impossible for the world to want a beginning and improbable for the creatures to be all at once and yet some to remaine incorruptible and others corruptible That the worke was of sixe dayes continuance is plaine by Gen. 2.1 Exod 20.11 Q. How is the worke distributed A. Either into the adiuncts of time as a worke of sixe dayes or into the essentiall and integrall parts as into nature constant or inconstant or respecting the agent that gaue all as well matter as forme into Creation immediately perfect or perfect by degrees Gen. 1.1 In the beginning or very first moment of time God created heauen and earth Now by the opposite member in the distribution largely discribed in the whole Chapter we shall be able to vnderstand that which is in silence passed over Earth vpon which wee now tread was made the third day and therefore cannot be this which was made in the very beginning of the first day neither can this heauen be that which was made the second day ver 8. It then remaines by iust consequent to be the highest heauen which at the very first was made most absolute and perfect Secondly the earth that was made at the very same instant as a matter of all that was afterwards to be created being all things in power nothing in act did from his owne center touch the third heauen in euery point and part of his outside that of necessitie least any vacuitie or emptinesse should haue interposed it selfe within the compasse of so great a continent nature abhorring to yeeld nothing a place within the circle of some-thing Therefore were these two as companions and friends immediately made of God in the very beginning of the first day Further it is said of the earth ver 2. that it was without forme and voyd that is as yet it had neither any essentiall or accidentall perfection The Lord afterwards did forme it into the light the expanse improperly called the firmament the water and the earth These foure were mediately created of the earth and yet for their formes immediately from God of nothing Thus was the earth first formed the highest part of it most apt to receiue light the next ayre the third the forme of water and the lowest the forme of earth After the earth had receiued this perfection it was filled in euery part of it with inhabitants as aboue with starres foules below with trees beasts and fishes c. But of these anone I insist here to proue by reason that which is a truth not as yet clearely deliuered and by many contradicted I leaue all to censure according to the evidence I shall giue My meaning is not to binde any man vnto my opinion I onely present things and lay them out as it were vpon a stall neither is it meet I grow into choler with any man that giues me no credit or dis-likes my ware that were to play the Pedant Passion witnesseth that it is not reason so to doe and he that doth any thing out of passion cannot well doe it out of reason Why should any bee angry with mee that I am not altogether of his opinion seeing I am not angry with him because he is not of mine I haue propounded for my example S. Ierome and S. Augustine in their disputations to whom it was no matter who gained the day they would both winne by vnderstanding their errors But why doe I thus draw my selfe from my taske Let truth vphold her selfe by mildnesse and be promoted by patience You haue heard that heaven and earth were made in the very instant and beginning of the first day That they are two opposite members in the worke of God and therefore what is properly giuen to the one must not bee giuen to the other The earth sayth the Text was without forme and voyd Heaven then had at the very first his forme and inhabitant and therefore had the glorious Angels at the same instant created with it other places were in time before their in-dwellers onely the third heaven and the Angels were concreated and the reason is for that their perfections were equally of nothing It could not stand with order after the finishing of the third heauen and entrance made to create of matter afterward to fall off againe and beginne to create substances of no matter I meane integrally for their whole essence otherwise the foure formes of the elements and soule of man were of nothing Q. What is the creation of things immediately made perfect A. Whereby he made them of nothing with their principles together that is their matter and forme were put together of Almightie God not suffering the one to enter the composition before the other Gen. 1.1 In the beginning he made not giuing the one a beginning before the other The same individuall time was the measure of both Our bodies and soules may part asunder because in creation time did separate them c. Q. What followes from hence A. That they are obnoxious and subiect to the motion of their owne nature onely by the power of God No other force is able to worke vpon them or destroy their beings Luk. 12.31 Math. 6.19.20 1. Tim. 6.19 The place and the life therein are both incorruptible subiect to no alteration change or mutation Angels are too quicke and ready in their motion to suffer of any but God he onely is nimble enough to meet them and master them Q. What else A. That they are onely subiect in regard of their essence to creation and annihilation that is by the same hand they may be made nothing as they were of nothing made something Isa 40.15 God can takeaway his creature as easily as the winde doth a little dust Q. What yet further may be obserued A. That they are in themselues no wayes liable to generation or corruption They can neither receiue new formes or loose their old for that matter cannot admit of diverse formes which it selfe was never depriued of his owne So complete is the vnion that the matter hath not so much as the least inclination to any other perfection then it receiues at the first instant by the hand of the Creator and excellencie of his forme Math. 22.30 The idle question of the Sadduces concerning mariage in heauen and procreation of children is fully answered by our Sauiour both in regard of the nature of the place and
preexistent matter or forgoing principles They are not immediately composed but first they haue a matter and then a forme and then their owne being or existing And as time dis-ioynes these things so they are subiect to change with time Gen. 1.2 Out of the voyde and vnformed earth came all inconstant and mutable creatures 2. Pet. 3.5 The earth that now is is sayd to stand out of that Chaos which Gen. 1.2 is called earth water c. This by conversion is as well the ground of confusion as of composition Out of a confusion are they compounded and may by conversion be confounded againe into it Q. What followeth hereupon A. That they are by nature returnable into their former principles and so of a corruptible nature 2 Pet. 3.6 The world that then was perished being over-flowed with the waters that is all that breathed Gen. 7.22 Euery thing vnder the Sunne passeth away Eccl. 1.4 And at the last day the elements with all their inhabitants shall be destroyed 2. Pet. 3.10 As it were a resolution being made into the first Chaos againe as may seeme what a hell were it for a man to be an inhabitant of that first earth The holy Ghost testifieth 2. Pet. 3.7 that the heavens and the earth which are now are kept in store and reserved for fire and perdition of vngodly men at the last day Good reason they should be punished where they sinned and with those creatures they haue abused A fearefull hell to haue all turned into the