The Good Old Way, Book · Principle 1

The Good Old Way · Book · Principle 1

p. 1The firſt PRINCIPLE.

Queſt. What doſt thou believe concerning God?

Anſw. There is one God, Creator and Governor of all things, diſtinguiſhed into the Father, the Son, and the Holy Ghoſt.

THat there is a God: There be three Books wherein we may read this great Truth: 1. The Book of the Scriptures. 2. The Book of the Creatures. 3. The Book of Nature. Firſt, the Book of the Scriptures: as oft as God is mentioned in holy Writ ſo oft (upon the matter) it is affirmed that there p. 2is a God: Now this is a great demonſtration, the Scriptures affirming a thing to be ſo. But come we to the ſecond Book, the Book of the Creatures; ſee what the Apoſtle ſaith of it, Rom. 1.20. For the inviſible things of him from the Creation of the world, are clearly ſeen, being underſtood by the things that are made, even his eternal power and Godhead; ſo that they are without excuſe. The meaning of the Apoſtle is, That there is a God, as is plain by the very Book of the Creatures; and not a few Arguments in this kind may be deduced hence.

Argum. 1. As firſt, From the Original of the Creatures or world. They either had a beginning or not a beginning: If we ſay, Not a beginning, then we make the world God; all the Creatures from the leaſt to the greateſt, God. For to have their being from themſelves without beginning, is nothing elſe but to be God (what hath a being of it ſelf without beginning, is God). But to affirm the world to be God, or the ſeveral Creatures therein to be God, were not this abſurd and brutiſh?

If we ſay, They had a beginning, the world and Creatures, as is very evident; who then was their beginner and Maker, but God? Why then, there is a God.

Arg. 2. The Creatures being many, are p. 3all referred to their ſeveral and peculiar ends; and ſo they all work and are imployed. Now hence it is plain and evident, that there is one above them all, who did aim at theſe ends in them, that did create them to theſe ends; and who is this but God? why then, there is a God.

Arg. 3. The comely order and beauty which may be obſerved in the worlds great variety, evidence, There is a God.

Arg. 4. Man himſelf, confidered from the reſt of the Creatures, who may be termed the Epitome of the world, or Microcoſmos, the little world: Mans body reviewed, is it not a wonderous and curious piece of work? as Pſal. 139.14, 15. But his ſoul eſpecially, (that immaterial, immortal, inviſible ſubſtance) with the faculties of it, and the great acts of thoſe faculties; Do not all theſe conclude a wiſe and infinite Creator, and ſo a God?

The third Book wherein this great truth may be read, is the Book of Nature: Of this the Apoſtle ſpeaketh, Rom. 1.19. Becauſe that which may be known of God is manifeſt in them; that is to ſay, Is writ in the hearts of the old Gentiles, and ſo in the hearts of all men; not all that may be known of God, but ſo much that there is a God, becauſe God hath ſhewed it unto them, that is, hath writ it in their hearts by a general work of his Spirit; and ſo that place may be underſtood, Joh. 1.9 That was the true light which lighteth every man that cometh into the world; to wit, with the light of nature, in a great meaſure, or in a leſs; and this we call the Book of Nature. Among thoſe common notions imprinted in mans heart ſince Adams fall, this is a principal one, That there is a God: Such ſparks and notions as this, are uſually called the Light, the Law, or Book of Nature; not that mans nature is the Author of them, but God, as before we have heard. Yet ſo called, Firſt, Becauſe they are imprinted in mans nature. Secondly, Becauſe they are as common as mans nature: and hence it is, that all Nations do acknowledge a God. Suppoſe the moſt of them pitch upon a falſe god, or ſeek the true God in a falſe way, why yet this general acknowledgment from the light of nature, is a mighty Argument that there is a God. And although haply ſome particular perſons have been found to deny this Principle; yet thoſe perſons committing hainous and horrible Crimes (but kept ſecret from man) their conſciences afterwards have accuſed and terrified them: now their hainous Crimes being not knowne to any man but themſelves; why ſhould their conſciences p. 5vex and terrifie them, if there were not a God?

Object. 1. But may ſome men ſay, in whom the light of nature is almoſt extinguiſhed, I never ſaw God, how can I then believe there is a God?

Anſw. Thou didſt never ſee thy ſoul, and doſt thou believe therefore thou haſt no ſoul? Thou didſt never ſee the wind, yet ſurely thou believeſt there is ſuch a thing, ſuch a creature.

Object, 2. But if this be a Truth generally acknowledged, How comes it to paſs, that the moſt men and women live as though there were no God?

Anſw. Firſt, by way of Conceſſion or Grant; Secondly, By way of Solution.

1. By way of Conceſſion or Grant. It is true, the moſt do live as though there were no God; ſo walk as denying the Preſence, Power, and Juſtice of God.

2. By way of Solution or Satisfaction. Although men and women generally by the light of Nature do acknowledg a God, yet through the corruption of nature, they frame and fain him to themſelves, to be ſuch a one as they pleaſe; to wit, without Attributes, not preſent in all places, not infinitely powerful and juſt.

p. 6As this is a Truth, That by the light of nature, we know and believe there is a God: ſo likewiſe this is a Truth, That ſince Adams fall, by the corruption of nature (in regard of the true God) we are all Atheiſts: Thus the Pſalmiſt, deſcribing the natural man, Pſal. 14.1. The fool hath ſaid in his heart, There is no God: The natural man confeſſeth there is a God, but it is a God of his own framing; without Attributes, to wit, an Idol; which upon the matter, is as much as to deny the true God.

Object. 3. Although this be a Truth granted, and plain; why yet the Regenerate themſelves have doubtings this way, they ſometimes doubt Whether there be a God or no.

Anſw. And this comes to paſs, Firſt, by Satans ſuggeſtion, who ſometimes darts this thought maliciouſly into them, even in their beſt Devotions. Secondly, this thought may be in them through the corruption of nature remaining; they having a ſeed and ſome degrees of Atheiſm remaining in them ſo long as they are in this world. Thirdly, Want of through conſideration may occaſion doubting this way. As when they obſerve themſelves men and women of affliction, and the wicked great in the world, and highly exalted; looking meerly upon this and no further, may occaſion them to queſtion this great Truth; but going p. 7on to the end and iſſue, the doubt is preſently removed, conſidering what the wicked's exultation ends in; and ſo conſidering what is the iſſue of the godly mans afflictions.

Ʋſe 1. To expoſtulate with the wicked and unregenerate: There is a God; this thou ſayeſt, thou beleeveſt; I ſay, thou doſt well, but the divels do as much, nay more; …hey beleeve and tremble. Jam. 2.19. Examine thy ſelf, do not they exceed thee in this? Thou believeſt there is a God, but doſt thou tremble at his Juſtice, Power, and Omnipreſence? Doſt thou perſwade thy ſelf of his Omnipreſence, that he ſees thy waies, courſes, and proceedings in all places, and at all times? How comes it to paſſe then, that thou willingly and willfully committeſt that ſin in ſecret (in his ſight) which thou wouldeſt be aſhamed to commit in the eye and veiw of the world? Obſerve now; Thou beleeveſt there is a God, but it is a god of thy own framing; a god that ſees not thy ſinfull courſes, and proceedings. And to this purpoſe, take notice how the ſpirit of God brings in the wicked or naturall man, ſpeaking in his heart, Job 22.13, 14. And thou ſayeſt, how doth God know? and is there knowledg in the moſt high? Pſal. 73.11. Can he judg thorow the dark cloud? thick clouds are a covering to him, that he ſeeth not. And Pſal. p. 894.7. They ſay, the Lord ſhall not ſee, neither ſhall the God of Jacob regard it. Thus what the wicked mans thoughts are of God, his actions declare. And ſo in regard of Gods Juſtice, if thou didſt beleeve him to be a God of juſtice, how durſt thou go on obſtinately in thy ſins, making a covenant with death, and being at agreement with hell; he having openly proclaimed in his word, that he wil be revenged on al ſuch malefactors? The truth of it is, although thou doſt acknowledg a God, why yet again thou denieſt him, by denying his juſtice; as if he were a God all of mercy: but ſuch as thou, ſhall one day find him to be a God of juſtice, of infinite juſtice, Deut. 29.19, 20.

