' ~ LIFE . \ ETERNA.L·L OR, A T ·REAT IS E Of theknowledgeoftheDi.. ~ine EssENcE 'a1;d ... A'I'l'·lllB V TES . Delivere<i in XV I I I. Sa R. u o N s~ ·By thelate Faithfulland Worthy -f..J'rfiniffer ~f }E SVS CHRI§T, loHN PREsToN, '_.. Doltor in Divinity, Chaplainc in ordinary to his Majdly,Mafter ofE.m.11ue/ College in {~111bridge, an.& fomctimcs Preacher ofLiHcglnes lmft. The fourth Edition, Corrcdcd. 10 l'l N 17·3• Thu ULife tterNAU to~1/tmtbu, thtl1UIJ trHt G1d, 4t1d ltfosCbri{f wbt~~ th111 haflfilzt. ., // · .. LONDON, / rrintedby !.P.:uul are to be folcJ byNi'l11fds IDNrne at the Roytll·E~change, and by Raph• Harforti iti Pater-noftcr Row in Q[eents· bead Alley, :at the figae ofthc ' GiltBihlc. JS<4•
·. ~~Al~A~£!~~~~~~l!~~~~!!~~~l~~l · ~ · tttiiitiiiititfHJii:fttiitt f ---y· ' ' . . f~U~\1ft,UMWft1tfA1f~1 -~", TO · -'J. :,: T .14 E R I G H ·T· HONO VRA.BLE . ~ . \ ~ . . . ..._ \. WILLIJ~,~ VISCOVNT sAT .AND '- .. 8 B.ALB ENCREASE· . · OF GR.AC B. . . R I G MT H 0 N G V ~· AB L E : 0 -waidn.g and . 0mnirot-ent bath ever heene the eyeand hand9f G o n , that no... - thing , hy him... . · · ··~- ·,; · ·, .felfe d.efigned-to \c ~or~h andufe, ·couldwhollybee .· · ~~ , A db · ~ ··· 2 . · ea., ·
' ~. ,: .> ' I • er he 8pijlle ~--..;._- ·debafed: or Ia·yd afide. ~o{es ·and[jrus devoted in the.ir infat~--cie· to ruine and. obfcurity, were :-by th.at eyeandhand kep,ta·nd ad:.– ·vancfd_ to~ hig,heft honours and imp.loyments for hisChurch. , Some ·foottleps of \vhich care · .and power,we·haveobferved~up..... on che birth·and"bring_jng_ for.th : .to light of t&is Orphane: which, . .,in relation to the painefulllahour .o.f him, 'vno_ (. .as"thQ Mother).~~ br.qugh~~t forth, Qn.d_dyed'intra:-– vell ~ith, it, wee 'thougnt migl1t well be fliled BEN-N o~ N ~',r Sanne ofmyforrQDeJ.._; But, when we faw · tbe.firength~dholine1fe i1nprinioo ted.opt~e c~tJrl · by· qod the father· , qfrt,., )~'e·e ~b.~~ted · not to~ · call it· ~ ..& N·_!JA M_. t ~ '~ Sonne, of t.he: righ.t . ·. ·· _ liantl•.
Vedicatorie. ---1 hand. For, as dy-ing faco!J laid his right hand upon the yongefi fon · . offofeph:Soqoddid ftretch forth ' hts on t:his, the lafi iffue ofthe e(y... ing Author; w~_eA out <rl a wombe (as then) {o deadand·drye-d, hee brought forth a e5'vf an~child [o flrong and vigorous : A-s alfo, when by the Parents .in1mature departure, it feemed tobe adjud– ged to death and darkneffe, that yet by the fame hand it was pre.... ferved, ·andat lafl throughmany · hazzards deliveredunto us, ,vho by the dyingPttrent,wereappoin.. ted to the Mid..-,vives Office, in bringing it forth to the publike j~ew. · .t\nd, if 'vee n1~yefiimate the writings ofmen, by the fame rule A 3 wher~ ' '
r r--- . I ! I .. 'The epijile where b_y wee ~re to judgo_of the 'vorks ofq'bdhimltlfe; and thofe \Vorkes of qod •extell the refi, which do mofi clferly !hew forth him the .llilthorofthem:and ther.-. - fore Grace, though but an acci.-. dent in _the foule, isoff~rre n1ore price with qod > than all mens . foules devoid of it, becaufe it is the lively In1ageofnis Holinelfe) 'vhich is the beautie. \;Ve could not imagin,how this workfhould not bee valued when it came a.;. . . broad, ·that pre.fents- -to all mens· underflandings~fo cleare, evident and immediatexprefsions ofqod, his~ame&Attrihutes. And·in-– deedwhatvafi and bou·ndles vo..- · lumesofheaven,earth&he1,hath-.· (joclbinpleafed tO:.pubJ:ifh tomaJ(e l · · lbaowm
•• Vedicatorie. known his~rath,eternalpo'n'er & qod.--head~ and how long bath he · oontinued .chat expenfive ·worJ\:e ofgoverning the world, to !hew forth theriches of hisgoodnes 1 pati-– ence&forbearance~· yet when all were bound together,fo litle ftne'W we ofhim,that he fct forth hisSon, theexpreffe l111:ageofhit Perfon,as the LaH, and beft Edition 1 that could be hoped for. . And, it beingmuchmore true of qod, whieh is nfually faid of knowledge in the generall, S\(gn hahet inimicum niji ignorantent • that beiog fo good he bathno e~ nemies nor flrangers to him, hut t~ofe that knowhin1not : .furely then,the ftnowledge ofhim is amoft neceffary and effed:uall means to fi·iendiliip 'vith him. · .Andj .· ·.
• -----------;:_:-::-----···-· --~---- ·7-he 8pijlle ·' ' . ( And indeed, as, t-hat·yod1t":O'n1... eth us,is the firilFoundation ofhis · Covenant of Mercie with us) 2-' Ti1n-. 2. 19. So, our true and fa... vouryknowltdgeofhim,/ismade the firil entrance into oovenant', cont~nuing ofacq~ainta?ce, a?d. encreafing ,of con1munton ~tth him, Jerem-. ;1. ~?, 34· Yea· fur... ther;as tomake·knownehi,mfelfe \vas tbe utn1ofi ' end of all his wor]{es; _~nz. 1.19. So rightly to · know him, is the befl reward at..– tainable byus for all our 'vorkes~ fob~ 17. i· 'Ihi1 is eternal/ Life to {now thee;the ()ne/j.true Gon~·and }' E S VS C HR I S T ' · "111hom thou · .hafl flnt~ - : \;vhich gre~treward.'-w,e ' doubt 'not1butthisfer~antof(jodattain_.. I ·ned•.
· Vedicatorie. ned. VVho, after hee had fpent che mofi of his living thoughts and breath in unfolding and ap– plyingthemofi proper and pecu.... liar Charad:ers of Grace, \vhich is qods fmage; wh·ereby Belee... vers come to,bf aifured, that. (jod is their qod~and they in covenant with him ; .w_as in the end admit– ted t~ e~ercifehis lafi an~- dying . tho'Oghts, about theEffence, At.:.. tribu"ces and Greatneffe ofq0 ·']) . himfelfe,who istheir portion and exce.edingg-reat re-ward~ · ·· ln' the very entrance almofl into which, he '\vas ·carriedup.fo nigh toHeaven, that he came not downe againe , but dyed.in the . Mount into which (by;,qods ap ... . poinunent) he ,wasafcended;and before ----------------------------~ y i.