first Chaos with an addition of the fire of Gods vengeance As if that first matter were then to be formed and filled with nothing but the extremities of Gods curses At the first it was formed and adorned as a Palace and Paradise for man then shall it be left as a dungeon and noysome prison for the torture and torment of all wretched and wicked persons Onely the third heauen with the inhabitants thereof shall then be in blisse and blessed felicitie Q. How manifold is this creation A. It is eyther of the elements or the elementaries Gen. 2.1 Heauen and earth were finished with the host of them All that are placed aboue in the fire and the ayre or below in the waters and the earth are elementaries being composed out of those foure elements and are as the host of this inferiour world Q. What is the creation of the elements A. Whereby he made them of a precedent matter with their formes immediately of nothing That is the matter or earth without forme receiued into euery part and portion of it a simple formation without all mixture yet so that it was formed into foure bodies essentially distinguished which are most simple as hauing nothing in them but one common matter with foure distinct formes immediately created of nothing hence they are in themselues the greatest opposits as fire to water and ayre to earth The maine opposites are fire and water which stickle and striue together and are moderated and compounded by the two other When water would quench the fire earth steps in and helpes to abate his moysture And when fire would dry vp his moysture ayre secondeth the water and prepares a radicall moysture to feed the fire a little longer When the coldnesse of water takes off the edge of heat then ayre with his mild heat helpeth his fellow And when fire over-masters the coldnesse of water then earth checks him and abates his fury whence ariseth all elementaries receiuing the common matter and formes of the elements much abated and moderated after their striuing and strugling together and therefore are not so vehemently opposite and contrary in themselues Gen. 1.3 Let there bee light which was the first simple forme that was put into the common matter ver 6. Let there be an expanse or spreading which was next added to light as his fittest neighbour ver 9. Let there be gatherings or waters which contained the third simple forme came as next fellow to the ayre for so God had appointed that by placing it betweene two great adversaries it might be a friend to both ver 9. Let the dry appeare which comes lowest in ranke and gaue the matter the fourth simple forme Thus heat and cold moysture and drinesse did runne through the first common matter which intertaines them all and giues them leaue to diffuse themselues one into another for further mixture and composition Q. But may these things be handled in Divinitie A. Yes because wee so farre speake of them as they concerne creation which is proper to this Art And our rule is this that where Creation endeth nature beginneth and generation succeeds it as in imitation of Gods first composition God by his omnipotent hand giues to euery thing his being and then sets it a worke by his owne nature and vertue Aristotle knew a first matter but he confesseth he had it from Plato and he from the Aegyptians and they from Moses Yet he erred in many things for want of Divinitie beginning onely with nature where creation had ended his worke First he was ignorant that the first matter was of nothing Secondly that it stood certaine houres without a forme Thirdly that all the formes it receiued were immediately of nothing Fourthly that all this was done in time and that there was nothing in the world eternall but the maker of it Gen. 1.1.2 The earth was a subiect of contrary formes and therefore preexistent Q. What is that first matter of all inconstant things A. It was a thing which God made of nothing in the beginning of the first day without forme and voyd and so by his spirit miraculously sustained it for a certaine space Gen. 1.1.2 Q. What followes from hence A. That of it selfe it is permanent for being immediately of nothing it hath no power to worke vpon it but the same that made it therefore God alone can turne it into nothing from whence he brought it and this is the reason why the first matter and foure first formes are not resolved though all things may be resolved into them For in generation and corruption as they begin here to take new formes so here they leaue them againe And death though a privation of life yet it hath no power to annihilate his contrary and therefore as nature begins where creation ends so creation at the last day will begin againe where nature hath ended I meane in our resurrection euery man receiuing againe those very peeces of the elements whereof he was made Iob. 19.27 2. Cor. 15.35.36.37.38 c. the very seed that is sowne dieth and riseth againe out of those very elements into which nature resolueth it springeth it againe Q. When was it made A. In the first beginning of time or the evening of the first day hence it is co-etaneall and of the same time and age with the third heaven and the Angels Gen. 1.1 And the reason was to hinder a vacuitie in the large space and compasse of that highest heaven
The parts whereof would sooner haue fallen together then haue admitted nothing to stand within their circle For nothing and evill are cousin germans and equally opposed to the being of any thing rather would perfection haue imperfection his next neighbour if so be it haue a being from God then to permit nothing to lodge in his bosome And therefore what a degenerate thing is man to admit evill for his best companion Q. How long was this matter voyd and without forme A. All the time that darknesse was vpon the face of it Now the vicissitude of light and darknesse makes the day and night which as it is most probable were then Equinoctiall of an equall length and size that is twelue houres a peece So then the earth or first matter stood in that imperfection a whole night or twelue houres Gen. 1.1.2.5 involved in nothing but palpable darkenesse Q. How was it preserued all that time A. By the Spirit that moued vpon it and which in stead of a forme did cherish and foster it all that time Gen. 1.2 Q. What kind of creature may we tearme it to be A. Some-thing potentially nothing actually It was all things and nothing A matter for all yet nothing in forme It is called earth and water Gen. 1.1.2 And so it was fire and ayre c. Q. What be the kinds of elements A. The higher and hotter which make one globe or the lower and colder which make another So that all the world is folded vp in three severall globes one comprehending another The divine globe of the third heaven in which God is said to sit Psal 2.4 as a place of blessed rest The second is the etheriall or skie globe containing those glorious lampes and burning torches by whose light and brightnesse all this inferior world is comforted and vpon this heaven the Lord is said to ride Psal 68.4 in regard of his swift motion and expedite manner of working The third and inferior globe which is but as a point to the rest is the earthie and watery sphere and the Lord is said to sit vpon the very circle of it Isa 40.22 And to shake the wicked out of it as it were by a canvase or as a man tumbles a thing out of his lap Iob 38.13 Thus is God in all the globes of the world no where included no where excluded he is in their circles and vpon their circles dis-posing