Again, in regard of Gods Power; Thou beleeveſt there is a God, but again denieſt him, in that thou doſt not believe him to be a God of infinite power: If thou doſt beleeve him to be a God of infinite power, why doſt not thou rather tremble at his threatning, then at the threatning of a mortal man? Let an earthly Magiſtrate, or Prince threaten, and menace for the breach of his ſtatutes, and edicts, preſently men and women begin to tremble, and to be afraid, and know not which way to turn themſelves; but let the Lord, the mighty God of heaven and earth threaten to bring p. 9this and that plague, this and that judgment upon them for their ſins and tranſgreſſions; nay even to damn them to the pit of hell, if they do not reform: for all this, they go on ſtill in their ſins, and evill courſes, as though the Lord had not power to maintain his threatnings upon them. Well, thou that art a wicked and ungodly liver, ſee thy condition to be a wofull condition: there is juſt ſo much light in thee, as to make thee inexcuſable: Thou beleeveſt there is a God, but in life denieſt his preſence, power, and juſtice: Thou art not an abſolute Athieſt in judgment, but an Athieſt in practice. Wel, it is as thou thinkeſt, there is a God; but thou ſhalt find him otherwiſe then thou thinkeſt, to wit, all-ſaving; for he is infinitely juſt, and powerfull.

Ʋſe 2. For Direction: Thou beleeveſt there is a God. Firſt, more and more examine this great truth, more and more ponder and perpend it, untill thy heart be eſtabliſhed in it; and if God be God, ſerve him; if Baal be God, follow him. The meaning is, if this principle be not true, follow the waies of thy own heart, live and walk according to thy own luſt without any reſtraint; but if it be true, (as it is undoubtedly) then walk and live as throughly beleeving this principle. Labour p. 10to pleaſe God, to glorifie him, and to have communion with him; and know there is nothing doth ſo choak and ſuffocate this Principle, as a wicked and profane life, as Rom. 1.18. For the wrath of God is revealed from heaven againſt all ungodlineſs and unrighteouſneſs of men, who hold the truth in unrighteouſneſs. This is the firſt rule of Direction.

2. Thou believing this Principle, endeavor to nouriſh and maintain it: To this purpoſe thou maieſt help thy ſelf by the Book of the Creatures, as David ſaith, Pſal. 19.1. The Heavens declare the glory of God, and the Firmament ſheweth his handy-work. There is not the leaſt Creature but thou mayeſt read God in it; but eſpecially be thou exerciſed in the book of the Scriptures in reading and hearing them; they do the moſt plainly and evidently ſet forth God.

3. If thou haſt not a Juſtifying faith, be earneſt with the Lord for it, becauſe without this ſupernatural faith, thou canſt not believe this Principle ſavingly.

4. Converſe much with thoſe that are godly. They that converſe with the worldly-minded, ſhall obſerve them much to be aſcribing the event of things to natural and ſecond cauſes; but the godly, the event of things to p. 11God. Then further, The godly have an experimental knowledg of God, and ſo ſpeaking of God, they many times ſpeak emphatically and movingly, much to the ſtrengthning of the faith of others. A Reverend Light in this age, one Junius, doth acknowledg, that the firſt thing that turned him from his Atheiſm, was his talking with a Countreyman of his, and his manner of expreſſing himſelf.

Ʋſe 3. For Information.

1. Is there a God? why then, the Scriptures are true; becauſe they declare that he is, and what he is.

2. Is there a God? why then the ſoul is immortal; for as the immortal ſoul is the image of God, and ſo doth demonſtrate a God: ſo they that do moſt firmly believe there is a God, do likewiſe firmly believe the immortality of the ſoul. And upon that ground caſt for it accordingly, for the beautifying and well being of it.

3. If there be a God? why then, there is a Heaven and a Hell: a place of Bliſs for the godly after this life, and a place of Torment for the wicked; otherwiſe God ſhould not be juſt, and then not God. We read of a Pope that when he was on his death-bed, ſaid, He ſhould ere long be reſolved of three p. 12things, which all his life long he had doubted of: 1. Whether there be a God or no? 2. Whether the ſoul be immortal, or no? 3. Whether there be a heaven and a hell, or no? He being not ſatisfied of the firſt, might well doubt of the two laſt. And thus we have abſolved the firſt Member of the firſt Principle.

MEMBER II. That there is but one God.

THat there is but one God, the Scriptures are very evident this way, Deuter. 6.4. Hear, O Iſrael, the Lord our God is one Lord. Deut. 32.39. See now, that I, even I am he, and there is no God with me. Pſal. 16.31. Who is God ſave the Lord, ſave Jehovah? And ſo Iſai. 44.6. I am the firſt, and I am the laſt, and beſides me there is no God. And Iſai. 45.5 I am the Lord, and there is none elſe, there is no God beſides me. Epheſ. 4.6. One God and Father of all. And laſtly, 1 Corin. 8.4, 5, 6. We know that an Idol is nothing in the world, (that is, nothing in nature ſubſiſting; or nothing in reſpect of the Divinity aſcribed to it) and that there is none other God but one; that is to ſay, properly and by nature: For though p. 13there be that be called gods, to wit, improperly, as there be Gods many, and Lords many, improperly ſo called: But to us there is but one God; that is to ſay, the Church doth know and acknowledg but one God (properly and by nature. Magiſtrates are called gods, becauſe they are Gods Deputies or Vice-gerents upon earth, as Pſal. 82.6. I have ſaid, yee are Gods. Idols are called gods, becauſe ſome ignorant and fond people think them to be ſo: Jer. 10.11. The Gods that have not made the heavens and the earth, even they ſhall periſh from the earth, and from under theſe heavens. Nay, the Divel is called god, The God of this world, 2 Cor. 4.4. becauſe of the willing ſubjection that the wicked yeild unto him; not that any of theſe are gods by nature, or properly, but improperly.

Reaſ. 1. There is but one only chief good, and therefore but one God.

Reaſ. 2. There is but one firſt cauſe of all things, and therefore but one God.

Reaſ. 3. To be more Infinites then one is impoſſible: there is but one Infinite, and therefore but one God.

R. 4. If there be more Gods then one; why not three as well as two? and why not five as wel as three? and why not ten as well as five? p. 14nay, why not thirty thouſand, as it is obſerved by ſome of the Fathers, the ancient Heathen had.

Ʋſe 1. For Reprehenſion: Firſt, to reprove the Papiſts: Secondly, the carnal Proteſtant.

1. The Papiſts ſet up divers gods beſides the true God: As firſt, The Pope: They ſay, he is to judg all, but to be judged of none; that he hath power to forgive ſins, and that properly; that he hath power to make Lawes to bind conſciences, as well as Gods Lawes. 2. The Virgin Mary; they make her a goddeſs, preferring her before Chriſt, truſting in her for ſalvation, and in their Prayers intreating her to command her Son, by the might of a mother. Nay, 3. They make all the departed Saints gods, by praying unto them, as though they knew the ſecrets of mens hearts, as though they were preſent every where; which are things proper to God alone.

2. Reproof to the carnal Proteſtant. Such as principally affect the Creature, or put their confidence in the Creature, thoſe ſet up to themſelves more gods then one. Some make worldly Riches their god, and ſo the Covetous: ſome carnal Pleaſures, and ſo the Voluptuous: ſome earthly Honor, and ſo the p. 15Ambitious: ſome make this and that man their god, and ſo truſting in him. The truth is, the moſt make the Divel theirgod, by a willing ſubjection to his ſuggeſtions. And thus the carnal Proteſtant, although he ſeem to confeſs one God with his mouth, why yet in affection and practiee he ſets up more. What a man loves moſt, delights in moſt, truſts in moſt, that he makes his god, whatſoever he profeſſeth with his tongue: but let thoſe Idolaters know how the Apoſtle James ſtiles them, Jam. 4.4. Ye Adulterers and Adultereſſes; that is to ſay, Spiritual Adulterers and Adultereſſes; and how the Lord threatens by the generous and truly noble Prophet, Iſaiah 42.8. That he will not give his glory to another: and therefore they giving that to the Creature which is due unto him, let them be aſſured that he wil be revenged upon them, Pſal. 16.4.