• 'Ihe Spiflle before manyofqodsglorious hack, parts were pa!Jedby hirn,he 'vas ta- 1 ken up to view the reJ.l n1orefully Face to face. So thar,as he was of– ten in his fickneffe wont to fay, 1 . ljhallhut chttngemyplace,¬ my companie; we 111ayalfo truly fay, hee did but change his fiudying place, not his thoughts nor flu ... dies. (jodbeing the only imme.. · diate fubject, about which the iludies of men and Angels are \vhollytakenup for all eternity. \JVhich change,though to him full ofgaine, had been to us more grievous,hadnot this littlepeece, Hke to EL I A H s Mantle, falne fron1 hin1, liS hee Das a(cending. VVherein wee have thole lofty fpeculations ofthe fchools(which · like J
Vedicatorie. lik~ empty clouds flie often high, but drop no fatne.ffe) digefied in~ toufefull applications, and difiil... led intoSpirit-full and quickning cordials,to comfort and confinne the inrPard Man. Nt'>t onely !hewing (as o... tl~ers) what q 0 V is; but alfo what wee th~refore ought t~ be. At once, emblaz·oning the '])j, 11ins .Ejjence,and glorious ufttri– huies ofCjod;_ and \vith all delinea.... ting themofi nqbledifpofitions of the·'Divine 3\(_tt:ture in us, which are the prints and imitations of thofehisAttrihutes,appiying as a . skilfull bnilcier, the patterne tO· . tlle peece he 'vas to fran1e .. So, as · by this unfini{htdraught, it n1ay· ·be g~thered, .. whatinl.arged and ·· .. .workjng
CJ!le Bpijlle worl{ing apprehenfions,. and itn.... prefsions·of the Veitie po!kfi his heart. He fpeal{es ofqod, not as . on that had onely heard of him, hy the he~ring ofthe eare,but rPhofe eye of faith hadfoet~ him.· · · 6ut neede-th hee, or thisRelict of his~ .Epiflles of comment/ation front us .unto your Honour, who l{new ·hirn fo well~ or ·unto Q ... thers, befides this Infcription of, and Dedication to your Name~ which \vee account our onely ch:oice, .·and heil Epifl:le to the Reader; You, are ourEpiflle;&c, ' Seeing i_nyour Hon~r,thofemore I-leroicall Graces, and Noblefl parts of qods Jmage, which in tbefe SE R M o N s the Authour eHdevour~d to ra!fe his hearers to are
'Dedicatorie• .are found ~lready '»'ritten, and.im.~ · . printednot 'IPith·in~, . hut ~itb-- the ·. Spirit of th:eLiving Cjod:. yea, and .not onely written. ~ but alfo. by rea.fon of the greatneife ofyou.r ~ oirth, . the Nobleneifeofy.our de.- , :portment inyour countrie, ftno»J.n And're11tt of11/l n1en. S-uch inge:.– nuous fimplicity lodg~d in.depth · ef w.ifedome: HolineffeofJife fo fet-in honour. a:nd efleeme, . and !mmo,veably fetled . with . even... ': ne[e ·of. walking·in midfl of all · · varieti~stSucb.. huiniHty in height . efp.arts .: gratioufneffe ofheart in greatnelfe,ofminde. So rare; bxt, and happie a oon}undion, _ in :an \ · · .houfe (o·eminent; doth:not . fall · .'.OU.~v'without a g,enera1Lobfer:va'1'1 : . . . ' . . i ~ t _:T o 1 '/ ~---------~~·-....._ ~ . I I /
. . i I !j 7'he Bpiflle To your "(ame and Honour, therefore, wee prefent it (~oft Noble L oR n) as the lafl: Le..– gacie bequeathed by him ·to the Church, as apledge of our fer.... vice, and a Counterpane ofyour Lordfhipt moil ·raifed thoughts and refolutions. · · ·, ·. .And lilte\vife unto others, as honoured · with your Lord/hips Nan1e . that thole who fiudie, either ~en or bookes, may reade ehefeSaa M o N s, .together with your Lordjhips V & It T v :a's ,each a~ the copp~e of the ?th7r~ to~in..vtte them to the IIDltatton·ofthe fame. ' '; ·· .And that theVVorld, . which ( like chaf fndian t9vfonarth) accounts fuch true Picturts of the ~--=--------·--·-------~~-+=····
-------------------------.------ Vedicatorie. the beauty ofHolineffe as this, to _bee hut counterfeit, becaufe not tawny,like to their own; and look upon fo highPrinciples of Godli~ ne1fe 1 as empty notions raifed up byar~ and fancy to make a fhe,v, may [€e and know inyou)the true, realJ,uniform fubfifience ofthem· and that qod hath indeed~ fom: _ fuch living, \valldng Patternes of his ()Wne Great Holineife 1 and n1ore tranfcendent Graces. , 'Vhich Graces,. H.ee, .'vho is the-qod()fall qrace, increafe and _ perfect inyour Lord/hiphere, that hereafte·r you maybee filled "ll'ith all the fulnejfo of him; Sopray rBtlr Ronoursever to be commanded, TaoMAs :-G .o. onvvzN~ , THOM.AS·. BALL• - '
.. . . - . &ititii~i~iiliiit . . ' .The Contents, THttt there is"' G~dproved. Pag•. 5. 1 By the Creatton. · · Itud. By the LA-Wwritten in mens hearts. I 3 .'By the Soule:ofMan. I 5 • Vfe I. · Tojlrcngthen faith in this Princitle. · · · Vfe 2. Whttt conferuences to draw hence. Objeftions ttgainfl thisPrinciple~ 2 Thttt there is aGodpro1Jedhyfttith. The scripture provttl true l!y f•ure things• . 22 · Vfe 3· T1 conjirme us in this Principle. 6 I Difference in the ajfent •fmen to this;. 62 4 Me1mesto conjrmeourfaith tizthis. 68 ThreeEJfeEisofafirme tt!Jent to this Principle. 70 3 That there is no other God, but G~d. 7 5 FiveArguments topro1.•ethat there is noother6orl.76 · The gods and religion of the Heathensfalfe, pro't·ed three wttyes. 8o Religion ofMahomet ftt/ft. . 8 2 Vfe r. To heleeve that our God is God;~,lone, and to cleAve to him. 85 Vfe 2. _ TB comfort u.r in this, thttt Godwill {hew himfelfe the trf.l4. God,inraijing the Churches. 87 a Vfe 3
I . v fe. 3• To keepeourheartsfrom Idolatry, Threegrounds ofIdolatry. VVhat God if. Dochine. God onelyandproperly hathbeing in.him. 97 YYhat the beingofGod u,explainedinjit,•e thing.r.lb. · . Vfc 1. , There ufomething in Gods Eflencenot to 6e inquired. into. roo vfe 2~ . , • , . ., T9 jfrengihen ~urfaith ,an4 encourage us in I'VantJ and crojfes. · 1 o3 . Vfe 3· , To give God tkeprttife~fhis beinK. · V,fe 4· .~ IIZ To lu,rne the1:anity ofthe. creMuru) and the remeJj . aga-injlit. · 1 r6 .Attributes ofGo~ojt1ro fortJ. I 19 ·The firfi: AT~R. LBVTE .Theper[eElionofGorl. . · rlo Five dijfe~ences betrvcene theperfeElion ofGodand tbe creatureJ. u -.r Vfc r .A{ltJMt fl'C dce cAnnflt reach to- God to merit. . x.:z.:-3 Vfe ;-. · To fee.theJrecnejfe1[Godsgrllce. I.Z·-5 . . · · Vfc 3· _, , · Togoe to 61diwithf~tith thoughwe have nowortHin uJ. , Vfe -4. . Ibi-d. GodhatEnoncedofany creatureo, 126 Vfe )··
. ' Vfe S· ThoghmAnyperifh it is nothing tDC!I1d,heisper[efl.n7 " Vfe 6. Gods commands arefor ourt,oei., he iJpcrfeE. Ibid. Vfe 7· Togive God tht honour tJfhiJperfeEiil11~ I 2 9 Fgure]ignes efexaltingGodsperfeEliln. Ibid. The creatures ofthef»folues t!'n doe nothingfor U5 in ·threere[pe8s. I 37. ·Jr ~c:;;::>Tae E-i;h A-r 'l'Iti:sv .TB., . _Ctul without All t.fuft1'o 140. Reafoa r. . E/fefome tbingfhou/dbebtforehim~- Ibid• . · Reafon :. I · That whi"h hatb api.rt receiveth itfrom the whole,14 I : Reafon. 3• .Allother thing,J hA-ve apoffibillitie not to !Je. 142. ' Vfe r. . Godwill J net things fiecauft they arejufl, !Juttheyare jufluecanfehewiUsJhem. 143 · Vfe 2. GodmAydOAIIthingsfor himfelfe & hi! ownglory.144 · Vfe '3· : · we fhoulddo nnhingforour om~eHas 6ut f(Jr God. 146 Eightjignes to know w~etheram4nmakeGodorhimfelfehisend. 148 . The fourth A 'I' 'I' :s.1 B v-r ne Godis eternal!. \ Doctrine.