all things as he pleaseth Q. What are the higher and hotter elements A. Whereby they were made with formes more actiue and stirring and therefore hotter and higher then the rest Hence in regard of levitie and gravitie heaven is said to be aboue and earth below Exod. 20.4 Much matter and little forme makes creatures waightie whereupon wee see in our selues that man-hood consists not in the bulke of the bones but in the mettall and spirits So that wee may truely say that the elements aboue are formall and they below materiall Q. What are the kinds of the more formall elements A. The fire and the ayre stiled by the holy Ghost light and expanse or as it is called Firmament Gen. 1.3.6 God naming them by that which is most sensible to vs and in them most proper as light is to fire extension and expansion to the ayre For ayre by reason of his moysture doth more dilate and diffuse it selfe then fire though that be the thinner and more subtile substance Q. What is the Creation of the Fire A. Whereby God made it in the top and highest part of the first matter with the most actiue and working forme so that it is most hot and light therefore in the highest roome and because of his shining is called Photisticos With such violence is the fire deiected that it strikes into the bowels of the earth and bottome of the Sea as may well appeare by the generation of stones and fishes Metalls which are ingendered in the earth shew that fire hath beene there otherwise should we never haue gold so purely purified concocted Hence Phylosophers attribute the engendring of gold to the Sunne of silver to Iupiter lead to the Moon copper to Mars c. Likewise pretious stones could not be so resplendent and glorious if it were not for the worke of the light or fire that penetrates into their severall places and veines Gen. 1.3 Let there be light Gen. 11.31 Abraham is called from Vr of the Chaldees The citie hath fires name because they worshipped it Hence wee read Suidas in Canopo Ruffin hist eccl l. 2. c. 26. that the Chaldaeans challenged all other gods of the god-lesse Heathen to fight with their God an Aegyptian encountered and overcame them thus He caused his Canopus to be made full of holes stopped with waxe and filled with water being hollow in the middle The Chaldaeans put vnder their God Vr or fire and the waxe melting opened a full quiver of watery arrowes that cooled and quenched their devouring God c. 2 Cor. 4.6 God is said to make the light shine out of darkenesse that is after the first night hee made it of that matter which was couered with darkenesse Q. How did the light descend from aboue A. For three dayes by the power of God alone afterwards by the Sunne Moone and Starres which were set of God in the element of fire Gen. 1.4 God divided the light from the darkenesse ver 14. Let there be lights in the firmament of heaven to devide the day from the night c. Q. What is the day A. If we speake truely and properly it is the time of the Sunnes remaining aboue the Horizon or visible part of the world Some whom I haue cause much to respect and reuerence haue held opinion that light naturally ascendeth and violently descendeth by a kinde of repercussion made by the Sunnes body and motion then accordingly haue defined the day to be the time wherein the light is turned downeward or reflected vpon the lower parts of the world and so by condensation shineth But others vpon more mature consideration iudge that a new devised way For first Light in its owne nature cannot be said to ascend or descend onely but transfuseth it selfe equally spherically in all dimensions from its owne center Secondly if the shining of the Sunne be nothing else but the beating backward of the ascending beames of the whole skie or element of fire surely the Moone would alwayes seeme full as the Sunne doth being that this ascending light must needs in like maner meere with the thicke body of the Moone and suffer repercussion from it Thirdly though light were made visible in the maner imagined yet the day cannot properly be defined the time wherein the light is reflected by the Sunne vpon the lower parts of the world for this is done perpetually and so wee should haue no night Q. Who gaue the name thereunto A. God himselfe called it Iom which signifieth Stirring because be made the day for man to trauaile in Psal
Sea together as vpon an heape and layeth vp the depths in his treasure Psal 104.6.7.8.9 Iob 26.12 and 38.8.9.10 Q. What is the proper place of the water A. To be next vnder the ayre and next aboue the earth yet their proper place by Gods appointment is to keepe within the earth as in a cesterne and that not by a miracle but by a law of nature for the word gather comes of Kavah and passiuely signfies a confluxe of waters God therefore bidding the waters caue did first make them a Cesterne in the bowels of the earth and that was by the ascent of the mountaines and descent of the valleyes Psal 104.8.9 Hither at Gods rebuke they caue and gather themselues by their coldnesse which is of a congregating nature Hence it comes to passe that wee haue the purest fountaines at footes of hills and that often out of their sides great store of waters haue broken forth to the destruction of the inhabitants Gen. 7.11 At Noahs flood all the fountaines of the great deepe were broken vp which may very well be vnderstood of the bursting of the mountaines to let in the waters Againe from the Seas come all the sweet Springs that run betweene the mountaines and water the valleyes Psal 104.10.11.12 which as it were sweating through the bodies of the huge mountaines are purged of their saltnesse and leaue behind them what they had contracted by the continuall working of the Sunne beames and their owne agitation in tossing too and fro Againe for the fluxe and refluxe of the sea which is nothing but the rising and falling of it the one being violent and the other naturall is easily vnderstood by the cause of both The fluxe or tyde is violent caused by the Starres more especially the Moone whose heat being weaker then the Sunne hath her beames returned with greater opposition yet prevailing as being more actiue then water gets vp her fumes and vapours and with them lifts vp the water and carrying them after her makes the water follow her and so they thrust forward the water that is before them vntill they be cleane gotten out of the Sea and then the water fals againe of it owne accord and the refluxe or the ebbe is naturall moysture and coldnes making it runne downeward Thus the Lord keepes the Seas in a perpetuall motion least by standing they should corrupt to the destruction of the whole earth It is not altogether to be neglected which is said of Starres in affecting our bodies which is not in regard of their owne influences but their exhalations For all the Starres worke by the heat they cast downe which being nothing else but the element of fire cannot of themselues otherwise hurt or heale but according to their temper and degree of heat As for example Saturne sends downe a weake heat and raiseth fumes from pooles of water and dunghills and carries them vp into the cold region of the ayre being able to bring them no higher and so they affect the ayre first and then our bodies by it with cold and drinesse two enemies to life consisting in heat and moysture Ergo they say it is fatall to be borne vnder his regiment and to sucke as it were our first breath from him Hence fabulous Poets faine him eating a child