Ʋſe 2. For Inquiſition or Inquiry. Seeing there is a God, and but one God, it ſhall be very neceſſary to enquire concerning him; to inform our ſelves, what this one God is? What God is, ſtrictly to enquire, (as a wiſe Logician ſaith) he being primum ens, is beyond Logick: and therefore that we may define God perfectly, we have need of Gods own Logick. And the Reaſons are, 1. Becauſe p. 16he is Incomprehenſible. 2. Becauſe he is in great part unknown unto us while we are in the mortal body: Whilſt we are in this world (as the Apoſtle tels us) 1 Cor. 15.12. we ſee through a glaſs darkly; but in the world to come we ſhal ſee him face to face: this the Apoſtle John interprets, 1 Joh. 3.2. We ſhall ſee God as he is; that is, know him perfectly, as befits ſuch Creatures, and as ſuch Creatures can comprehend. Yet we are to know, the Lord hath ſo far revealed himſelf in the Scriptures to the Elect, as may ſuffice to their ſalvation, and hath acquainted them, Deut. 29.29. that what is revealed belongs to them; nay, hath commanded them, John 5.39. To ſearch the Scriptures; and as for other ends, ſo eſpecially for this, that they may know in ſome ſaving way what God is.

Now becauſe the Catechiſm in the Expoſition of it, affords us a brief Deſcription of God; and becauſe in the examination of it, we find it to be borrowed and grounded upon the Scriptures; we think it not amiſs to open that Deſcription unto you, that ſo you may the better conceive of God as his Word reveals him. And this is the Deſcription,

God is a Spirit, or ſpiritual Subſtance, moſt Wiſe, moſt Holy, Eternal, Infinite.

The Catechiſm deſcribes God afterwards p. 17in a more large way, ſetting him forth in his works of Creation and Preſervation, and ſo in the ſeveral ſubſiſtances, or manners of being in the one Divine Eſſence.

But firſt, for this Deſcription, God is a Spirit, or Spiritual Subſtance. Firſt, God is a Subſtance or Eſſence; that is to ſay, ſuch a Subſtance or Eſſence, as firſt, hath his being from none but from himſelf. 2. As is preſerved and ſuſtained of none, but ſubſiſteth by himſelf. 3. As is the cauſe of all other Subſtances and Eſſences; and upon this ground he is called Jehovah, which is the proper and eſſential name of God: As if one would ſay, Being of himſelf, and cauſing all other things to be that have being.

2. A Spirit or a Spiritual Subſtance. That God is a Spirit, ſee Joh. 4 24. And why ſaid to be a Spirit or a ſpiritual ſubſtance? Firſt, Negatively, becauſe he is not Corporeal. 2. By way of Similitude, becauſe there are divers perfections in Spiritual Subſtances which ſhadow forth the Divine nature. Our ſouls and the Angels are Spirits too, but obſerve the difference betwixt ſuch Spirits and God: our ſouls and the Angels are Spirits created and finite, but God is a Spirit uncreated and incomprehenſible.

3. Moſt Wiſe: Now well may the Catechiſm deſcribe God to be moſt wiſe. Firſt, p. 18Becauſe he is eſſentially wiſe, and Wiſdome it ſelf: in compariſon of him the wiſeſt creature hath no wiſdom at all: and ſo we muſt underſtand that place and the like; To the only wiſe God, Jude 25. 2. Becauſe his Wiſdom or Underſtanding is an abſolute, ſimple, and perfect underſtanding, without compoſition. By one act of underſtanding he diſtinctly and perfectly knoweth all things. All things are naked and open unto the eyes of him with whom we have to do, Hebr. 4.13. 3 Becauſe his Wiſdom it Immutable. He knoweth not one thing otherwiſe then another; neither one thing more then another; neither that heretofore which he knows not now; nor that now which he knew not heretofore: Known unto God are all his works from the beginning of the world, Acts 15.18. 4 Becauſe the Wiſdom of God is eternal: had no beginning, neither hath: any ending. 5. Becauſe the Wiſdom of God is infinite: He truly knowes every thing, and the reaſon of every thing. Zophar the Naamathite, one of the friends of Job, ſpeaking of Gods wiſdom, ſaith, It is as high as the height of heavex, deeper then hell, longer then the earth, broader then the ſea, Job 11.8, 9. And ſo the Apoſtle Rom. 11.33. O the depth of the wiſdom and knowledg of God!

p. 194 Moſt Holy: See how the Angels cry on eto another, Iſai. 6.3. Holy, holy, holy is the Lord of Hoſts: and the ſame Prophet ſtiles God (by way of excellency) The Holy One; in chap. 40. ver. 25. He is holy in all his wayes; to wit, of Mercy, Juſtice, Truth, &c. And not holy as the Creature; the Creature it ſelf is one thing, and the holineſs of the Creature is another thing. But God is holy by nature: Holineſs is of the very nature of God himſelf.

5. Eternal. That is, neither had beginning, nor ſhall have ending: Pſal. 9.2. Even from everlaſting to everlaſting thou art God: 1 Tim. 1.17. Now unto the King eternal, &c. God is not eternal as the Angels and ſouls of men and women: for although they ſhall have no ending, why yet they had a beginning; and therefore they may more properly be termed everlaſting, or ſempiternal, then eternal. Eternity looks both backward and forward: Everlaſtingneſs or Sempiternity looks only forward unto that which is to come.

6. And laſtly, Infinite. That is, ſuch a one as whoſe Eſſence fills heaven and earth, he being every where preſent totally and wholly: Iſaiah 66.1. Thus ſaith the Lord, the heaven is my Throne, the earth is my foot ſtool: And p. 20Jer. 23.24. Do not I fill heaven and earth, ſaith the Lord. Nay, hear what Solomon ſaith, 1 King. 8.27. Behold, the Heavens, and the heaven of heavens cannot contain thee. He is in all places at once, and not only by his vertue and power, but by his whole infinite Eſſence. Not that he is mixed with the Creatures, for that is contrary to his moſt perfect ſingle nature; nor that he is polluted with the filth and contagion of any Creature, for that is contrary to his moſt perfect holy nature: but in ſuch a ſort he is preſent, as is Heavenly, Spiritual, and Incomprehenſible. Thus he is in all places, yet circumſcribed to none.

Object. But if the Lord be eſſentially and wholly in every place; why is he ſaid to remove from one place to another, as Gen. 11.7. Go too, let us go down, and there confound their language?

Anſw. Theſe and ſuch like phraſes are ſpoken after the manner of men to our capacities. Not that there is truly and properly any change of place in God. And thus far touching this brief deſcription of God. The Catechiſm goes on further deſcribing God by his works, and ſeveral ſubſiſtences.

p. 21MEMBER III. This one God is Creator of all things.

Doct. THis one God, or the one true God, is Creator of all things.

For the better underſtanding of this Doctrine, we are to reſolve divers Queſtions: As firſt, more plainly, Who created? 2. What was created? 3. Whereof? 4. How? 5. When? 6. To what end? Laſtly, the Uſes.

Queſt. 1. The firſt Queſtion: Who Created?

An. God. Gen. 1.1. In the beginning God created the heavens and the earth; to wit, God the Father, God the Son, and God the holy Ghoſt; for ſo Solomon, ſpeaking of the Creator, doth ſpeak in the plural number, Eccleſ. 12.1. Remember thy Creator in the dayes of thy youth. The Father by the Son, and by the Holy Ghoſt: the Son from the Father, and by the Holy Ghoſt; the Holy Ghoſt from the Father and the Son: All the three Perſons jointly Created, only they are diſtinguiſhed in their manner of Creating, as before. And that this is a work common to all the three Perſons, is plain by the holy Scriptures. That God the Father did create, ſee Act. 4.24. p. 22The Apoſtles thus pray; Lord, thou art God which haſt made heaven and earth, and the ſea, and all that therein is; and in ver. 27. For of a truth, againſt thy holy child Jeſus, whom thou haſt annointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Iſrael were gathered together: Where we may obſerve, that the Apoſtle ſtiles God the Father Creator of all things. That God the Son did alſo create, ſee Joh. 1.3. All things were made by him; to wit, by the Son: And ſo Coloſ. 1.16. By him were all things created that are in heaven. and that are in earth; that is to ſay, He from the Father did create, or the Father by him, and not by him as an inſtrument, but as by another Perſon of the ſame Eſſence and Power with himſelf. And that the Holy Ghoſt did create, ſee Gen. 1.2. And the Spirit of God moved upon the face of the waters: and ſo Job 26.13. By his Spirit he hath garniſhed the Heavens; that is to ſay, the Holy Ghoſt, from the Father and the Son. The work of Creation proclaims a God, but indeed doth not diſcover the myſtery of the Trinity; and yet it cannot be denied (if we conſult with the Scriptures) but that this work of Creation was the work of the whole Trinity.

p. 23Queſt. 2. The ſecond Queſtion: What was Created?