----,--·1. . T~ E ~ON~ENT s. Ftve thtng,Jrequzred tnEterntty. 157 Reafon.rwhy God muflbe Eternal!. 158 Foure differencu between the Eternit.,1e[God, and the duration ofthe Creatures. I 59 C.onfec. I. God pojfejfethllll things·together. C0nfec. 2. I)9 Eternity maketh things infinitelygo.~dor evil/. I 67 · . Vfe I. · · To minde more thingJ li.terna/1. Motives to confider Eternity. . Vfe 2. Not to we offendedwit~ Gods ~e!ayi~g, . he hath.time eJ nough toperforme hu promifu,bemg eterna!t. I 63 . · , Vfe 3: · T'o confider Gods /()'f)eand enmity~e..fernAII. I 7r 1 · Vfe 4· . 1 To comfort m again ]I mutabilityofthing.r below. I7Z Vfe 5· · God-u Lord oftime•. PART. II. GD D. Ua S P I R IT. 2 FO<JfYeproperties 0[4 spirit. Ibid~ ' Vfe r-. Gods eye chiefly on ourJpirit.r, therefore they- muft bee keptfit for communwnwith himo -. 4 .. How tofti ourJP~ritsfor communion ~i-th God. 6 ~ DireRionsfor cleanjivg-theJPirit~ . · zo ~- · ·v:fe .z. 4------------------------------------~----
THE CoNTENTs. Vfe 2. Godsgover11ment chiefly on the ffirits ofmen. 2 5 Pro11edby threeDemonflrations. 2 8 · Vfe 3. _T.oworfbip Ged inJJ?irit. 3 2 which conjHs in three thingJ. 33 VPhat nece./Jity of the geflures of ~he vody in Gods fervice. HowtlconeeiveofGodinprAyer. . 44 TheSimplicityof G 0 D. Godijimplicityprovedhyftxereafons~ 48 . Confec. 1. To fee what.a]!ablefoundation faith bath. S1 . . Confec. 2. GBd ctJtmot.fle hindred in hilworkes. 5: Confec. 3· · The Attrivutes of6odareequatl. ~3 Vfe I. To favour to vc c4nte-ntinajimplecunditiona 54 · Vfe 2. Tolabeur forJingleneffe ofheart. S9 Two things inftmplicity 6o - Vfe 3· 'J'ogoe to Goarather than to the creature~ 67 The fiftl}, A -r 't R 1 E v -r·E. God.r immutability ~- 71. Fi'Ve redfons ofGods immutability. 7l· Two objeflio~1Jntga1nji-Gods immutttbi!ity~ - 7·6· Cenfec. I. -Flow toundcrjfandfeverall place.r-ofScr-ipture;.._78~· · a. 3, _ . .Confee-. 2 •. I ~ • -I
Confec. 2. Loveand hAtred inGodererna/1.. Ibid. Vfe 1. Takehudofpr6vokinghim to cAfluslff. . 8o The time •f-Gqds caftingBjfamAn,unknot~nt. 83 'Vfe .l. · G1dsgifuaHd.cal/ingwith1ut repentance.. 84 Hort* t9 knonf we Art in e~-venant f1Jith God. 85 The unchan:.•blenes•fGtdtakesnit 11114) indev1r 93 The ouajion, end, ~tnd u[e ofrwr.•ling tke DoBrineof · G1ds unchangtttblenejfo in Scriptur~. 96 ,. . . Vfe3. G1J difpeHfotb mercies and judgments; no11 as ;, former timu. · 98 Two c~tfes wherein Godpuni/bt..t.h his BJ%'1lt children.99 · Godsjudgement~Jifferentin ·ti11H Andmtanes. 101 Vfe 4· To fee • differeNcebetween God1t1tdthe creature.ro3 Forgetting t.he creature! to ve mutable, three inconveniences6fit. · Ibid. Vfe s: , To ejleeme things lJy their unchangeablenejle. I o6 . Vfe 6. T'b judgeour fJWnJPirits /Jy c•nflancy inweltJoing. III · Vfe 7· · . T~goe to G1d. togetit. · I I 3 Two ca,ufc.r sfinconftancie. i I 5 3 he/pes toftrengthe, purp1fts~ - 1 I 7 .M eanes tohelpe t:tfolution.r. I r9 The fixth AT T R 1B v T B • Thegreatnejfeof ~Dd. 123 The
Thegre4tnejle ofGod injxe things. Ibid. Tbet/tatneffisf6odprorc,•cdbyfqurereafonr. 1~·7 Vle 1. ro kno~our interefl in God, and'tsget an 1 anfwerablu greatneJ[eofminde. · . 129· whymen are led 11jidebyoutward things. I 3o HDW to cume to truegreatnejfe ofminde. I 37 Vfe 2-. 'I'Dfeare him for hisgrtatneJTe•- ·· · · . . I 40 Vfe 3'·- · - To thinke !IJD raffl:EUon.or obedience emNghforhim,and . thereforenottt~limitour.[eives. 14~ , Vfe 4· :To revereHcc~eforehim. I 4 f .... The feyenrh ·A-rT R r »v T E. Geds immenftty, · 1-47 3 ReapnsoJGodsinftnitep·reftnce. 148 Vfe 1-. 6 odgoverns the world·immediate!J;a remedy. againfl comflaint ofilt Governours. X-50 Vfe 2. · To choofo Gsd, tmd.rejsyce in-him, as afriend in •ll places. · . L5:l Vfe 3· ro fie a;groundof-Gods particular pYBuidencedn the f mallefl things. _ 1 54 Vfe+- To hepatientantl'meek in injuries offered by mm.r56·- . Vfe 5;e . Towalkewith 6srJ.; . I ' 59· Howw.c ar:epr~(entwith' G,d; . r6o How ttmake6QdpreJ¥nt;With'"IU;. I -6r: IWhy;
- I -~ Taa CONTENTS. why men aejire &01'/JfAny. ·. . I 66 - Vfe 6. God ob[erveth all the evill andgoodweloe~ · / I 68 Vfe 7· ·Terrour to wicked men_, God;, an enemy they cannot fleefrom. · I74 - Tae Eighth A -r -r 1\I :a v TB~ God isomnipotent. .. '-- I7~ OmnipotencieofGol,wherein~ 177 4 Rea[ons ofGods omnip6tencie~ 178 Ob;e8ionsa.gttinfl the Omnipotencie8fG•d. 18 I Vfe I. To rejoyce inour G1d, who ii Almighty. . ·· 186 . Vfe 2. · Tomt~keufeofGodspcwer, in all wantsa11dJlraights. . ' Igi Vfe 3~ ro IJe/eeve the6mnipotencie ofGDd. . I 94 A~en doubt as mnchofthepower of Gal, ~J ofhiswiU. · Ibid., . · Vfe 4· T1feeleandpray to God i1a a// ftrt~it.t with confidence. 198 2 Infiances ofGodsporrer. , ·, GODS ,_
GODS NA-ME AND · ATTRIBVTES. -. . .,, .H ·E ·B RE-VV E s I~ ·~ 6~ . -· ~ • ._ ' i llee that commeth to God, muft belee-.pe that God u, t_~nd that bee is a rewarder of fhem · thatft~ke him. .~ .. ~ , · Aving undertaken .to goe thorow the whole body of 1heo!o1.ie, I will firft give y0u a .briefe definition of the thing it felfe ) . which we call Divini– tie, it is this; 1 · It if that heavenly ' wifedome or forme of 'Yhat Tbeelo– who~efo'me words, revealed by the Holy Ghojl, in the- £•e. Scrtpture, touchi11g the know/ed~;e of God, ~tnd fJj B '{) ·ur .""'