onely a better Starre which they call Iupiter by his heat and breath as with a stone chokes him This Starre is brighter then the other and more solide to cast downe his beames hence from him comes a greater heat and raiseth vp more vapours from Meeres which are more sweet and pleasant c. Ergo to draw our first breath vnder such a planet they count wholesome and a prognosticke of good fortune Mars another planet of a reddish and fiery nature turneth downe more solide heat and fire and inflames the fumes and vapours it raiseth and therefore they deeme such as draw in the first ayre vnder such a constellation shall afterward proue men of a word and a blow c. The Sunne being of the greatest strength is able to fetch vp vapours from the bottome of the Sea and lowest bowels of the earth and turne them into the nature of ayre making them according to their matter pleasant or pernicious As fumes of gold and precious stones may bee cordiall of other Mineralls like deadly damps that Metallists often meete withall Venus like Iupiter raiseth vp vapours which falling in the night cherish and nourish plants and so is sayd to be fruitfull and the mother of ofspring This I thought good to admonish all concerning the conceit of Starres of I know not what influences when the truth is they are all but instruments of sending downe light and fire and according to their severall compositions and placing in this element send downe a greater or lesser quantitie of heat the qualitie being all one Christ sayes his locks are full of the dew of the night shewing that the Moone hath not the same regiment over the night in regard of heat that the Sunne hath over the day And Physitians teach that it is dangerous to sleepe with our heads in the Moone-shine for feare of the moyst distempers of the braine And we see in the lunacie that the franticke and madde moode followes the seasons of the Moone So that some-thing is to be giuen to the Starres and yet no more then is to be wrought by the naturall qualitie of heat Q. What is the Creation of the earth A. Whereby he made it in the lowest part of the first matter most dry and cold It is not the coldest element though it be most remote from the fire for in the reflection of the Sunne-beames it is the strongest of all other and therefore it is never the colder for the place of it The Sunne and Starres warme not naturally in descent for heat properly ascends now in the reflexe of the heat the earth is most capable and to be made the hottest It is therefore most dry and lesse cold then the water as may appeare by the propertie of gathering Gen. 1.9 Let the drie appeare Q. How called God the earth A. Erets which signifieth hardnesse or to be trampled vpon sealing thereby the office thereof which was to sustaine the creatures that should goe thereon Gen. 1.10 As to be a fit habitation for man and other creatures Psal 115 16. It is said to haue the Sea for his foundation Psal 24.2 and 136.6 Yea to be made out of the water and to consist in it 2. Pet. 3.5 God would haue Iob admire at the laying of this foundation Iob 38.3.4.5.6 Else where it is sayd to haue no foundation Iob 26.7 Onely to hang in the midst of the world by the power of God immoueably Psal 93.1 and 104.5 Isa 40.12 and 42.5 and 44.19 and 48.13 The truth is the earth is made of God to rest in his proper place and hangs not by any miracle but poyseth it selfe by his owne waight yet the ascending of the earth
made a law to haue them purified before he would haue them vsed Num. 31.22.23 c. Hence it is abominable of these things to make Idoll gods Ezek. 16.17 Ioel. 3.5 Q. What are the elementaries with life A. Whereby they were created of a body and soule for life is nothing but the act of the soule vpon the body and the soule saue onely the reasonable is compounded of the foure elements and is nothing but the Spirits of them or that which is most formall and actiue in them Hence fire and ayre are most predominant in these spirits for as by extraction we haue the spirits of things taken from the masse and body by resolution of the composition so in the composition those spirits were as the soule of that liuing thing Wine is pressed from the grape which is the fruit of a vegetable plant and because it carries away with it the more formall elements and leaues the grosser and more materiall behind wee say it is generous and full of Spirits yea and out of this againe by Art are taken the Spirits of wine which are very liuely and of a quickning nature In all plants Ayre is most formall and therefore the vegetatiue life consists most in moysture and the spirit of it but in the Sensatiue and Motiue life fire and the spirit thereof is most predominant These Spirits which are the soules of Plants and Beasts are but the band or tye of the reasonable soule and body hence death in man is nothing but the extinguishing or consuming of these Spirits for as this claspe vnlooseth or knot vntieth so body and soule separate asunder Agues they consume and backe these Spirits within our bodies and so consequently kill vs colds and watery distempers doe not so much wast as weary and tyre them and at last extinguish them as a brand in a puddle of water Gen. 1.20.21.24.28 c. we read of life and Gen. 7.22 wee heare how God extinguished the same againe Q. What are the kinds A. Either such as liue a single life or a compound life Some creatures haue their Spirits or Soules from some one element formally others from more As for example all Plants liue most by the Spirit and moysture of the ayre Starres of the fire men and beasts by both They grow by the one haue sense and motion by the other Q. What is this single life A. Whereby he made some creatures to line by the formall and act itâ—e Spirits of some one element Q. What are their kinds A. Plants and lights the one with a growing and springing life the other with a stirring or mouing life Gen. 1.11 with 14. The first being more imperfect as ayre is lesse formall then fire is first handled Q. What is the Creation of the Plants A. Whereby the earth brought them forth with aspringing life onely Gen. 1.11.12.13 They were compounded of the foure elements but the earth doth predominate or beare rule in the body as ayre doth in the Soule and euery thing is placed in that element which beares greatest sway in the body or materiall substance of it Q. How were they created A. According to their kinds yeelding seed both the lesser and greater the lesser as grasse herbes flowers shrubbes the greater fruitfull trees and the rest without fruit All which the earth brought forth by the commandement of God and as it is the mother and breeder of them so is it the Nurse and foster-mother of them ever after Gen. 1.14 The act of the soule in plants is vegitation and they haue as it were a mouth to draw nourishment and prepare it for the stomacke and a kind of liuer and heart for concoction Now this facultie to nourish hath foure companions to waite on it First Attraction the Spirits drawing a portion to euery part Secondly Retention whereby the part keepes and holds what it hath gotten Thirdly Concoction to digest and convert what it hath gotten into it selfe Fourthly Expulsion whereby it reiecteth and electeth whatsoeuer is superfluous Now the seed is an excrement of the last concoction and therefore is from the assimulation of the nourishment which makes it like euery part Hence from simular parts it begets simular parts and out of so little a part being full of