Anſw. The Catechiſme anſwers, all things; that is to ſay, all things but God himſelf: For we muſt not conceive that any of the three perſons in the Deity were created; They being all eternall and coeternall: Nay further, we muſt not conceive that ſin and miſery were created, they coming in as the cauſe, and the effect, by Satans malice, and mans free will; and to the purpoſe aforeſaid, obſerve we that diſtinction, John 1.3. And without him (that is, the ſecond perſon in Trinity) was not any thing made, that was made. Now theſe exceptions allowed, we anſwer with the Catechiſme, All things were created; as the third heaven, with the Angels the inhabitants of it: That the third heaven was created, ſee Heb. 11.10. For he looked, (that is to ſay, Abraham) for a city, (to wit, the third heaven) whoſe builder and maker is God. That the Angels were created (although Moſes in his hiſtory of the creation, doth not mention them, for reaſons beſt known to the Spirit of God, who did direct him in the penning of the ſame) yet that they were created, ſee Pſal. 148.2. Praiſe ye him, (to wit, God) all his angels: and the reaſon is given verſe the 5. For he commanded, and they were created. And ſo Coloſ. 1 p. 2416. By him were all things created, viſible and inviſible; whether they be thrones, or dominions, or principalities, or powers; and by theſe we underſtand the Angels. And ſo all things downward from the third heaven, were created even to the bottom and center of the loweſt earth; as the skie, which is called the ſecond heaven, with the Sun, Moon, and Stars, which are therein: The air likewiſe, which is called the loweſt heaven, with the fouls of it: The earth with the creatures thereon, as trees, plants, beaſts, man: and ſo the ſeas, with the fiſhes therein. That the particulars aforeſaid were created, peruſe the firſt Chapter of Geneſis.

Object 1. But were the great hils and mountaines created, were they not occaſioned by the flood in Noahs time?

Anſw. Some of them were created, Gen. 7.19, 20. And the waters prevailed exceedingly upon the earth, and all the high hils that were under the whole heaven, were covered; fifteen cubits upward did the waters prevail, and the mountaines were covered. Amos 4.13. Loe, he that formeth the mountaines, and created the wind; ſpeaking of God.

Object 2. But Toades, and Snakes, and ſuch venemous things were not created.

Anſw. Yes, they were created. Job 26.13. p. 25His hand (ſpeaking of God) hath formed the crooked Serpent: Not created venemous, and hurtfull, but became ſo by mans ſin. The Lord made every creature good, and ſo profitable to man; and therefore what creatures are now become hurtfull to man, it is mans ſin that hath made them ſo.

Queſt. 3. Whereof, or of what were all things made?

Anſw. Not of the eſſence of God, nor of any former matter coeternall with God; but of nothing. Heb. 11.3. The things which are ſeen, were not made of things that do appear; that is, they were made of nothing.

Object. 3. But man was made of the duſt of the earth, and woman of man.

Anſ. The Lord made al things of nothing; but ſome things mediately, ſome things immediately; or thus, Creation is twofold, 1. Simple. 2. In reſpect. Simple creation, is a producing of things out of nothing, and ſo the firſt matter was created.

2. Creation in reſpect, is a producing of things out of matter preexiſtent, or out of the firſt matter.

Object. But of nothing nothing is made, ſaith the Philoſopher.

Anſw. This is true of a naturall generation, or working, but not true of a divine Creation.

p. 26Queſt. 4. How did God create all things?

Anſw. Not by any labour or wearineſſe, but by his word, and appointment, Gen. 1.3. And God ſaid, Let there be light, and there was light. And ſo Pſal. 148.5. He commanded, and they were created: He needed not tools, or other inſtruments; neither uſed he the aid or help of any aſſiſtant, but at his very beck and appointment all things were created.

Queſt. 5. When was the world created?

Anſ. It is betwixt five and ſix thouſand years ſince the world was created: If it be asked at what time of the year; the moſt judicious anſwer, in the ſpring time: If in what ſpace of time; in the ſpace of ſix daies, Gen. 1.31. compared with Chap. 2. ver. 1. and Exod. 20.11.

Queſt. 6. To what end did God create the world?

Anſ. To the praiſe of his glory. Prov. 16.4. He made all things for himſelf, to wit; for his own glory. And Romans 11.36. Of him, and through him, and to him are all things; to whom be glory for ever. Now we come to the uſe of this Doctrine.

Ʋſe 1. To confute the Atheiſtical perſon, ſuch as are unwilling to acknowledg the one true God, all the creatures proclaiming this p. 27great truth; nay, the excellency of this work evidently demonſtrating the infinite excellency of the Creator, his infinite power, wiſdome, goodneſſe, and truth. And indeed, by this work of Creation, is the true God plainly diſtinguiſhed from all falſe gods and idols whatſoever. If we be asked, how we know the true God from all falſe gods? We anſwer, by the work of Creation, He alone being the maker of heaven and earth, and all things therein, as himſelf ſaith. Iſa. 45.7. All the gods of the nations are idols, but the Lord, (that is to ſay, the true God) made the heavens.

Ʋſe 2. For the comfort and conſolation of Gods people, who ſuffer much in this world, and many times for the truths ſaks. 1 Pet. 4.19. Let them that ſuffer according to the wil of God, commit the keeping of their ſouls to him in well doing, as unto a faithfull Creator. And ſo Job argues, Job 10.3. Is it good unto thee that thou ſhouldeſt oppreſſe? That thou ſhoul'dſt deſpiſe the work of thine hand? This argument indeed from ſuch as obſtinately go on in ſin, will be of little force, as we may ſee, Iſa. 27.11. It is a people of no underſtanding, therefore he that made them, will not have mercy in them: and he that formed them will ſhew them no favour. The potter, when he ſees the clay will by no means be brought to his p. 28mind, he takes it and daſhes it againſt the walls: ſo will the Lord deal with the wicked, who will by no means be brought to obey their Creator. But for thoſe that remember their Creator, and truly fear him, he will be found a faithfull Creator to them upon all occaſions; in their greateſt wants, inward, and outward, ſupplying them as ſhall be the beſt; in their greateſt dangers defending them, as ſhall be for their greateſt good. But ye have not looked (ſaith the Prophet Eſay) unto the maker thereof, neither had reſpect unto him that faſhioned it long agoe, Iſa. 22.11. As though if the Jewes had had [reſpect] or recourſe unto their Creator in the way of true humiliation and information, as well as uſed the civill means which they were earneſt in, they ſhould have been ſtrong enough, and too ſtrong for the Perſians their enemies: ſee Pſal. 124.8.

Ʋſe 3. For Exhortation: and that divers waies. 1. To imitate God, that we would not hoard up and keep to our ſelves what might be profitable to others. The Lord, although he made all things for his own glory, yet his glory was not increaſed by any thing he made: For to ſpeak properly, he being alwaies infinitely glorious, his glory can neither be increaſed, nor decreaſed: But in p. 29the work of Creation, he commnicated himſelf to Elect Angels and men for their good and happineſſe; ſo muſt we bring forth our talent inward and outward, for the good and benefit of others.

Secondly, To exhort us, That we would ſeriouſly conſider the work of Creation, and in it to read God and his attributes. There is not the leaſt fly, but in it we may read God and his Attributes; the Lord could have made the world in a moment of time, but takes ſix daies to the buſineſs, and no queſtion to move us to be the more ſerious and laborious in the reveiw of this work: and wil not take it wel at our hand to have ſuch a work as this ſlighted. We muſt ariſe from the creature to the Creator. The unreaſonable creatures are matter of praiſe, and we muſt therefore in our kind be inſtruments of praiſe.

Thirdly, To exhort us to ſerve and obey God, and that with chearfulneſſe; Eccleſ. 12.1. Remember thy Creator, in the days of thy youth. Words of knowledg in Scripture imply affection, and practiſe: that is to ſay, know, fear, love, ſerve, and obey thy Creator in the daies of thy youth, thou wilt then be the fitter to ſerve and obey him in thy old age. And ſo the Pſalmiſt, Pſal. 100.2, 3. Serve the Lord with gladneſſe: it is he that made us and p. 30not we our ſelves. We count him a Monſter of men that is very undutiful unto his Parents; but how much more may we account him a Monſter that delights in rebellion againſt his Creator, whoſe inſtruments only our Parents were to bring us into this world? Deut. 32.6. Do ye thus requite the Lord, O fooliſh people and unwiſe? Is not he thy father that hath bought thee? hath he not made thee and eſtabliſhed thee?