t ' · 1 Cor.:., 13. That Goo u. , l . . I , our [elves,. whe_re!;y wee are taught the way to eternait 1 l ;t; . - , . . ') • I t 1 e• . . · . 'f'" .I call it-[heavenlywifedome] for, fo -H: iscalled · I Cor.2. 13. Thewiftdomewhichwee~each, iJno.ti~ thewords, 111hich mans wiftdome teacheth, but wkieh the Floly G~ojf teacheth~. So like~if~ the ApofUe in another place calls.it, The forme of wholefome Jvords;thar is,that Syfre.me,or comprehenfionof wholefome DoClri.pe delivered ~n theScripture• . Now it-differs fr'8m-f>ther·Syft:emes,andbo– dies ofSciences: I Becaufe it is-rev_ealed tiOcyi ahove)all other . knowled~eisgitheredfiom things below. 2 Againe; all other Sciences are·t<Wtg_ht b~ men, but thjs is taught by the Holy Ghoft. . ~ All9tlk/ knbiJ1e'Jg~ is tlelivered in rhe writings ofm~n,put t~·is is· revea!~d t~ tts.in the l holy: Word~fGod5'w1uch was wntteQ ~by G,o n himfelfe,thollgh men were the mtqi~tpeP;:-.men . ofit>therfore,I adde th~r,to d1-rt:1ngJ1i11 if from . 31H othe.r S:c.ienc€&~~tf~t; It is nofYt'P,lJfl~fl}y n;;e'!, but /Jy.the Holy Ghoft.;npt in _hookes ulri'tte~:.f;y~en,bui, in the holy Scripturls; 0 - In t-he next placet ad·de theobje&,abo!itwhkh this wifedorrie is converfanr., itis,theknrlrdec(~eof · God, .waofourfelve.J .Ancl f6 it is likewife·difrin– guifued from all:other kno_w1edge; ,whichbath fome other object. It is ~he kno_wl~dgeofGed, that is, ofGod, not firnply,_con[l~-e-red;, 9r·a:bfo,. ~ Imely, in his Effenc~, but·as hee is in reference and relation to·us. A,ndagaine,itis riot fimplythe know-ledg~ of\ . our .~~-=---~--------------------~--~~~---
.- Thae Gon iJ• . . our felves, (for many things inus belong~oo– ther Arts and Sciences) but as we fiand in refe– rence io Gqd;-.(o that thefe are the tw~parts of ir, theknowledge.ofGod,in reference t<ius; and of our felves, in reference to him. . La.ll ofall, it is difringui(hedby the end, to 3 which it tends, which it aimes at, whidJ. is to ieach us theway to eternal/life: And therein it dif- ~ fersfrom all otherSciences whatfocver;for they onely helpe fome defeets ofunderfiandinghere in this prefent life : for wh€re.ther~ is forne fai– ling or.defe6t, which. cornmos reafon clothnot . help, th~re,-arts areinvented tofupplyand re&i'– fie thofe defcch;but this doth{omewhat more, itJeads us theway to eternall Iife:and as !t bath ... in it apriqc!ple above all others, fo it bath ~In higher endJ!1all~thers;as the wei-head is highet, fo ' the frream(f~1 afcend higher than others. And fo much for this defcription, what this {ummeofthe Dodrine ofTheologie is. The parts ofit aretwo: , 1 Concerning f]od. · .Pares ofThco2 Concerningourfelves. logi11. Now concerning God>2 things are tobeknown: I That he is ; (_both thefe are fet downe in· 1 Concerning 2 What he i$ ;) , the Text. . 1 God. · 1 That God is, wee 1baii finde that there are :. Things.' twowaies to proveit, or to make it good tous : B I 11 h f ll r. I That God.is,; I y t 1e n:iengt o natura rea1on. ~By faith. Thatwe£loenotdeiiverthiswithoutP"r6tind 1- WhatGodis, · look in th~ firfi·ofthe Romam, v. :o.F~r~he invi~ 1{.om.r~~o. B 2 .fible
That -GGo ·u· fible things.of him, that is, his eterna!l power and God-hear/,, arefeene by the creation.of the ~~·erld) be-· ing cetfJdered in hra tvorke.r, fo that they arc with8utexcufe. So likewtfe, AEf. 17. 27, 28~ the A– po!l:le faith, that they fbould feeke .after the Lord, ifhappily thry mightgrope afterhim, and finde him : for hee is not farre from every one of us: for in him wee li'L'e, 'move, -and have our being: That isj by the very things .that we handle and touch, we may know that there is aG£Jd; and al– fQ, by our owne life; motion and being, wee may lcarnethatthete is aDeitje,from whence thcfe procee·d~· For the Apoft1e fpeaketh this to them, rhat hadno'Scripture to teach them. So likewife, AEfs 14 • 17. Neverthele]!e~ . hee hath not left him[elfe without ·w'itnej{e, ingfi't'n~_r, Ul fruit~ fullflafons: .As ifth0fcdidbeare'W'Hneffcofhim that i~, thofeworkes ofhis in'tl1e creatures. So that you fee,thereare two waies rocome to the knowkdge ofthis,that God is; One, I fay,is by na turail reafon: Or elfe,to make it"ruore plaine, . w.e fi1a ll fee this in thefe two things: · ·1,· There is enougn in thevery creation 0f the \.VOrld, to declare hirn unto tB. 2 There is a light of the utiderfranding, or reafons put into l;lS, wherebywe are able to dif– cerne thofc cha-raaers of Go o ftampcd in the -c.reatmes)wherebywemaydifcerne.the invijible things of God, hi.r infinite power andwi(edome; and · wh~n thefe are put together, that W;hich is writ:. ten in the creature;rhere are arguments en01:1gh I in fhem,and jnus there is rea(on enough, to fee the /
. - -ThAI Gon u. the force of thofe argumerits,and thence we may conclude, that there is aGod, befides the argu– ments of Sctiptu.re, that weehave to teveale it. For, though I faid before, that DiviiHtywas re– vealedby theHoly Ghofl, yet there is tliis .diffe.. rence irt the poitus ofTheDI~j}e: Some truths are wholly revealed, and have hd ft>ot-fi:eps in the · creaturs,noptinu in the cteation,orin theworks of Gel. todif€erne thelll by, and fuch areall the myfteries oftheGo[ptl, .and of the Trinitie: O– ther truths there are, that have fotne 1Jtflitht , fotne Charaaers ftamped upon the creature whetcby wemay difcerne them, and fuch is this .vbichwenowhave inhand, ·that, There i1• G1d. 1 Thankcre Thtreft>rewewill fhew you thefe two tliings: iuW r How it is manifeafrom the creation. · ~ How this poinr is evident to youby faith. 3 A third'thi_ng I will adde, that this Gou w~omweworfhip, is the onely true G1d. , -Now for the firft, to explicate this, that, The priwer and Gdd-he~td ii feen in thecrtAtisnDfthew~rld. J . ; . . Befides thofe Dcmonfirations elfe-where Seelhfft,fbk h dl . d d fi h C . . , Dtlll111/lrtziW111{ an e , rawn~ rorn t e re~tontn generall, )htDtil] intbc ·as from : , btginn1ng. 1 The fweet c?nfent and harm6ny ihecreatures·haveamong themlelves. . ' 2 The fitneffe and proportion of one· unto another: · 3 From the reafonab-Ie ad: ions ofcreatures,in . tliemfelves t>Inreafonabie. ~ The great and ·orderl1 provilion that is , made for aUthings. ' B. 3 _ ---· 5 The •