Spirits are begotten all other creatures In seed and food consists all vegitable life and a hurt in either is dangerous and often deadly From nutrition proceed augmentation and generation the one for extension of the same thing the other for preservation of it in others Extention is by heat hence females are lesse then males because their heat is lesse though often they haue more moysture Generation is by seed which receiues from plants and all other things the soule and substance of euery part Hence is it able to giue the kind that yeelds it And therefore the Lord sayes euery Plant yeelding seed after his kind Gen. 1.12 Teaching vs thereby that the seed vertually and potentially answeres the creature in euery part and member of it Q. When were these made A. The same day wherein the waters and earth were created Gen. 1.13 And so by succession of an evening and morning was there a third day or 24. houres In creation of the elements God began in the top of the matter but in the elementaries he began in the bottome first creating the Mineralls and then the Plants For God is a God of order and so passeth on in his worke from imperfection to perfection I meane where there is a succession of parts otherwise God begins with the best first For the Lord did not in the vniverse as men doe in building rake first in the earth to lay the foundation and adde the roofe last but he first laid on the roofe and last of all came to the foundation First heaven then fire next ayre and last of all water and earth Yet being the God of Art followed an exact methode in all for being come to the earth hee first makes things spring then moue after spring moue and walke by sense Lastly as an Epitome of all the rest he comes to man which growes moues walkes and aboue all the rest liues by reason Q. What is the Creation of the lights A. Whereby he made them in the element of fire with a motiue life to runne round carrying the same side still forward that they may bring light vpon the earth and separate betweene day and night and be for fignes and seasons dayes and yeeres Gen. 1.14.15 Iob 38.31.32.33 Psal 8.2.4 Psal 19.2.3.4.5.6.7 and 136.7.8.9 Ier. 31.35 Amos. 5.8 c. False and fabulous Phylosophie makes this doctrine a wonder and they that bring Moses to Aristotle laugh at this lesson Starres to liue is against reason for they are not nourished neither doe they increase or generate c. I may reply againe vpon Divines from Moses by a probable argument they were created after liuing things therefore they haue life c. Aristotles obiection is easily answered
but vntruely seeing it was of his created perfection hauing the greatest excellencies of all things here below For an image is a speciall kinde of similitude and so man after a more speciall sort then all other creatures resembles the maiestie of his Creator even as it were a stature or image of him yet must we take heed of the error of the Authropomorphoi and Papists who metamorphize God into the shape of a Man old and auncient For the likenesse stands not in hauing a body and soule but in the hability of both to worke answerably to the righteousnesse and holinesse of God And image beside similitude which is the generall containes two things more expression and representation First it must either be expressed by another thing or else exemplarily formed to such a patterne and pattent and as it were the very copie and countenance of it Hence one egge though it be the similitude of another yet is it not the image and so one man is like another in shape but not his image yet is the sonne the image of his father and my face in a glasse the image of my naturall face so is the stamp in brasse waxe c. the image of the seale and the picture of Caesar the image of Caesar Secondly It must represent specifically either the substance or accidents of the thing whereof it is an image Hence the sonne is the image of his father essentially and a picture mans image accidentally and by this it appeares that an egge is not the image of an Hen though it be expressed by her or a worme of a man though it be engendered in or out of his body The image of God by naturall expression and representation is the onely sonne of God Heb. 1.3 He alone is of the father by nature and essentially as it were his very forme and figure c. But man is an image by counsell Iam. 1.18 And more specially from God then other creatures Gen. 1.26 Let vs make It was enough for other creatures to be but man is not without speciall counsell and in speciall manner is made a fit subiect for the three persons to declare their workes in him No doubt the Father Sonne and holy Ghost did even now consult according to their eternall act to produce man as he might bee fittest to declare severally the righteousnesse and holinesse of each person Ephes 4.24 Col. 3.10 The new man is Christs the putting on of him is the Spirits and the creation of him the Fathers Surely he that did loue his owne image without an obiect did also loue it when he had created it and was so carefull of it that when man had destroyed it he would haue it repaired againe by his Sonne and his elect invested into it by his spirit He that can loue without an obiect can hate without an obiect and yet hate nothing but the opposite of his owne image His loue begins at himselfe as an affection of vnion and so doth his hatred as an affection of separation And God doth never separate where he once loues Hee condemnes euery sinner but the hatred of condemnation is not alwayes the hatred of separation It pleaseth God to loue himselfe and his owne image and to loue it constantly in his owne Sonne and who shall complaine that he is separated from this loue Sinne makes a separation in all in regard of condemnation Farre be it from the iust Iudge to favour either sinne or sinner yet notwithstanding the vnion of loue remaines still for either he loues his owne image in the elect or the elect in the image of his sonne Q. Wherein consists this image A. Either in conformation or domination first he is to expresse Gods image in his conformitie with the holinesse and righteousnesse of his Creator Secondly in his dominion and rule over the creatures As God is holy in his nature righteous in his actions and Lord in his commands so man was made most pure and holy filled with originall righteousnesse for all righteous actions and made a pettie Lord or Lord deputy over all the creatures Ephes 4.24 Gen. 1.26 Q. Wherein consists his conformitie with God A. Both in his body and soule for that which executes is to be holy as well as that which acts 1. Thes 5.23 Rom. 6.12.13 and 12.1 These places shew plainely that the body and members being instruments of the soule are to be so tuned and touched that there may be an excellent harmony betwixt the will of God and the whole man For wee are made of God both in body and soule to glorifie God in vsing all faculties and members parts and powers as instruments of righteousnesse and true holinesse 1. Corinthians 6.20 Q. Whereof and how was the body made A. Of the finer dust of the earth with the rest of the elements hence it was possible for man to die yet that it might enioy health and never sicken the Lord made it of a most excellent temper and by the vse of wholesome food and his blessing therein to continue and hold out and thereupon it was possible for man not to die Besides the Lord furnished it with most excellent instruments absolutely composed both for beautie and dutie in all the workes