Ʋſe 4. For Inquiſition: Further to enquire into two Creatures the chief of the Creation, to wit, Angels and Men.

Touching the Angels, if you ask when they were created? I anſwer, Whithin the compaſs of the firſt ſix dayes, in likelihood upon the firſt day, when the third heaven was created. That they were created within the compaſs of the ſix days, ſee Gen. 1.31. and 2.1: The heavens and the earth were finiſhed and all the hoſt of them. 2. If you enquire into their nature? Anſw. They are inviſible and incorporeal Subſtances, Heb. 1.14 Are they not all miniſtring ſpirits? 3. If you enquire into their number? Anſw. They are very many Heb. 12.22. An innumerable company of Angels; and ſo Dan. 7. 10. Thouſand thouſands miniſtred unto him, and ten thouſand times ten thouſand ſtood before him. 4. If p. 31we enquire into their Properties? Anſw. 1. They are Creatures of excellent knowledg and underſtanding: 1 Cor. 13.1. Though I ſpeak with the tongue of men and of Angels: not that the Angels have tongues, or uſe of ſpeech, but to note what grace and excellency of ſpeech muſt needs be thought to be in them, if it might be ſuppoſed that they ſhould ſpeak; and hence it is they are ſaid, Rev. 4.6. to be full of eyes. 2. They are Creatures wonderous holy; I mean, the Angels that fell are extremely wicked, but were created holy. That the Angels we ſpeak of are holy Creatures, ſee Matth. 25.31. and Luke 9.26. They having this ſtile given them, [Holy] in both places. 3. They are Creatures of great ſtrength and might, Pſal. 103.20. Bleſs the Lord, yee his Angels, that excel in ſtrength. And ſo 2 Theſ. 1.7. Mighty Angels. 4. They are Creatures very expeditious and nimble, and therefore deſcribed Ezek. 1.6. to have wings. 5. They are Creatures Immortal: Luke 20.36. Neither can they dye any more, for they are equal unto the Angels: yet but Creatures for all this, and finite. Laſtly, If you ask, Why they were created? Anſw. For theſe two ends eſpecially: 1. To celebrate the praiſes of God: Pſal. 103.20. Bleſs p. 32the Lord, yee his Angels; and Iſai. 6.3. One cryed unto another, and ſaid, Holy, holy, holy is the Lord of Hoſts, the whole earth is full of his glory. 2. To be inſtruments of good and ſafety unto Elect men and women: Pſal. 34.7 The Angel of the Lord encampeth round about them that fear him, and delivereth them: Pſal. 91.11. He ſhall give his Angels charge over thee to keep thee in thy wayes; and Heb. 1.14. Are they not all miniſtring Spirits, ſent forth for them who ſhall be heirs of ſalvation? As this may greatly comfort and animate all true Believers, why ſo it may reſtrain and pull in the wicked from offering the leaſt wrong unto ſuch. Mat. 18.10. Take heed that ye deſpiſe not one of theſe little ones; for I ſay unto you, that in heaven their Angels do always behold the face of my Father which is in heaven. They are Angels to take revenge upon you, if you do them the leaſt wrong; which is evident by the Angel his ſtanding with a drawn ſword ready to deſtroy Balaam, becauſe he would be allured by worldly gain to go againſt Gods people, Num. 22.22 &c.

Now we come to the other principal Creature; to wit, Man.

If you ask when he was created? Anſw. Upon the ſixth day, and ſo the woman; Gen. 1.27.31. 2. If you ask of what was man made? p. 33Anſ. His body was of the duſt of the earth, the womans body of one of the mans ribs, Gen. 2.7. and 2.22. both their ſouls of nothing, inſpired of God, Gen. 2.7. In man we have an Epitome or compendium of all Creatures, he being partly viſible, and partly inviſible: Viſible in regard of his body; Inviſible in regard of his ſoul. And touching the excellency of man as he was created, this is implyed in that the Trinity hold a conſultation about him: Gen. 1.26. And God ſaid, Let us make man, &c. Now mans excellency as he was created, did eſpecially conſiſt in three things: 1. In that he was made according to Gods image: Gen. 1.27. So God created man in his own Image, in the Image of God created he him. Now by the Image of God according unto which Adam was created, we are to underſtand; 1. His Immaterial, Inviſible, and Immortal ſoul; for ſo every man is the Image of God, in regard of the ſubſtance of his ſoul. Gen. 9.6. Whoſo ſheddeth mans bloud, by man ſhall his blood be ſhed; for in the Image of God made he man. By the Image of God in this place, we only underſtand the ſubſtance of the ſoul. 2. Adam was created according to Gods Image in regard of Holineſs and Righteouſneſs: he is ſaid to be created according to Gods Image, becauſe he was p. 34created a holy and righteous Creature. Epheſ. 4.24. And that ye put on that new man, which after God is created in righteouſneſs and true holineſs.

The ſecond thing wherein mans excellency did conſiſt, as he was created, was in this, That he had ſweet communion and fellowſhip with God. This may be gathered from Gen. 2.19. And out of the ground the Lord God formed every beaſt of the field, and every foul of the aire, and brought them unto Adam to ſee what he would call them.

The third thing wherein mans excellency did conſiſt as he was created, was, he was made Lord of all viſible Creatures, Gen. 1.26. And God ſaid, Let us make man in our own image, after our likeneſs, and let them have dominion over the fiſh of the ſea, and over the foul of the aire, and over the cattel, and over all the earth, and over every creeping thing that creepeth upon the earth: And ſo ver. 28. God ſaid to Adam and Eve, Have dominion over the fiſh of the ſea, and over the foul of the aire, and over every living thing that moveth upon the earth.

And thus far touching the work of Creation: We come in the next place to the work of Preſervation.

p. 35MEMBER IV. Preſerver and Governor of all things.

Doct. THe one true God, the Lord is the Preſerver and Governor of all things: For ſo we muſt underſtand the Catechiſm, when it ſaith, the Lord is Governor of all things: the former to be implied, to wit, that he is the Preſerver as wel as the Governor of all things. And ſo we come from the work of Creation unto the work of Gods Providence; which conſiſts of theſe two parts, Preſervation and Gubernation, or governing. And what is Preſervation but Creation continued, or the upholding of all creatures in their kinds, beings, motions and operations? And what is Gubernation but the moving, ordering and directing of all the Creatures and their actions to their decreed ends?

Now that the Lord is the Preſerver and Governor of all things, the Scripture is very copious this way; but we wil only produce three or four places: Eph. 1.11. the Apoſtle deſcribes the Lord to be ſuch a one as worketh all things according to the counſel of his own wil: and the Pſalmiſt, Pſ. 36.6. O Lord, thou preſerveſt man and beaſt. Act. 17.28. In him we live, move, and have our being: And do but ſee Nehem. 9.6. Thou preſerveſt them all (to wit, all the Creatures) and the Hoſt of Heaven worſhipeth p. 36thee: that is to ſay, is governed by thee, is at thy command and appointment. And further to argue the point in hand. That the Lord doth preſerve and uphold all the Creatures in their kinds, beings, motions, and operations, is evident and plain.

Arg. 1 Otherwiſe they would not continue, but would return to their firſt nothing, to that nothing of which they were at first made. The Lord is called Jehovah, not only becauſe he gave being to every thing, but likewiſe becauſe he maintained it in every thing. And that the Lord is Governor of all things, to wit, moveth, directeth, and diſpoſeth of all the Creatures and their actions to their decreed ends, this we demonſtrate two wayes; 1. By inſtancing particular Creatures. 2. Particular Actions.

Arg. 2 As firſt, The good Angels: 1 Chr. 21.15. And God ſent an Angel unto Jeruſalem to deſtroy it, and as he was deſtroying, he ſaid to the Angel that deſtroyed, It is enough, ſtay now thy hand. And ſo Luke 1.26. And in the ſixth month the Angel Gabriel was ſent from God unto a City of Galilee named Nazareth. 2. The evil angels: The Divels are governed by God and act his command. 1 King. 22.22. The Lord ſaith unto the lying ſpirit, go forth; and in ver. 23. Michajah ſaith to Ahab, Behold, p. 37the Lord hath put a lying ſpirit in the mouth of all theſe thy Prophets: And ſo in Mark 9.26. And the ſpirit cryed, and rent him ſore, and came out of him; but in the verſe next foregoing, God-man layes a command upon this wicked ſpirit, Thou dumb and deaf ſpirit, I charge thee come out of him, and enter no more into him. 3. Men and Women, the Lord governeth and diſpoſeth of them as he pleaſeth. Prov. 21.1. The Kings heart is in the hand of the Lord, as the rivers of water, he turneth it whitherſoever he will. And ſo Prov. 29.26. Many ſeek the Rulers favor, but every mans judgment cometh from the Lord. And if thoſe ſuperior creatures (Job 12.17. to 22.) be at Gods command and governed by him; why then ſure all the inferior creatures alſo.