-~- 6 . 1 , Thet Ct.lnfide· i ration of the · originall of all thingi,provtd ! I . . · 1 Bytnema· · king ofman. That man was made. . That Goo it. 1· - s Thecombinationand dependance that is amongthem. · · 6 Tb.c impreffionsofskill and workmant11ip that is upon the creatures. All \v hich argue that there is aGod. . There remaine three other principall argu.. ments to demonfl:rate this: The confideration ofthe Original!ofall thbtg.r which argues that they mlifl: needs be made by God,the maker ofheavenand earth;whichwe wil make gqod to youby thefe three particulars: ~fmanwas madebyhim) for whom all things are made, then it is ccrcaine that all other things were madealfo. For theargument holds; Ifthe befl: things in the world mufl: have a beginning then furely thofe things that are fubferving, and fubordinate to thcm)mu.fi much more have a beginning. · ' . I N9w that man was madebyhim,con!ider but this reafon; · The father that begets,knmvs not the making ofhimj[he mc;>ther that conceives,knmves it nor, . neither cloth the formative vertue,(as we call it) j that is,that vigour which is in the materials that · fhapes,and fatbions, and articulates thebody in the\vomt}e, that knowes not what itdoth. Now it is certaine, that he that makes any thing,mufl: needs know it perfeCl:ly, and all the part of it, though the fl:ander by maybejgnoramofit. As for example ·; he tbat makes,a fiatne,knOivcs ho;v every particle is made, he that ma'{CS aWatch, or a. ny ordinaryworke of Art, heknowes-aii the~- . . juncrures,
- ThAt Gon it. jttntlures,all thewheeles, and commHfures ofit, orelfe it is impoffiblc thathee lhould make it: now all thefe that have a·hand in makingofman, know not the makmgofhim, nor the Father,nor the mother; nor that which we call the forma- .tivc vertue, that is, that v_igourwhich is iri the materials,whichworkes and falbions the li>ody, as tbeWork-man cloth a fiatuc, and gives feve– rall limbs to it,all thefe know it not:therefore·he , muft needs bee made by God, and not by man. See how the Wife-man to this purpo(e reafons, Pf~l. 94· 9· Hee that made the eye, fha!Jheenot foe t bee thAt mAde the eAre, /ball not heheare i &c. that is,he that is the maker ofthe engines,or organes, or fenfes, orlimbes of-the body, or bee that is makerofthe foule, and faculties of it, it is cer:– taine that he muft know, though others doe nof, the makingof the: bodyand foule,the turnings of thewill, and thewindings ofthe underfianding. Now none ofthofcftbrec·know it, neither the fa~ tbcr nor mother, nor that formative vcrrue, for they arebmas penfils in the band of him that d<>th all; as the.penfill know'es not ~hat it doth, though it drawes all, it is gr1idedby the hand ofa ski! full Painter, elfe it could doe nothing, the Painter onely knoweth what hee cloth. fo thc'lt formative \ie_rtue, ,th:tt vigour that for:nes the body of a m~nthatknowesnornorewhat it ' doth than tbepenfill cloth, but he in whofehand it is, who fet.s)t onworke, i~ is he that gives \'i– gour, and vert lie to that feecl mthewombe,from ."·hence thebody israifed,it is he that knowes it, B 4 for 7 Pfo~9+9•
8 s Beeaufc eJre the creature• dlouldbcc god.. J 1 Elfe tht~ erea·· ' cures fhoulcl he without .caufca. Tbat6oou. - (i:lr i~ ish~ ~J1~~ m~~~~ it. And this is the tit~ par-. . ticuJ~r by ~bip~ ~~ prov~ that things- were tp.C\~F ~n~ ~~d. mt their originall from thcmf~lyes. TbC!t f~~qg4 i~! · · . · ~f thiflgs w~t~ llQt miJdc., then it is ccrtaine 1. t~~~ t~<fY m.uft have a \?eing from tQ.emfclves :< Now tohave~being from it felf~,is narhing eW!· bu~ ~Q ~eGo~: for it i~ 3-ll infapa.tabJe propertie qfG1~t9havehis beingfrqmhim_felfe. Now if. yo~ will a~kno\Yleqge, that the creatures had a· be~p,g Qfthemfelve~, they mull needs beeGoat; fqr i~ belQngs tQ him alone, tohave~b.eingQf himf~lf~~an<;i fromhimfel~e. The third follows, whic-h l ~ould hav~ you ch~e.fly tomarke. I f~~ings ~CJ.ve ~~~ing ftom themfelves, it is ~ertai~~ thentn~t they a.r~ without aufes; as (or examp\e; Th,~t which bath. no efficient caufe, (that is) 110 m~~er) th~thath nocod. Lnoke ap- · on all the worke§ qta<}~ byma.n(thatwemay~xprdfe it toyou_;) t~k~ anhoufe., o.r anyw<;>rkr.,.or · intlru{\1ent that man makes ; therefore it bath an end,bccaufe he that made it,propounded fuch an end to himfelf{; ~ but ifit have nomak(fr, it can have no end-: for the en.d of a"ny thing is that· which the maker aimes at; now if thiAgs have noend, theycould have no forme: for the forme and falhio:Aofevery thingarifethonly. from the· end,which themaker prop~nds t.o himfelfe; a5 for~xa:mple, thereafon, whya knifenath fitch a fa.(hjon,is beca~1e it was the endofthe·maker,to· . hav~:it aninftrument tocutwith: thel'fafon why an·a;xe orhatchet. hathanotberfafuion,is,becaufe it
Thllt G0 D "· it might be an infirum~nt toch~pwith; andt~ reafonwhya ke·ybath another fafhion 4iffereut from thefe,is, becaufe the~~kerEtopounded to himfelfeanother end inmakiogofit; namely ~o open lockeswith ; tbefe ate all m<Jde ofthe fame .matter, that is, ofiron, hut thoy have d~y_ws fa,– fhions, becaufe they have fevcmdl ends, which 1 the maker propound$ tohitnfelf~Sotha;t,ifthcre be noends ofthings, then~ is .no, forme, nor fa– lhionofthem,booaufe the groundof~U their fa– fuions, is their feverall end. So then, we will put them all togeth~r; iftherebenoeflicient,no-. maker ofthem,then there-isnocncl, and'ifthere · beno·tnd,then there isnG forme ~orJa(bion.,~nd ifthere.be 11(}, fo.rme,tben there is no. matter, and . fo confeqwently, they havenocaufe; and that · which iswithout anyeaufc, muane~sbee God, which I amfure none dares.a.flirme; and there– fore they have not their being af themfelves.– Butbefides that: negativeargumeot,bybringing : it toan impoffibility, that thecreatures,fhould' : be G()at~ we willmake it plainebyan affit~mative · argument,tha·t all the creatures have an end~- For looke upon all thecrearures, and we ffiall A·tt· r. h . d . . · · . creatures 1ee that t eyhavean en ; theendof theSunne, . have an .cncl~ M0one and Sta'rres is, to fer~_e the Earth ; and!1 the end.ofthe E:arth_is,ro bring forth Plants,and; : ·theend'0fPiants is~.to feed'tbe bea{ls :andfo if yot•1eoke to all particular things· elfe, you ·ffiaW fett that theyhave an ~d,and ! ifthey have·an end; · itis certaine; .thereis one did ayme at it) an,Vdid! . · giYe thofCcrcatur.sthofe_feverall fa£hions,which · , tliofe
,- 10 That Go o u. - ' thofe feveraU ends did require: As for exari1 ple, . What is the reafon, why a horfehathone fathi– on, a dc:>g another, theepe another, aa&oxen ano– ther:; The reafon is plaine, an horfe was made to runne, and to carry men ; the oxen toplo1v ; a doggetohunt,and fo.of~he reil. Now this-can– not be wit.houtan autbor,without a maker,from whom tbey have their beginning. So likewife .this is plaine.bytheeffe{ts; forthis ·isa fure rule, Whatfocve.r it is, that .hath no other end, ·but it felfe, -that feekes .to provide for itsownehappi~ neffe,in looking no further than it felfe; and this isonely in God, blcifed forever.; hechath no end . but himfelfe,.no caufe ab(}ve himfelfe, therefore he lookes onely to hirnfelfe,and therein cloth his · happineffecGefift. Takeany thing that will not goe ·outof its:ow?e fpbeare,but dwels within its ownc C()mpaffe, frands upon its owne hottome 1 to feck its happindfe,that thing defl:roys it feife; jlooke to any of the creatures, and let them not lfiirre out of their owne fhell, they periili there. ,So,take a·man that bathno further end than himfe1fe, Jet him fecke himfelfe, make himfelfe his end in all things bedorh, Iookeonely tohisown ~ r· profit and conunodity, fitch a man defiroyes himfelfe: for he is made to ferve Qod, and men, and thereindotshis happincfle confi fi, becaufe thafhe is madefor fuch anend : take tbo fe that · havebeene ferviccabic to God,andmen,thdt have fpent tbemfclvcs· in· ferving God~ with -a perfetl: heart,\ye feet hat fuch men are happie men; and doe wee not finde it by experience, that thofe · - that - .)