of holinesse and righteousnesse Gen. 2.7.25 Psal 8.5 139.14 Rom. 6.13 The matter of mans body though basest as earth yet finest and purest as the dust For as Moates in the Sunne are nearest pure ayre so is dust neerest their nature being as it were the sifting of the earth and being layed by water was red earth Mans body then had the purest portion of earth For the forme it was erect and straight and this was done because he was to speake to others as likewise to God and therefore was not to looke vpon the ground as if that should haue beene his obiect c. The body all over is vncovered that it might be a fitter habitation for the reasonable soule which is much hindered by abundance of excrements In euery part beautie strength convenience meete together His head is round and fuller of braines then any other creature that it might be the throne and seat of reason and because his attendants are there I meane the senses it can turne any wayes for reason to over-looke them Within the braine are many cells or cellars for the Spirits to goe in and as messengers to be dispatched vp and downe for reasons vse which are not in other creatures As he hath a head for contemplation so hands for execution differing from beasts Againe all the internall parts are of more excellent matter and forme then those in beasts Hence mans braine makes finer spirits then theirs his liner and heart finer bloud and better concocted and all for the exercise of the reasonable soule His head is neerest heaven for place figure and ghests there dwell the maiesticall powers of reason which make him a man and not a beast The senses here take their originall most
Whiles Christ suffered bodily dolors he neuer complained Isa 53.7 No thornes no nailes fetcht bloud from him with so much paine as his owne thoughts My soule is heauie c. My God why hast thou forsaken me Oh what man or Angell can conceiue the taking of that heart that without all outward violence meerely out of extremitie of his owne passion bled through the flesh and skin not some faint dew but solide drops of bloud If I bee asked how the sonne of God very God whose humane soule was euer hypostatically inseparably vnited to the Godhead could be cast vpon so fearefull an obiect and bereft of the fruition of heauenly ioy I answere that the cause of this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the resting of the Deity from actuall and comfortable influence into the humanitie or the holding in for a time the beames of that glorious divine light a kinde of veyle being drawne betweene them not of reall separation for that is impossible but of actuall interposition or imputation of the cursed estate of those whom he was first to represent and then to redeeme by such performance for them Hereto we must adde how his sufferings were aggravated by his fulnesse of knowledge and want of comfort He did not shut his eyes when he drunke the bitter and dreggish cup of his Crosse We read of Theodorus a Martyr that when he had hanged tenne houres vpon theracke for Religion his ioynts distended and distorted c. felt no paine at all because be was comforted by an Angel who in the forme of a yong man wiped off his sweat with a cleane to well and powred coole water upon his racked limbes c. But Christ when he suffered found none to comfort him no none to pittie him Not an Angell dare be seene to looke out of the windowes of heaven to relieue him whiles the Father will smite him And surely if Christ had not here wrestled for vs his other death vpon the Crosse had never saved vs from the wrath of God torments of Devils and fire of hell His conformitie with God in holinesse is expressed Luk. 1.35 in obedience Ioh. 5.30 Rom. 5.19 and 10.4 In suffering Phil. 2.8 Heb. 5.8 Math. 26.37 Mark 14.34 Luk. 22.44 Math. 27.46 And that it was both actiue and passiue is plaine by the eating of the paschall Lambe Exod. 12. with sweet bread and sowre hearbs Q. How many parts are there of his humiliation A. Two His life and death there is nothing in the whole history of Christs life and death but it makes for vs all our liuing and dying seruing for no better vse but to make vs miserable Phil. 2.7.8 Ioh. 10.11 and 18.37 He did liue to beare witnesse to the truth of salvation and died to seale it with his bloud Heb. 9.16.17.18 Q. What was his life A. His willing vnder-going of the miseries of this life for vs and the full sanctification of ours in all points from the separation of the seed to the separation of his Soule he liued for vs and our good He begins to liue where we begin to die that is in the mothers wombe and to sanctifie vs where we begin to be vncleane Heb. 2.14.15.16.17.18 Q. What are the parts of his life A. His being in the mothers wombe and his being out of it Our originall is polluted by propagation and our whole life by an evill conversation he must therefore beginne to cleanse and cleare the fountaine and make all the streames sweet by his passage thorow them Luk. 2.6.7 Q. What are the parts of his life being yet in his mothers wombe A. His conception and nativitie Wee are polluted in both our very warming is a disposing of vs to a sinfull conception and birth Psal 51.1 Christ therefore must be both conceiued and borne for vs. Isa 7.14 Luk. 1.31.32.33 Math. 1.18 Q. What is his conception A. Whereby he was made of the seed of the Virgin taken out of the rest of the masse and sanctified by the holy Ghost after that she was betrothed vnto Ieseph and before they came together The conception is without generation that there might be no conveyance of originall sinne vnto Christ and by separation in the Virgin that Christ might be borne of holy seed Ier. 31.22 Luk. 27.34.35 Q. How was his soule created and adorned A. Immediately of nothing and infused with great perfection but not so absolute as that it receiued no after increase of knowledge and wisedome Luk. 2.40.52 He increased as well with God as man and therefore he receiued not all at once to manifest afterwards as need required He by his actions did merite vnto himselfe a further augmentation of gifts Q. What is his nativitie or birth A. Whereby he was borne of the Virgin Mary who was of the house of Dauid Hence Christ is the Sonne of the ten Fathers of all the world more especially of Abraham and Dauid being peculiar types of Christ Abraham had the promise renued vnto him by calling him out of Chaldea into Canaan a type of heaven where Circumcision a badge of separation was instituted the Church brought more particularly into one Nation that the line lineage of the Messias might the better be knowne afterwards it comes to Dauid whose kingdome was made a more peculiar type of Christ Furthermore Mary was heire of the kingdome of the Iewes hence Christ was borne King of the lewes Mat. 2.2 the Wise men aske for a borne King not for Herod the vsurper Againe shee was to marry with one of the kindred to preserue the seed of Dauid and therefore shee was betrothed to Ioseph by name and one of the same familie but not as yet married vnto him so that Christ was both by nature and law lawfull heire of the kingdome though he never came the ordinary way Math. 1. ver 1. to the end The Genealogie is devided into three severall foureteene generations because of a threefold change of government First in the Patriarkes Secondly in the Kings Thirdly in the Dukes The Regall began with Dauid and ended in Ieconias Ier. 22.30 And so from Salomons posteritie was translated to the posteritie of Nathan Ezek. 21.26 And the Crowne changed into a Diademe which had a threefold over-turne before it came to the right heire Ezek. 21.27 First in the Maccabees Secondly in the Priests Thirdly in Herod In all this time Dauids posteritie liued in private and Christ found the Scepter cleane gone Whiles the foolish lewes gloried in their Temple the Lord destroyed it to shew them that it was not an earthly but a spirituall Temple that he regarded and remoued the government from Dauid and from Iudah to Leui and then to a very stranger an Edomite checking them very often before his birth for their vaine conceit both of Church and Common-wealth And yet it seemes Christ had some consanguinitie both with the Princely and Priestly progenie Luk. 1.36 he came to saue of all sorts of men and therefore spread farre