Obj. But may ſome men ſay, If the Lord ſo command and govern the reaſonable Creatures, is not the freedom of their wils by this altogether taken away?

An. No; becauſe the Lord doth not compel the reaſonable Creatures to do this or that, but only bends and inclines them. The neceſſity of Gods will, doth not overthrow the freedom of their wills: This or that action, if it be referred to Gods will, may be ſaid to be neceſſary; if to their wills, it may be ſaid to be voluntary.

p. 38Arg. 3. The ſecond way whereby we demonſtrate that the Lord is the governor of all things, is by inſtancing particular actions. If the providence of God doth extend, 1. Even to the leaſt actions, to actions of the ſmalleſt nature. 2. To actions that are the moſt caſual. 3. To actions that are the moſt ſinful; why then the Lord is governor of all things. But that the providence of God doth extend to actions of all theſe kinds, the Scriptures do plainly demonſtrate. 1. That the providence of God extends to the leaſt actions, Matth. 10.29, 30. Are not two ſparrows ſold for a farthing? and one of them ſhall not fall on the ground without your father; the very hairs of your head are all numbred: can there be any thing of leſs account then a Sparrow lighting on the ground, or an hair falling from our head? Secondly, that the providence of God doth extend even to actions that are the moſt caſual: Pro. 16.33. The lot is caſt into the lap, but the whole diſpoſing thereof is of the Lord: what more caſuall then the event of lots caſt into the lap? Thirdly, that the providence of God doth extend to actions that are moſt ſinfull. Ezek. 16.9. If the Prophet be deceived when he hath ſpoken a thing, I the Lord have deceived that Prophet: was there ever a more wicked action undertaken then crucifying of Chriſt? and yet ſee what the Apoſtle p. 39affirms of them who did commit this fact, Act. 4.27, 28. They were gathered together for to do whatſoever thy hand (ſpeaking of God) and thy counſell determined before to be done. Not that the Lord is the Author of ſin, as it is ſin; but the Author of the action as it is an action; he permits the ſin, and not only as an idle ſpectator, but further works in the ſinfull action; as 1. By taking away or denying his grace, 2. By delivering over the party unto Satan and his own luſts. 3. By preſenting unto the party ſuch objects, as through corruption may occaſion ſin. 4. By ſo governing the ſinfull action, as to diſpoſe it to his own glory. And thus we ſee it evidently argued, that the Lord is the preſerver and governor of all things: Now we come 1. To lay forth the kinds of Gods providence. 2. To anſwer ſome objections. 3. To the Uſe.

Kinds of Gods providence.

1. The Providence of God is either mediate or immediate; the immediate Providence of God is, 1. When he works without means.

2. When he makes void the means. Or

3. When he works contrary to the means.

1. Without means, as when he ſuſtained Moſes in the mount 40 daies and 40 nights without either bread or water, Exod. 34.28. 2. Making void the means; for thus he doth ſometimes. Eccleſ. 9.11. I returned and ſaw under the Sun, p. 40that the race is not to the ſwift, nor the bat tel to the ſtrong, &c. 3. Contrary to the means, as when the Lord brought water out of the rock, Exod. 17.6. Thus for the immediate Providence of God: The mediate providence of God is, when he worketh by means; and this is his moſt uſual working: Now the Lord doth not uſe means becauſe of any defect or inability in himſelf; but 1. That he might communicate ſome honor to the creature, he is pleaſed to make uſe thereof. 2. That the creature might ſo better perceive his working, his providence, the working of his providence. 3. That he might ſo ſhew himſelf to be Lord of al things, making uſe of them as he pleaſeth. And 4. leſt under pretence of his providence, we ſhould be ſlothful. But that you may better underſtand the thing in hand, to wit, Gods providence, we come to lay it forth in another diviſion: as, the Providence of God is Ʋniverſal, Particular, or Peculiar. The univerſal providence of God, is that whereby he preſerves, and governs all the creatures according to that naturall inſtinct he put into every ſeveral kind in the firſt creation, as Gen. 1.11. And God ſaid, Let the earth bring forth graſs, the herb yeilding ſeed, and the fruit tree yeilding fruit after his kind: This is the law of nature, or order which the Lord appointed and ſet in the beginning, and accordingly (in the ordinary courſe) the creatures work: p. 41This we call Gods univerſall providence.

The particular Providence of God extends to every creature, from the greateſt, unto the leaſt; unto every action, from the greateſt, unto the leaſt; unto every Accident, from the greateſt unto the leaſt; unto every circumſtance in every buſineſs: there is not the leaſt Cloud doth ariſe, nor the leaſt chive of Graſs ſpring up, but by his Providence, Pſal. 147.8. He covereth the Heavens with Clouds, he maketh the graſs to grow upon the mountains. Jonah 4.6. And the Lord God prepared a Gourd, and made it to come up over Jonah. This is Gods particular Providence.

The peculiar Providence of God, is that which he exerciſeth towards his Church and choſen, gathering them, guiding them, defending them; he working in them, by them, and for them peculiarly; Pſal. 33.18. Behold, the eye of the Lord is upon them that fear him. And 1 Tim. 4.10. the Apoſtle ſpeaking of the bodies of men, he ſtiles the Lord, the Saviour of all men, chiefly (for ſo it is in the Original) of thoſe that believe. This is Gods peculiar Providence: And thus much for this illuſtration of the kinds of Gods Providence.

Now we come to anſwer ſome Objections.

Object. 1. In 1 Cor. 9.9. it is ſaid, Doth God p. 42take care for Oxen? as though his Providence did not extend to that kind of creature.

Anſw. This cannot be the meaning, becauſe, Pſal. 36.6. O Lord, thou preſerveſt man and beaſt: and Pſal. 147.9. He giveth to the beaſt his food: but the Apoſtle by this paſſage would intimate unto us, that that Law in Deuteronomy, Thou ſhalt not muzle the mouth of the Ox that treadeth out the corn, had a further extent then Oxen. If the labouring Ox muſt have right done him, much more the laborious and painful Miniſter; he muſt not be cut ſhort of outward maintenance.

Object. 2. But if Gods Providence govern all things, how comes it to paſs that the wicked do ſo flouriſh in this world, and the godly are ſo attended with afflictions and croſſes?

Anſw. Although the godly be attended with many croſſes and afflictions, why yet theſe croſſes and afflictions, by the wiſe and gracious Providence of God, turn to their great good; as the proſperity of the wicked to their great woe.

Now we come to the Uſes.

Ʋſe 1. Of Reprehenſion; and it conſiſts of divers Members, as

Firſt, Is the Lord the Preſerver and Governor of all things? why then, to reprove all ſuch as lead a wicked and ungodly life; willingly, p. 43and wilfully violate Gods Commandments: If one was to carry us over a River, and if we let our hold go the leaſt, we were ſure to drown, how unwilling would we be to provoke that Party who had us at ſuch advantage? In the Lord we live, move, and have our being, in his hands is our breath, how dare we then provoke him? O the great folly and madneſs of preſumptuous ſinners, but eſpecially the folly, madneſs, and ingratitude of ſuch, unto whom the hand of Gods Providence hath reached plentiouſly of temporal bleſſings, and they are the more licentious, ſenſual, and rebellious! Do theſe men and women walk ſafely for themſelves? Do they well requite the Lord, the giver of their breath, and of all thoſe temporal enjoyments they have?

2. To reprove all ſuch as live idlely, do not walk diligently in their callings, Joh. 5.17. My Father worketh hitherto, and I work. The Lord never ceaſeth from his work of Providence.

3. Reproof to all ſuch, as are diſcontented with their outward condition and eſtates; and ſo calling Gods wiſe Providence in queſtion, contrary to the Apoſtle, Phil. 4.11. I have learned in whatſoever ſtate I am, therewith to be content: And David, Pſal. 39.9. I was p. 44dumb, I opened not my mouth, becauſe thou dideſt it.