That Gon u. that havegone a contrary way, lJa\;C ddhoycd themfelves ?·And' this is the third.p,:articula~. I I 4 . )Jthings hadno beginning, if the world was from eternity, what is the reafon there are no ·Monuments of more ancient times, than there are? For if wee confider what eternity is, and what the vafineffe of.it is, that when you·have tl~ougbt o.f millio+s of m!llious of yceres, yet fhll there IS more beyond: tf the world bath been of_fo long contirniance, what is the reafon, tlMt things arebtH,. as it were, newly ripened? what Elfc, where be any Monu· . memsoftimcs bcfotc thofe mentioned in I the Scrjpturc? is the reafon, that things arcof no grdttcr ami– quity·tha1 they arc? Take all the Writers that ever wrote, ( befides tbe Scriptme) and theyall exceed no'r above foure thoufand yeeres;forthey · aJmofi all agree in this, that the firfi man, that ·had everaJlYhifiorywritten of him, was Ninm, who livedabeut Ahrahams tirne, -or a little be– .fore ; TrogteJ-Pompeit~, and Diodortu SiculuJ a– ,grce. in this. Plutarch faith, that 7'hefew\vas tbe fir!l:, before him there was no hifiory of truth, nothing-credible;and this is his cxprt:ffion:Take the H ifiories oft hncs before 'I hefew., and you fl1all find them to be bm lik~ skirts;in the Maps, wherein you fhall find nothing but -vail: .Seas. · V.arro one of the moft learned of their VVriters, profdfeth, that:before the Kingdome of the · ,SicJ'flni anJ,whieh begun afrer NimtJ. tii1ic,nothing · was knC?wne to ·be certaine, and the beginniug ·of that was dol!lbtfull and unccrtaine.. . And · their ufua:ll divilion ofall hi flory,into fabulous, . and certain&) by Hiftorians, is well knowne to · thofe. r I L I
l.t. .Thae Go D u. ~ ------~----------· ' thofe that are convetfant in them ; and yet the H ill:orians that areofany truth, began longaf– ttr theCaptivitie in BAby/111; for 'He,dotus, that lived after Ejlhtr'.r time, is counted the firft that ever wrote inProfe, and~ewas abov~etght hun– dred yeeres afrer ~M•fts ttme. For conclufion of this, we will onely fay, thatwhich one ofthe an- · cienteft of the RomA1i Potts, drawing this con– elution from the argumentwe have inhand,fait~, If things w~rc from eternitie, and bad not a be– ginning; . ' C11r fupra lleNum7'ht1Anum&fu11trATr~jtr N1nAlin Alii quoque res tuintrePptttf /. Ifthl"tl Jt?tre fr111J eternitie, trhAt ilthereafon., that before the ThtbAii 4»4 '(rtJjAil rtJArte, 111!theAncient , l'octJ,_ And.Ancient Wt'ite~J dil._not ~aktmenti1n of '"'J th111g 1 Doe you thmke tf thmgs hadbeene from eternity, there would be ndmonuments of them, ifyouconfider the vafinelfe of eternjry, ,what it is? Solik~wife f6r the beginning ofArts / and Sciences; what is the reafon that theoriginall of them i$ knowne ? whywere they no fooner found out ? why are theynot fooner perfelted? Printing, you knmv, is a late invention. and fo is th-e inventionofLetters: take all Scien~ ce~, the ancientell:, as .AflrDl6gieandPhilofophie,as well as theMathemAticks;why are their Authors yet knowne,and we fee them in the blade,and in . the fruit? So for theGenealogieJofmen (for that r touch, becaufe it is''an argtnnent il'lfiliuated by PAul~ whenbeedifput~d with the Heatheri9, . .AEI.r
That Gon u. A8s 17. :z. 6. That God hath made bf one bloodall mankind) yol'f fee evidently how oneman begets another, and hee another, &c. and fo goe and rake all theGenealogies in the Scripture,and in all other hifioriographers,we (hall fee,that theyal come tooneWell-head. Now, I aske, if the world was from eternity,what is the re.afon,that there is -butone fountaine, one blood whereof we are all made?Why fhould they not he made all together? Why was ·not ~he earth peopled together, and in every Land a multitude ()fin– habitants togeth~r, iftheyha a been from eternity, a-nd bad-nobeginning ? _ The fecond principall Head, by which wee i will make this good toyou, that therei.ra God Thatthereisa that made heaven and earth, is the tefrimony of God,provedby Gfld-himfelfe. There is adouble tefiimony ,·One the law writ~ .. tc:ninmens is the written tefiimony, which wee h~ve inthe hems. Scripture;.thcptber is,that tefiimony,whichis written in the hearts ofmm. Now,you know that all Nations doe acknow– ledge a God,(this we take for granted)yea, even thofe that have been late-lydifcovered,that live, as it were, disjoyned from th~ refi oftheworld) yet they all have, and worfhip.aGod; thofe Nations difcovered lately by the Spaniard.r, in the -weft Indics,- and thbfe that havebeen difcovered fince ~ all of them, without ·exception) have it written in their hearts, that there is a God. Now . the ihength of the,argumem lies in th({e two·· things: - I ' Tobferve tliat phrafe_ ufed,Rom. :L 1 s. J,t is called - ' _;
\ That GoD iJ,
.. one another;.yet all confpiring in this, to wor– fbip a God,it mu·fi needs argue that there is ~ne: ,· for rh is Jaw ingraven inevery mans hear&, you will grant itis.a workeofNatureatleafl, ana " the.workes ofNamre (;}re not in vaine; even as, whenyou fee the fire to afcend above the aire,it argues that there is a place where it would reil:, thoughyounever faw it;and as (in wiflter)whcn you fee the Swallewes.flying toaplace,.though you never·faw the place, yet you muft,n~eds ga~ " ther ,that.there is one which nature bath appointed them,andbathgiven them an infiinCt: toflie .unto, and there to beat refr, fow~enyou fee in j everymans fouJe fuch an infiigation to feek God I· though-menrrever faw hi:m,andthemoft go the I .wronge way to feekehim, and take that for God · w.hich is not, yet this argues there is a Deitie I which they intend. And this is the third. j , . The l~fr arg,um~nt is taken from the fouie of 3. . .ma-nJ :the fafho~-z ofit. and the immertalitie ofit. . . ';fhefametruth I F . n. d . r d l . d t', h. ts proved by · u u, Go IS 1ay to 1a ve ma emttn 1t_ 1 t er t.r the foule of owne lmag,e; he cloth not meane his body, for man. rl1atis not·madeafrerthe Image of God, neither· t . is it only that lJolineffewhichwas created in us a11d nmv left: for then he would·not have fayd Gen. 9.6. He that fhecls mans blo:-sd; by man fhall his Gen 9 , 6 • ' · ~oud bee fhed; for in the Image of GoDmade he l man. The principallintentof that place is(for l o~ght I can fee or judge) the Scripture fpea– j kmg of the 1:1atural fafhion ofthings>and nor of / the fuper~aturall gra-ces ) to ·exp reif~ that Godharhgntena foule to man, that carnes the · Imaac · --------------------~~--------~b----~