by the opposition that it is onely the leane heart pined and pinched with spirituall famine that can feele any delight in God nothing more vnsavory to a senselesse brawny heart then Christs bloud no more relish feeles or findes he in it then in a dry chip Nay he never complaines of his misery a man being dead neuer bemoanes the intollerable paines of the Stone who if hee were aliue would testifie his griefe by groanes for the grating paine and gripes he continually feeleth Secondly as there is a violent evulsion so as violent attraction to Christ for ease man at the first plainely refusing it the hunted beast flies to his den the pursued malefactor to the hornes of the Altar or Citie of Refuge Pauls misery Rom. 7.24 driues him to Gods mercy The Israelites are driuen into their Chambers by the destroying Angell Balaam is made to leane backe by the naked sword Agur to run to Ithiel and Vcal that is Christ Pro. 30.1.2.3 When he is confounded with his owne bruitishnesse God must let loose his law sinne conscience and Satan to bait vs and kindle hell fires in our Soules before wee will be driuen to seeke to Christ Paul and Silas came not out of prison without a greater earth-quake then poore sinners from Satans hold with an heart-quake How violently did Satan driue Saul to persecute and did not Christ as violently send him backe againe by a contrary winde that blew him off his horse smote him downe as dead to the ground As Lot was driuen out of Sodome with fire and brimstone about his eares or as the venturous child is terrified from fire water the carefull Father holding him by the heeles over both so God by the sowre sauce of a guiltie conscience le ts the sinner see what it is to fall to the sweet meat of sinne and eate thereof vnto surfeit Davids broken bones and bruised conscience will tell him of his pleasure in murther and adultery and what he gaines by his silence Psal 32.3 Q. How are wee pared and trimmed for our putting into Christ A. By our humiliation for sinne God takes advantage of our feares for hauing stopped the way of sinne with feare he labours to tyre and weary the sinner with sorrow and according to that golden sentence of that Samian wise man that bids vs lay weight vpon the loden lades the offender with his burden vntill he be weary of it and could wish with all his heart he were rid of it Oh how acceptable is the fountaine of liuing waters to the chased Hart panting and braying So how welcome is redemption to the thirstie Conscience scorched with the sense of Gods wrath The traytor laid on the blocke will be sensible enough of his Soueraignes mercy in pardoning and farre more apprehensiue of it then when he was first attached And yet for all this sinners doe but wilder themselues in humiliation except God still draw them on vntill they be ingrafted into Christ Humane helps here prevaile nothing merriments haue no more power to quiet conscience then holy-water and charmes to coniure the Devill Popish pardons pilgrimages shrifts whips are silly shifts to ease the bleeding wounds of sorrowful soules He that drinkes water or leapes into a poole to coole his fever fiers himselfe the more though he feele some ease for the present his torment will never cease till he both find Christ and be found of him Heb. 9.14 Iam. 4.9.10 Q. How is this wrought A. God giueth the sinner to see by the law his sinne and the punishment of it and that by the detection happily of some one sinne and that many times none of the greatest least he should be presently swallowed vp of despaire yet by that one makes him suspect the rest 1 Sam. 12.19 That one sinne in asking of a King brought them to confesse all Furthermore the detection of one sinne and suspition of all the rest with their iust desert driues them to compunction and a pricking of heart which is greater or lesser and carries with it diverse Symptomes and sensible passions of griefe All are not handled alike some haue greater fits then others and are but as it were sprinkled in this Baptisme wherein others haue beene doused over head and eares Some sip of this cup others drinke the very dregges Those converts Act. 2. had some grudgings and prickes of conscience but yet they had none of Iobs and Dauids fits Mathew at his first conversion seemes to entertaine Christ with a feast and so did Lydia the Apostles It is here as in a Womans travell none travell without paine yet some like those Hebrew women Exod 1. prevent the Mid-wife and are quicker in dispatch then many others Some sores we see are let out with the pricke of a pin others are searched to the bottome with the Surgeons launce Viscous and gluttonous humours must haue a stronger purge then such as flow of themselues A hard knot must haue a hard wedge when the Axe alone is able to polish other peeces of timber Neither is it alwayes sinne that brings the greatnesse of this agony vpon penitents but sometimes further imployment of such persons in more worthy services The higher the building the deeper the foundation which is not so requisite in the ruder pyles c. This detection of sinne workes a sequestration from their former courses and makes them loath themselues for God stops the way of sinners by feares tyres and wearies them by sorrow and turnes them by hatred and when they begin to see how the controversie is betwixt God and themselues they fall from the very sense of their misery to despaire of helpe in themselues or any other worldly thing and submit themselues to be disposed of as God shall please Thus by the law are they brought to see they want Christ but without faith they cannot looke vp to him and therefore faith is infused by which the soule may be comforted The law is common in this worke both to the elect and reprobate yet this preparation is peculiar and proper to such as God hath chosen No birth without travell and yet some children are killed with the paines of the labour so God hath none borne his but they come forth at this strait passage onely the reprobate want strength to bring forth and therefore perish in despaire The law brings them both to this conclusion and ends ever in despaire onely the chosen of God finde mercy Hos 14.4 With thee the fatherlesse shall finde mercie God will haue vs brought into the straits of poore desolate shiftlesse Orphanes before he thinkes vs fit for his mercie And the deeper wee goe in the sense of our misery the sweeter shall wee finde the sense of Gods mercy Iob 33.19 to 25. Math. 5.4 and 11.28 Christ Ioh. 16. promiseth the Comforter and the first ground that hee shall lay of our comfort shall be to convince our consciences conviction of sinne goes before our conviction of righteousnesse Hab.