4. To reprove all ſuch as neglect the lawful means, Civil, or Holy (the Lord in his ordinary courſe working by means;) or if the means fail, they diſtruſt the Lord; as though he that tyed us to means, were himſelf tyed to means, and could not work by little means, againſt means, above means.

5. To reprove all ſuch, as lay their ſins on God, becauſe nothing comes to paſs but by his Providence; but hearken to the Apoſtle, James 1.13. Let no man ſay, when he is tempted, I am tempted of God; for God cannot be tempted of evil, neither tempteth he any man. There is no ſin in God, neither doth he put ſin into any mans heart. It is true indeed, the Lord could prevent ſin, and would, if he could not gain himſelf glory out of it: thou canſt not do this or that wicked action, without Gods Providence; but thy ſin, as it is ſin, is of thy ſelf and Satan; thou ſinning willingly, and chearfully, not endeavouring to ſerve Gods Providence, but thy own vile affections.

6. To reprove the evil ſpeech of ſome, as, they that ſay, this, or that came to paſs by meer chance; as though any thing came to paſs without a cauſe, or without Gods Providence; p. 45and ſo ſuch as ſay, this, or that we will do, not putting in Saint James's condition, Jam. 4.15. If the Lord will: not remembring that they, and their actions, are in Gods diſpoſing, and not in their own.

Ʋſe 2. For the great comfort and conſolation of all the godly. It is true, they have many enemies, but the Lord hath them all in a ſtring; as he ſaith to Sennacherib King of Aſſyria, 2 Kin. 19.27, 28. I know thy abode, and thy going out, and thy coming in, and thy rage againſt me; becauſe thy rage againſt me, and thy tumult is come up into my ears, therefore I will put my hook into thy noſe, and my bridle in thy lips, and I will turn thee back by the way by which thou cameſt. Nay, the Devils themſelves, the Lord hath them in Chains, they cannot go a link beyond his permiſſion; as is evident in the Hiſtory of Job, even as he ſaith unto the Sea, Job 38.11. Hitherto ſhalt thou come, but no further; and here ſhall thy proud waves be ſtayed. And ſo in regard of any affliction; no affliction can befal the godly, but by the Providence of God; and no affliction ſhall befal them, but the Providence of God will turn it to their good; inſomuch as every true Believer may ſay with David, Pſal. 16.8. The Lord is at my right hand, I ſhall not be moved; not moved to my hurt: p. 46and as he ſaith, Pſal. 23.1. The Lord is my ſhepherd, I ſhall not want: and verſe 4. Though I walk through the valley of the ſhadow of death, I will fear no evil; for thou art with me. And wondrous comfortable is that ſentence, 2 Chron. 16.9. The eyes of the Lord run to and fro throughout the whole earth, to ſhew himſelf ſtrong in the behalf of them, whoſe heart is perfect towards him. And not a little may the godly man ſuccour his faith, by his former experience of Gods Providence, Pſal. 56.13. Thou haſt delivered my ſoul from death, wilt not thou deliver my feet from falling, that I may walk before God in the light of the living? And 1 Sam. 17.37. David ſaid, The Lord that delivered me out of the paw of the Lion, and out of the paw of the Bear, he will deliver me out of the hand of this Philiſtine. And ſo Pſal. 46.1.2. God is our refuge and ſtrength, a very preſent help in trouble: Therefore will we not fear, though the Earth be removed, and though the Mountains be carryed into the midſt of the Sea.

Ʋſe 3. To exhort every one to ſerve Gods Providence in the uſe of all good means, Civil, and Holy, becauſe ſo the Lord works ordinarily. To neglect ordinary means, is to tempt God, and great preſumption; as our Saviour replies to Satan, when he would p. 47have had him caſt himſelf down from the Pinacle of the Temple, Matth. 4.7. It is written, thou ſhalt not tempt the Lord thy God. And yet we muſt take heed of truſting in the means, for that is Idolatry; the truth of it is, it is Gods bleſſing that doth mainly effect a thing, as Pſal. 127.1. Except the Lord build the houſe; they labour in vain that build it: Except the Lord keep the City, the Watchman waketh but in vain. And therefore when the means fail us at any time, our faith muſt not: It was an evil ſaying of the Iſraelites, Pſal. 78.19. Can God furniſh a table in the Wilderneſs? and therefore the Spirit of God ſaith of them, putting forth ſuch a queſtion, that they ſpake againſt God. But it was a good ſaying of Abraham, Gen. 22.8. God will provide: and if you peruſe verſe 14. you ſhall perceive, that this ſpeech of his grew to a Proverb; intimating thus much, that in due time and place, the Lord will ſupply the wants and neceſſities of all his people.

And thus far touching the deſcription of God by his works of Creation and Preſervation.

p. 48MEMBER V. One true God, Creator and Governor of all things, is diſtinguiſhed into the Father, the Son, and the Holy Ghoſt.

THat there is a diſtinction of Perſons, and this diſtinction in the Divine Eſſence, is evident, if ſo be we look into the holy Scriptures, Gen. 1.26. And God ſaid, Let us make man in our image; where God the Father conſults with his Son, and holy Spirit. The like phraſe we have in Gen. 11.7. Let us go down, and there confound their Language. And Iſa. 63.9, 10. The Angel of his preſence ſaved them. Of whoſe preſence? Of God the Fathers; and who was this Angel, but the Son, the ſecond Perſon in Trinity? But they rebelled and vexed his holy Spirit; to wit, the Holy Ghoſt. Haggai 2.5, 7. According to the word that I convenanted with you, when ye came out of Aegypt: Who was it that did covenant with the Iſraelites? to wit, God the Father. So, My Spirit remaineth among you, to wit, the Holy Ghoſt. And The deſire of all Nations ſhall come; to wit, the Sonne: But this Myſterie is more clearly revealed in the New Teſtament, as when Chriſt was baptized, Matthew 3.16, p. 4917. And he ſaw, (to wit, John the Baptiſt) the Spirit of God deſcending like a Doue, and lighting upon him; to wit, upon Chriſt) And lo a voyce from Heaven, (that is to ſay, from God the Father) ſaying, This is my beloved Sonne, in whom I am well pleaſed. But more expreſly in that form of Baptiſm which our Saviour enjoynes, Matth. 28.19. Go ye, and teach all Nations, Baptizing them in the Name of the Father, and of the Sonne, and of the Holy Ghoſt. And ſo 1 John 5.7. There are three that hear Record in Heaven, the Father, the Word (that is to ſay the Son) and the Holy Ghoſt. And 2 Cor. 13.14. The grace of our Lord Jeſus Chriſt, and the love of God, (to wit God the Father) and the communion of the Holy Ghoſt be with you all.

Now that you may the better conceive of ſo great a Myſterie, theſe queſtions following are to be anſwered. 1. How the Divine Eſſence, and the Perſons in the Divine Eſſence do differ? 2. What the Perſon of the Father is? what the Perſon of the Son is? and what the Perſon of the Holy Ghoſt is? 3. How theſe three Perſons are united? 4. How they are diſtinguiſhed? 5. Why it is neceſſary the Church ſhould be acquainted with this Doctrine? And Laſtly the Uſes.

p. 50Queſt. 1. How the Divine Eſſence, and the Perſons in the Divine Eſſence do differ?

Anſw. The difference is not real, but formal; we muſt not conceive the Divine Eſſence to be one thing, and the Perſons to be another thing; for that were not to make a Trinity, but a Quaternity; not to make three, but four. There is another, and another in the Godhead; but not another thing, and another thing. That there is another, and another in the Godhead, John 5.32. There is another that beareth witneſs of me, ſaith our Saviour; to wit, the Father: And John 14.16, 17. And I will pray the Father, and he ſhall give you another Comforter, even the Spirit of truth; but not another thing, and another thing; for this were to divide the Godhead, and to make three Gods; the Godhead being undivided, and there being but one God, as 1 Cor. 8.4. There is none other God but one: the Divine Eſſence is one, and common to all the three Perſons; the Perſons are three ſeveral Subſiſtences, or manners of being in that one Eſſence: It is true, the Father is God, the Son is God, and the Holy Ghoſt is God; and all Eternal, Omnipotent, &c: But yet there are not three Gods, three Eternals, three Omnipotents; p. 51becauſe the Eſſence, the whole Eſſence, the Godhead, the whole Godhead, is in every one of the three Perſons, Coloſ. 2.9. In him (to wit in the Son) dwelleth all the fulneſs of the Godhead bodily, that is, Perſonally, in the Perſon of the Son, which is true of the other two Perſons. And this is the Myſterie of Myſteries, that the Eſſence or Godhead ſhould be in every Perſon, and yet not divided; that the whole Eſſence or Godhead ſhould be in every Perſon, and yet not three Gods, but one God. Now we come to the ſecond queſtion.