16 .... Thae G· o n il. ImageofGod,a Iikene£fe to the ElfenceofGod immatcriall, immortall)invifible; for there is a double Image of God in the foule,one inrhe fub.. ftance ·ofit, which is never loft; another is the fupernaturall grace, which is an Image of the knowledge,holineffe,and righteoufnefie ofGod; and this is utterly loft. But the foule is the· I– mageoftheeffence.ofGod (as I may fo.fpeake) · that is,it is a fpirit imrnateriall,immortall,invi– fible)a~ he is, bath underftanding and wilJ, as he hath l he underftartds all things>and wils what– foever h~pleafeth. And yflu fee an expreffion of him inyour owne foule, which is an argument ofthe Deity. . . ' Secondly, befides the immortality·of the fouJe, whichargu€s it came not from any thing here below, but that it bath its originall from God; it came from Ged, and to God it muff re– tume; that is,it hadnot any beginning here, it . had it fromhim, and to him againe it mtdl: re– turne.For what is this body, wherein the foule is? it is.but the cafe ofthe foule, the iliell and fheath ofit; therefore the foule ufeth it but for a time, anddwels in it,as aman dwels in a houfe while it is habitable,.but when it is growfte rui– nous,he departeth: the foule uferh the bocly,as a man cloth a veffell,when it is broken he laies it afidei or as aman cloth an infl:rument,whileft it will be ferviCeable tohim~butwhen it is no lon– ger fit toplay upon,he cafl:s it aficle;fo doth the foule as it were layaftde the body: for it is but as a garment that a man ufeth, when it is worne ~ · out ....
' ' /_·_ ___~_b_a_e_ ·G_o_n_u_· .•_____ out, and threed-bare, he calls it oif: fodoth the foulewiththe body. Andfor the further proofe ofthis,and that it depends not on the body"nor bath.its originall of it, or by it; confider the great acts ofthc foule, w:hich are fuca as cannot arife from the temperofdtematter, bee itnever fo curious : As the difcourfeofthe foule from · one generall to ·another; the apprehention o f . fo high things as G()d and Angels; the devi!ing offuch things a-snevercame into the fenfes; for · though it be true, that founds &colours becar– ried into theunder£l:anding~y the fenfes ; yet to makepUlures of thefe colours, andmuftcke of thefe founds,this is from theunderfl:andingwith im : So the remembranceofthings paft ; obfer– ving the·conditionofthings., bycomparing one with another. Now;looke upon bruitbeafis, we fee neactions but may arife from the temper of __.. the matterj <tccording to which theiifancieand appetite are falbioned; though forne a6tions are fl:ronger thenothers; yet they arife not aboue t!1e \JVell-headoffenfe: all tbofe extraordinary .things which they are taught to doe, it is but for their food, as H-awks;and fomc Pigeons it is re- · ported, inAffyriA that they carry Letters from one place· to ano~her, w~ere they ufe to have food; fo other bea(l:s that a& dancing, and fiteh like!l'lotions, it is donebyworking on their fen– fc s :but come toman, th~re are other actions of his undrrfl:anding and will in the fouleJt is true indeed,in aman there are fancyand appetite,and 'thefcari fe .fromthe temper of thebody ; thereC fore
t, That Goo u. fore as the body bath a different temper fothere are feverall appetites,difpofition and affeetions; fome men longs after one thing,iome afterano... ther,but thefe are but the feveral turnings of the · fenfuall appetite, (which is alfo--teene inbea£h) _ · but come to the higher part of the foule ) the a&ions of the will and underftanding ofman, and they are ofan higher nature; the acts which .they doe have no .dependence upon the body at all. Befides, come to the motions of the body; the foure guides andmoves the body; as a Pilotdotha.ibip, n~w the Pilot maybefafe, though the flup be fpht uppn tbeRock.)Looke on bea!l:s, they arc led wholly as their appetite carries thcm,and the¥ mu!l: goe that way; there– .fore they are not ruled, as a Pilot governs a fhip :· but in men, their appetites would ~arry ~hem hither, or thither, butthewill faith no, and that bath the under!l:anding for its counfeler.So that · the motions of the body arife not from the diverfi~y ofthe fenfuall appetites, as in all other creatures, but ofthewill and·underfl:anding; for the foul depends not upon the body)but the aas ofthe body depend upon it: therefore when the body periibeth,the foule dies not; but,as a man that dwels in a boufe, ifthe houfe fall, bee ha rh nodependence Gn it, butmaygoeawaytoano- . thcr houfe ; fo the foule bath nodependence up. on the body at ali;therefore you mufi not think that itdothdye when the body per·ifheth. Befides,the foule is not worne,it is not weary, . as other:things are; the body is we.ary, and the ~ fpirits
Thai Gon u. fpirits are weary; the body weares, as doth a garment, till it be whollyworneout: now, any thirtg that is not weary, it cannot perifh; and, in th~ very aCt:ions of the foule it felfe there is no wearineffe, but whatfoever comes into the fob le perfe&s ir,witha perfe6tion naturall to it,& it is the il:roriger for it; therefore it cannot be fub jett ' todecay,it cannot weare our,at other thingsdoe, but the more notions it hath,the inore perfect it is: the body, indeed, is weary with labour, and the fpirits are wcarie,but the foule is not weary, for in the immediate a6ls thereof, it workes fiill,cven when thebooy fleepeth : Looke upOt! the a&ions of the foule, and they are indepen– dent, andas .their independ~ncie growes, fo the foule growes younger and younger,and fl:ronger · and il:ronger, JenefcenJ juvenefcit, and is not fub– jeCl todecay,ormortality: as you fee ina Chic– ken, it growes fl:ill, and fo the &ell breakes, and falls off: fo is it with the foule, the body hangs on it but as a fqell,and when the foUle is growne to perfe&ion,it falls away,and the foule retNrnes to the Maker. 1.9 The next thing. that I {h.ould come to,is to tbew Tbe fecond youhow'this is made evident by faith. Whena way to p~o~e» manbath fome rude thoughts ofa thing and thatG_odu, 15 · ' by f:uth. hath fome reafon for it, bee then begins to have · fome perfwafiO'n ofit; but when (befides) a man wifeand true,fball come and tell him it is fo,this addes mu£h il:rength to his confidenc'e:forwhen youcome to difcerne this God-head,and to know l i t by reafons from the creatures) t-his may give _ __ C 1 . y'--o_u_, _....___