precept could not be so generall for the making of an image of God is morally a sinne I meane in the very nature of the thing it selfe and admits no dispensation nay God himselfe though he tooke libertie in his worship to expresse it by images yet never did fie goe about to paint out himselfe in any similitude Deut. 4.12 Yee heard the voyee of words but saw no similitude onely yee heard a voyce this is the way to shew his nature which no other image can doe And therefore I may conclude that Christ as he is to be adored so he is not to be painted c. The third question is whether things indifferent abused may againe be vsed in the worship of God especially if their first institution haue beene superstitious I answere they may Iudg. 6.25.26 Baals bullock with Baals wood is sacrificed to God by Gideon His Altar is throwne downe first will God haue him cut the very throat of Idolatry and when once Gods detestation and their danger is ceased then may the good creatures of God prophened to Idolatry be imployed to the holy service of their makes Ioh. 2.6 The fixe water pots were superstitiously abused for private purification whereas God had onely inioyned it for the Temple yet our Sauiour vsed both the pots and water see the holy working of a miracle c. yet this rule must ever be obserued that things indifferent when they become scandalous and offensiue are to be foreborne The Iewish Ceremonies were retained in the Church of God as things in different after the dissolution of their necessary vse But when they became hurtfull and offensiue to Gods Church they were reiected by the Apostles Methinkes these foure propositions should quiet any man conscience in this subiect which hath in all times caused such trouble to Gods Church First that the Church of God hath power to retaine things indifferent Secondly that the same Church as it ought hath power to remoue them when they proue scand aloua and offensiue Thirdly that this power is to be exercised by our Governours and not by private men Fourthly that private men sinne not in the retaining of them they cannot be taxed or touched with that which is none of theirs for God requires reformation of none but such as haue receiued iniunctions from him Q. What is the Law concerning the right vsage of Gods worship A. It either hath respect to reverence in doing it or diligence in learning it As wee are to avoyd all contempt of the glorious name of God so are wee to neglect no time to learne his will Wee are to worship him with all reverence especially vpon his owne solemne day To whom is the account of our dayes either more due or better knowne then to God All the dayes are his who gaue time a beginning continuance yet some he hath made ours not to command but to vse In none may wee forget him in some wee must forget all besides him Isa 56.2.4.6 and 58.13 Q. What is the precept concerning the reverent worship of God A. The third Commandement Exod. 20.7 Thou shalt not take the name of the Lord thy God in vaine c. By name we are to vnderstand any thing by which Almightie God is made knowne vnto vs as his nature attributes word and workes Q. What is here commanded A. All reuerence possible to be shewed in the worship of God or in speaking of God and his holinesse Isa 48.11 Ier. 4.2 Q. What is here forbidden A. All kind of prophanenesse and light esteeme of God and goodnesse Hos 4.2 The Iewes haue a conceit that the sinne of that Israelite which was stoned for blasphemy was onely this that he named that ineffable name of foure letters Iehovah Shall their feare keepe them from once mentioning the dreadfull name of God and shall not our feare keepe vs from abusing it Durst wee so boldly sinne God in the face if wee feared him Surely if any feare of him stood before our eyes wee durst not dally with his name or at our pleasure teare him in peeces Wee must needs despise his person whose name we contemne Q. What is the law of our diligent learning to worship God A. The fourth Commandement Exod. 20. S. 9.10.11 Remember the Sabboth day to keepe it holy Q. What is here commanded A. The setting apart of the seventh day to the service of God as like wife all diligence in learning to know his will He that will needs be his owne Scholler hath commonly a foole to his Master It is dangerous medling with the things of God according to our owne appoiatments How perplext and in how manifolde mindes are men as those that are encountred with diverse wayes and know not which to take in this poynt of the Sabboth It shall be well if some change not their master as they seeme to haue changed their livery in their service on this day All our thoughts and vitall spirits are too little in remembring the sanctification of it True it is that the substance of the Sabboth consisteth not in houres but in holinesse not in a naturall day but the sanctification of it and therefore the alteration of the time is no mutation or change in the essence of the fourth Commandement but onely in the accident of it Time as other naturall things is separate and set apart for holy vse All time is Gods by creation and waites vpon the creature and his actions but the seventh part of time is to be his by the holy observation of it And here a iourney to Damascus were happily vnder-taken to meet with some good Annanias that might cause to fall those scales of ignorance where with wee are blinded in a fallacie of composition and division thinking the Sabboth to be abrogated because the time is changed from a seventh day to a first day Truth is great and prevaileth for I see no greater change in this then if the Sacrament should bee celebrated with one kinde of water or bread and not with another For naturall things in both are elevated aboue themselues to supernaturall ends Time therefore is as morall in the fourth Commandement as bread wine or water evangelicall in the Sacraments First the distribution of time proues the seventh part consecrated to God Exod. 20.9 And let him take heed that sacrilegiously sleales it from God I am resolved like Surgeans and Physitians rather to force a bitter pill or smarting salue then suffer a patient to perish With what face canst thou say O wretched Soule not sixe dayes will I labour but also play and please my selfe vpon the seventh Secondly the order and succession of parts will proue either the first or seventh part of time to be Gods The whole is seven and of these God must haue a part and if it be neither the first nor the last it will be in two weekes for either from the first to the last is a seventh day or from the last to the first and