Queſt. 2. What the Perſon of the Father is? what the Perſon of the Son is? and what the Perſon of the Holy Ghoſt is?

Anſw. The Father is the firſt perſon, the Son is the ſecond, and the Holy Ghoſt is the third. The Father is not the firſt perſon in regard of time or Dignity, but in regard of Order, all the perſons being as Co-Eſſential, ſo Co-Eternal, and Co-Equal. The Order of the perſons obſerved, there is no Priority, or Poſteriority, no Superiority, or Inferiority among them: the Father is the perſon not begotten, nor proceeding, but from everlaſting begetting the Son, and ſending forth the Holy Ghoſt: The Son is the perſon not Created, but begotten from p. 25everlaſting of the Father, and with the Father ſending forth the Holy Ghoſt. The Holy Ghoſt is the perſon not made, nor created, nor begotten, but proceeding from the Father and the Sonne, by an Eternal ſpiration. Now here we muſt obſerve, that the Eſſence doth not beget another Eſſence; for every one of the perſons hath the Eſſence from himſelf, but one perſon doth beget another, the perſon of the Father, the perſon of the Sonne. 2. That there is this difference betwixt the Sonne and the Holy Ghoſt, The Sonne is begotten of the Father onelyonly, the Holy Ghoſt proceeds both from the Father and the Sonne. 3. Theſe phraſes begetting, begotten, proceeding, muſt in no caſe be underſtood in any carnal way, but altogether in a Spiritual manner.

Queſt. 3. How theſe three perſons are united?

Anſw. The union of the perſons is that, by which each one is in the reſt, and with the reſt, by reaſon of the unity of the Eſſence or Godhead, as John 14.10. Believeſt thou not that I am in the Father, and the Father in me, ſaith our Saviour to Philip? They are all one in nature, that is, Co-Eſſential, and Con-Subſtantial; as 1 John 5.7. There are three that bear record in Heaven, the Father, the Word, and the Holy Ghoſt, and theſe three are p. 53one; to wit, in Nature and Eſſence. That which we ſaid before, is true; the Father is God, the Sonne is God, and the Holy Ghoſt is God; yet there are not three Gods, but one God onelyonly; becauſe there is but one Divine Eſſence, but one God, and no more in Nature.

Queſt. 4. How the three perſons are diſtinguiſhed?

Anſw. Not Eſſentially, for every one of them hath the whole Eſſence or Godhead; and yet really. And here obſerve, The difference betwixt the Eſſence and the perſons is but formal, the difference betwixt the perſons themſelves is real; as the Father is the Father, and not the Son, or the Holy Ghoſt; The Son is the Son, and not the Father, nor the Holy Ghoſt; The Holy Ghoſt is the Holy Ghoſt, and not the Father, nor the Son.

Now the perſons of the Godhead are diſtinguiſhed two wayes: 1. By their External actions, 2. By their Internal.

Their External actions are ſuch, as they work in and toward the creatures, as in the work of Creation, and Preſervation, &c: As touching any of theſe works or actions, the Father worketh of himſelf, by the Sonne, and the Holy Ghoſt; the Sonne from the Father, p. 54by the Holy Ghoſt; the Holy Ghoſt from the Father and the Son. The Father is the Original or Fountain of actions, effecting by the Son and the Holy Ghoſt: the proper working of the Son, is to execute actions from the Father, by the Holy Ghoſt: the proper working of the Holy Ghoſt, is from the Father and the Son, to finiſh actions. And here obſerve the reaſon why in Scripture ſo many things are attributed and refered to the Father; Becauſe he is, as the Original and Fountain of the other perſons, ſo likewiſe of their operations.

2. The perſons of the Godhead are diſtinguiſhed by their Internal actions; and theſe are ſuch, as they exerciſe one towards another: As the incommunicable property of the Father is to beget; the incommunicable property of the Son is to be begotten; and the incommunicable property of the Holy Ghoſt is to proceed. And thus in ſome meaſure we ſee into this great Myſterie, the Unity in Trinity, and Trinity in Unity.

Queſt. 5 Why it is neceſſary the Church ſhould be acquainted with this Doctrine?

Anſw. 1. In reſpect of Gods glory, that ſo he may be diſcerned, and diſtinguiſhed from all falſe gods, and Idols. 2. In regard p. 55of our ſelves, and that two wayes. 1. Without this knowledge, there is no ſalvation, John 17.3. This is life Eternal, that they might know thee the onelyonly true God, and Jeſus Chriſt whom thou haſt ſent. That we may be ſaved, we muſt know, and believe God the Father to be our Father; God the Son to be our Redeemer; and God the Holy Ghoſt to be our Sanctifier and Comforter.

Anſw. 2 In regard of our ſelves. This Doctrine directs us in worſhiping the true God aright: for Unity in Trinity, and Trinity in Unity is to be worſhiped. If we worſhip the Father without the Son, and the Holy Ghoſt: or if we worſhip the Son, without the Father and the Holy Ghoſt: or the Holy Ghoſt, without the Father and the Sonne, we worſhip nothing but an Idol. Again, If we worſhip the three perſons not as one God, but as three Gods, then we make three Idols. Now we come to the Uſes of the point.

Ʋſe 1. To reprove two ſorts of people. 1. Such as labour to fathom this Myſterie by Humane Reaſon, it being a Myſterie propounded to our faith to believe, not to our reaſon to diſpute; and thus many have erred, and do erre, in this Doctrine of ſo great conſequence. 2. To reprove ſuch as do not labour p. 56with all diligence to underſtand this Myſterie, as the Scripture reveals it.

Such as are altogether ignorant of this Myſterie, what can their faith be? what can their worſhip be? what can their comfort be? what can their lives be? how can they upon good grounds expect ſalvation? Although in this ſearch and ſcrutiny, we muſt be wiſe to ſobriety; yet to be altogether ignorant of this way, is dangerous, and damnable. How can we be truly Pious, if we do not think aright of God, If in ſome meaſure we do not know the true God, one in Eſſence, three in Perſons?

Ʋſe 2. To inform us in regard of Divine worſhip: We muſt worſhip the Unity in Trinity, and Trinity in Unity, without confounding the perſons, or dividing the Eſſence. When I think of one, (ſaith a Father) a three-fold light doth dazle me; and when I diſcern three, I am preſently brought back to one. It is true, we may invocate to any of the three perſons, as Steven, Acts 7.50. Lord Jeſus receive my Spirit; but in the ordinary Courſe, pray we to the Father, in the Name of the Son, by the aſſiſtance of the Holy Ghoſt: John 16.22. Whatſoever ye ſhall ask the Father in my Name, he will give it you; ſaith our Saviour. And the Apoſtle Paul tels us, Rom. 8.26. That the Spirit, the Holy p. 57Ghoſt helps our infirmities in Prayer.

Ʋſe 3. To exhort every one of us, if we would more and more conceive of this Myſterie, 1. To be much exerciſed in the Scriptures, they being the onelyonly Inſtrument to reveal it. John 1.18. No man hath ſeen God at any time; the onelyonly begotten Son, which is in tho boſome of the Father, he hath declared him: to wit, in the Scriptures. 2. Often to renew our Repentance; the Lord reveals himſelf eſpecially to ſuch, Pſal. 25.9. The meek will he guide in judgement, and the meek will he teach his way. And ſo v. 14. The ſecret of the Lord is with them that fear him, and he will ſhew them his Covenant. 3. To be earneſt with the Lord this way in Prayer and Supplication; thus Moſes, Exodus 33.13. I pray thee, if I have found grace in thy ſight, ſhew me now thy way, that I may know thee. And verſe 18. I beſeech thee ſhew me thy glory. If we would have knowledge of this way, our Saviour intimates from whom we muſt have it; when Peter made that excellent confeſſion of him, Matth. 16.16 Thou art Chriſt the Sonne of the living God, verſe 17. replies our Saviour, Fleſh and blood hath not revealed it unto thee, but my Father which is in Heaven. And ſo Saint James, Chapter …. verſe 5. If any of you lack Wiſdome, let him p. 58ask of God, that giveth to all liberally, and upbraideth not, and it ſhall be given him. And thus far touching the firſt Principle, and the ſeveral Members of it.