. , That G:o D iJ.• G I ·you fome perfwafions ;but when one lhall come ·andtell you ofthe Scr~pture ,.made b.y aw-ife and. trueGod, that is fo indeed ;this makes you confirmed in it. Therefore the ftrength ofthe: argument by faith,. you may gather after this rpanner : I beleeve the Scriptures to .bee true and that they are the ·word ofGod; nmv this is contained in the Scriptures,that GodmadeheA:ven and Earth; therefore I beleeving the Scriptures . to be the Word-ofGoi, .and wha.tfoever is con– tained in them, my faithlayes hold'upon italfo,. · and fo my con!ent growes {lrong and firme,that there is a God: After this manner you come to conclude it by faith. For what .is faith? Faith i$ but when a thing is propounded toyou even as anobjeet fet before the.eye, there is an habit of faith within,that fees itwha.it is ;for faith is nothing~elfe; but a feeing-ofthat which is: for though a thing isnot true becau{e I beleeve itis 1 ~o,yet things firftare,and then ·I belceve them. Faith do.th n0t be1ceve things imaginary, and, . fuch as have noground;butwhatfoever faith be– leeves, it bath a being,and the.things we belceve· . -doe lyebefore the eyes ofrcafon, fancrified and elevated by the eye of faith; therfore MIJes, _when he goesahout to fet downethe Scripture, , d~th not proue things by reafon, btupropounds r them, as, In the lieginning G 0 D .made the Heavenand Earth; he propounds tbeobje&,and · lea"'es it to the eyeoffaith to looke upon. For ,the nature offaith·is-tHis:GDdhath giuen toman anunderfl.anding facultie,(which weca11, Rea- . fon)
ThAt Goo u. fon) the object ofwbich is all the truths that are delivered in the world,and~hatf<'>ever h~t~a be– ing. Now take all things that wee are fatd to_be– Ieeve, and they alfa:are things thA.t are, which are thetrue-~bje6ts ofthe underftanding and reafon. But the underfta.ndii?gha~hob je[ts oft.wo forts : · I Such~s we may ea lily perceiv~, as the eye ofman doth the objeet that isbefQre.him•. .2 .£uch as wee fee wi~h mQ,~edifficulty, and cannot do it,without fornething~bove the eie to elevate it: As the candle and ~hebigneffe of it, the eye can fee; but tokno~: the bigneffe o,fthe Sunne, in the latitude ofit,you muft hav~inftruments ofart to fee it,and you mufi: meafure it by degrees, and fo fee it : fo is it here, fome things weemay fully fee by reafon alone, and thofe are fuch as lye before us, and them wee may eaft– ly fee: bur other things there are, that though they are true, yet they are more remote, and . further off ; therefore they are harder to bee feene; and therefor~. wee mull: have fomething to helpe our underftanding to fee them. So that indeed, Faith is but the lifting up of the un– dedlanding; by adding a new light to them and it: and therefore.they are{aid to berevea/ed,.not becaufe th~y were not before, as ifthe revealing of them gave a being unto them ;. but even as a new light in the night difcovers tous that which we did not fee before, and as a profpe6Hve glaffe ,reve<tles:to the eye, thatwh.ich we could not fee before,a,ndbyjts. q~nep.ower,theeye could not reach unto : So that the way to fl:rengthen our · · C 3 · felves
----- --- -------: ------~----I ·.'fhae Goo, u . .f fel~es by this argument, is to,beJeeve the Scrip.. rures,and the things contained in them. Now you. £hall fee,)yhy wee are to beleeve the Scriptures; but this wee mufl:-lea.vetiU the · next time.Wewill now come to fome·ufeofthe p0int) for wee are not to difmiife you.without · 1ome application, but wemufi:.infer.t fome ufes · here and there.. · v[e 1 ~ When~ yoa heare tnef~ A'rgumerits, p·rovihg Toftrengthen this eoncluf.i0n, that there ua God, the ufe you this principle, · fuould make ofthemJs,.to labor daily to fireng-, lhat there is a J Godmore in then our faith in this principle,and to ltave aneye our beam. atGod in al our ac:tions:for-this is_the reafdngiven in the Text,whyone man~omes to·G()d, becaufe heebeleett'esthat hee u; and·another doth not, be- . caufe,he beleeve~ it but byhalves; ifthey did bek t I I . Jee\'e this fully, tliey wou~d ferve Go o with a perfea h~arr. What is the rcafon, that MoftJ . hreakes-thmowall impediments?he had tempta~ \ tions onbotlmdes;,profj>erity&· ~referment o_n · '\the one fide, and adverfi ryand affhtt~Qns on tlie , orner, yet hee paflhh thorow w·ealtnand pover... \tie~ honourandditbonour; andgoe:> firaighton 1in theway to heaven, andthe reafonis added in l the Text, becatJfc hee {arv him· that was invijible:; i 1\ even f0s ifyo\l d1d fee.him that was i?v itibl~,t~_e G o 11 \veenow fpeake o£ as you ~ee a ~11an tl;ar fi:ands before you, your ·wayes would bee more even; and wee tboLildwalke with him more ~p- · I . rightly than we doe, if~~·e did b~u- bei~eve~ tbar . it.is he thatfil~ the-lieaT.Jenan'de~rth~ as:he ttithof.l :b1mfelfc, fer. --3· 24. · _ I · Some ,1':'-~......-.--.-.. ~----------:----- f
/ Thai Goo u. Som~mayhere fay; Howcan we feehim. that . Objerl. is invHible? here isoypojitnm in adjeElo,to fee him that isinvifible. , •Come to the bodyof a man, you can fee no– thing but the outfide,the outward bulk and hide of the creature; ,yet there is an immateriali)iovi– fible fubftancewithin,that .fils the body:focome to thebody<lftheWorld,there is aG~d that fills H~aven and Earth, as the foulecl.oth the body.. ·Now tadr-aw this a little n~erer; that inviftble, .Anfw. God in the world, as the • foule in the bedy. 1immateriaU fubfi:ance, the foule of man, whicl1 :ftands at thedoores of the body, and lo9kes out ,at thewindowes ofthe eyes,andofthe eares.)both .to fee and heare, whichyet we fee not; yet it is this fou le that clothall thefe: for if the foulc be ~neegone out of the houfe of the bady, the eye .fees no more, the care heares no more, than an .houfeorchambercan fee, when there is no body in it; and as it is the fpiritu~ll fubll:ance within the body, that fees, and bearesJandunde~fiands all? fo apply this .to God, that dwells in Heaven and ~art'h: that as,though you fee not the foule, yet every part of the body is full ofit; fo ifwee looke into the World)wee fee tbat it is filled,and yet God (like as the foule) is in every place, and fills it withhis prefence: he is prefent withevery creature, he is inthe ayre,and in your felves, and feet~all your adions,and'heareth all your words; and 1f we couldbri~gour felves tG a fetled per– fwafton .of this, it would caufe us to walke more evenly withGodthan we do, and to converfewith him after another manner. When a man is pre· C 4 fen! , ' ·
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